NATIONAL PREACHER.

No. 8. Vol. XXII.

AUGUST, 1848.

Whole No. 260.

SERMON CCCCLXXX.

BY REV. R. W. HILL,

PASTOR OF THE CONGREGATIONAL CHURCH, EAST BLOOMFIELD, N. Y.

CHRIST'S GLORY CONTEMPLATED.

"But their minds were blinded; for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ. But even unto this day, when Moses is read, the vail is upon their heart. Nevertheless, when it shall turn to the Lord, the vail shall be taken away. But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."-II. CORIN THIANS, iii. 14, 15, 16, 18.

WHEN Moses descended from the mount, such was the glory of his countenance that the Israelites were unable to look steadily upon it. To accommodate himself to their weaknesses, he put a vail over his face. Upon this incident the apostle seizes, to illustrate the moral blindness of the Jews in his day. could not discover clearly the face of Moses, so they were unable As their fathers to discover the glory of Moses' writings. When they read the Old Testament, they were so blinded by prejudice and the hardness of their hearts, that they understood not its import. But for this moral blindness there was a remedy. All who believed in Christ were enlightened. When the Jews, therefore, turned to the Lord, the vail would be taken away: then would they see distinctly the import of the holy oracles, and grow rapidly in grace. Hence we have the following important truths:

Correct intellectual and moral views of the glory of the Lord Jesus Christ are necessary to a full understanding of the Scriptures; and a discovery of the glory, as revealed in this gospel, promotes santification.

These are the two points to which I wish to direct your attention. I. Correct intellectual and moral views of the glory of Christ are necessary to a full understanding of the Scriptures.

By intellectual views, I mean those which pertain to the understanding. The intellect receives the truth, the whole truth respecting the Redeemer. All that is said in relation to His deity and humanity, His person and offices, His dominion and atonement is embraced.

By moral views, I mean those which pertain to the heart, and which may be denominated experimental. It is the mind which perceives the truth, and it is the heart which loves the truth. The former is intellectual, the latter moral; the former is theory, the latter experience. Both are necessary to constitute Christian character. When they co-exist, then the soul becomes savingly acquainted with Jesus; and then also the vail is taken away. The Scriptures being read in such a frame of mind, their glory is perceived. In illustration of this practical truth, we may,

1. Appeal to experience. This argument, I know, will not be felt, in its full force, by those upon whose minds the vail still remains. This, however, is no reason why it should not be employed. Is it not an interesting fact, that when sinners embrace the Saviour, their views of revealed truth become more clear and vivid? And is this strange? If the change be what the Bible represents, a passing from darkness to light, from the power of satan unto God, we might expect such a result. God, who commanded the light to shine out of darkness, shines in the heart, to give the light of the knowledge of the glory of God in the face of Jesus Christ. The light, coming from the cross into the heart, passes over upon the pages of revelation, and gilds the whole scene with new beauty. A loveliness, a glory, before undiscovered, now enriches every portion of it. The precepts, promises, and doctrines, are felt to be worthy of God. It is read and admired-it is admired, and read again. Tears of joy bedew its sacred pages. By it the soul is nourished, strengthened, and beautified. How pure is the light which it pours upon the enlightened spirit! When Christ is known in His saving power, then the vail is taken from the heart; and there is a rich preparation for a full discovery of the treasures of wisdom contained in the book of life. “In His light we see light."

2. Our next appeal is to the harmony of Divine truth. It is all holy, and is consequently of the same nature. If, therefore, the mind is darkened in relation to a part of the system which it contains, similar darkness will rest upon the whole: on the contrary, correct views of a part of this system, will give consistency and beauty to the whole. This is true in natural as well as in moral science. When, therefore, the understanding harmonizes with the affections, and when both cleave to the cross of Christ, there is a willingness to acknowledge and receive every fact bearing upon this subject. The whole Bible becomes one vast store-house of instruction. As the truth is loved, so the investigation of its im

port, richness, and power, is a pleasant employment, and at the same time gives assurance of its reception. When the intellect and the heart are properly enlightened in relation to the person and offices of Christ, there is a certainty that all other truth will be embraced. It cannot be otherwise; for, as truth is harmonious, so the mind which harmonizes with any of its leading principles, must also harmonize with its subordinate parts. In this case, there must be an important and necessary qualification for understanding every portion of the sacred Scriptures.

3. Our last appeal is to the great central truths of revelation. These relate to the person and offices of the Lord Jesus Christ. When these are misunderstood, darkness will rest upon the whole book of God. No part of it will appear clothed with its genuine beauty and consistency. But when the intellect and the heart embrace the Saviour, then the vail is taken away. Nor can this be regarded as unworthy of belief, when you take into consideration the scheme of redeeming mercy, and the plan which Christ crucified holds in this scheme. The scheme itself embraces the entire system of the universe. It is the leading principle in the government of the infinite God-that for which nature exists, and without which nature herself is a sealed book. Blot out the work of redemption; and the heavens and the earth, with all the works that are therein, are an unmeaning exhibition of power. Let this work remain, crowning the whole with moral grandeur, and every creature, and every providence, bears marks of surprising wisdom. All things were created by Jesus Christ, and for Jesus Christ. It is not from the works of nature, but from the redeemed church, that the manifold wisdom of God is to be made known unto principalities and powers in heavenly places. When you behold Jesus Christ enthroned upon nature as well as upon grace, you then have a correct standard by which to interpret all the works and truth of God. He is to the moral universe what the sun is to the natural. The beams of light come from Him, and are diffused in every direction. Standing at the foot of His cross, the believer occupies an eminence far above the sages of the earth, and having anointed his eyes with eye-salve that he may see, he looks abroad and beholds the works, the providences, and the truth of God, all working together, illustrating each other, and unfolding the Divine glory. Jesus Christ is the great central object of revelation. To Him the types and shadows, the promises and prophecies, have reference. The light which emanates from these various points originates in Him. He reflects light back upon them. Of all the truths of revelation, He is the sum and substance. Their entire use and efficacy depend upon their relation to Him. Of this you have most affecting proof from the Jews. In the Old Testament, of which they are diligent students, there is the substance of all Divine truth. Still they live and walk in midnight

darkness. The reason for this is, that they reject the relation which these truths have to the Lord Jesus Christ. Their beauty is seen only in His face. "In him are hid all the treasures of wisdom and knowledge." Here we are said to "learn the truth as it is in Jesus." "He is the true light that lighteth every man that cometh into the world." To be in Him, is to be in the light, and to walk in the light. He is the life of the whole system of revelation. Truths professed, but separated from him, have no living power, no Divine beauty, no spiritual efficacy. Such persons hold the truth in unrighteousness. "Their minds are blinded, for until this day remaineth the same vail untaken away in the reading of the scriptures, which vail is done away in Christ. But even unto this day, when the word of God is read, the vail is upon their hearts. Nevertheless, when they shall turn to the Lord, the vail shall be taken away;" and then shall they see the glory of Jesus Christ. I pass to show,

II. That a contemplation of the glory of Christ as revealed in the gospel promotes sanctification. In prosecuting this part of my subject, it may be proper to observe,

1. That the gospel exhibits the glory of Christ. As the glass reflects the true image of the man, so does the gospel the real character of Jesus. Here, and here only, can be obtained a full discovery of Him "who was manifested in the flesh, justified in the Sprit, seen of angels, preached unto the Gentiles, believed on in the world, received up into heaven." The glory of which the apostle speaks in the text, is unquestionably the moral glory of Christ; or at least, to this, he principally refers, for into its image the believer is changed. Still even this glory cannot be separated from that which is natural. Deny the natural attributes of God, and how can you explain or understand those which are moral? So it is in relation to the Redeemer. Regard Him as merely human, and however pure or wise, you cannot behold His matchless excellency. Even those moral qualities which you ascribe to Him are exceedingly limited. Infinity and immutability are generally considered as natural attributes of Jehovah, and yet they belong equally to all His moral perfections. By denying this, you change essentially, in your own estimation, His character. If, therefore, in beholding the glory of the Lord, you see only the glory of a man, how different the object of your vision from that which filled the mind of the adoring prophet, when he "saw the Lord sitting upon a throne high and lifted up, and his train filled the temple. Above it stood the seraphim, each one had six wings, with twain he covered his face, with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy is the Lord of hosts, the whole earth is full of His glory."

But these things said Esais, when he saw his (Christ's) glory, and spoke of him." This was the glory which He had with the Father before the world was.

But Christ was glorious in His incarnation. This the angels. discovered, when they worshipped Him, and sang His praises on the plains of Bethlehem. He was glorious in his death. Hence the bold and animated language of Isaiah. "Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength! I that speak in righteousness, mighty to save." He was glorious in his resurrection and ascension. In the former he conquered death; in the latter he "led captivity captive." In all things, Jesus was and is glorious.

In the gospel you may behold the glory of His person, of His offices, of His work, and of His character. How irresistible His power, how wonderful His love, how heavenly His patience, how impartial His justice, how conspicuous His grace. He is th proper object of faith, of adoration, and of worship. All power, all wisdom, all the fulness of the Godhead dwell in Him. His glory is the glory of the only Begotten of the Father, full of grace and truth. Oh, what a strange combination of power and weakness, of riches and poverty, of dignity and depression, do you behold in Him! Yet all is consistent, harmonious, and attractive. He is the chief among ten thousand, the one altogether lovely. His glory is unsearchable, and should command the admiration of men and angels. With what intense delight and subduing reverence then, should sinners look at its rays, as they beam from the manger, the cross, the Mount of Olives, the throne in glory? "Behold the Lamb of God." Contemplate the Wonderful, the Counsellor, the Prince of peace, as He is revenled in the gospel.

2. Who behold or discover this glory? Not all the children of men. "The light shineth in darkness, and the darkness comprehendeth it not." By many He is considered as a root out of dry ground, having no form or comeliness; and when they see him, there is no beauty in him, why they should desire him. Let it be borne in mind that there is a vast difference between a cold, intellectual assent even to the true character of Christ, and a moral perception of the glory of that character. The former is characteristic of all merely speculative believers; the latter is the experience of every child of faith. The former may be cherished by lost spirits in the world of woe; the latter constitutes the bliss of those who have already commenced the new song before the throne of God and the Lamb. This has a transforming influence. This was the object for which the apostle labored, "counting all things but loss for the excellency of the knowledge of Christ Jesus his Lord." His prayer for the Ephesians respected this very object; "That the God and Father of our Lord Jesus Christ, the