Preached by the Rev. EWEN MACQUEEN, Moderator,
At the Opening of the Free Presbyterian Synod at Inverness,
on 9th July, 1907.
“And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.”—LUKE xix. 13.
AS you can see, this is a part of the parable spoken by the Redeemer on an occasion when those who followed Him expected that He was to set up an earthly kingdom. For it appears that the Jews expected that the Messiah was to gather the outcasts of Israel into Galilee, having His seat in Jerusalem, and that He was often to frequent the Mount of Olives. Instead of encouraging them in this belief, the Redeemer here seems to bring before them the nature of His kingdom, and indicates that instead of remaining among them He was to depart into a far country. In our text, then, we shall consider:—
I.—The One who is brought before us as calling His servants;
II.—Those whom He called;
III.—What He committed unto them; and
IV.—The charge given in connection with the thing committed.
I.—The One brought before us as calling. He is in the context called first a nobleman. There can be little doubt but Christ Himself is the person so named. It may be said that He is the fountain of all true nobility, for whatsoever is noble in angels or men is all from Him. Some claim to be nobles because they belong to ancient notable families. But He is ahead of them all in this. He is styled in the Word of God the Ancient of Days. He is the brightness of the Father’s glory, and the express image of His Person. He is said to be holy, harmless, undefiled, and separate from sinners. When He was reviled, He reviled not again; when He suffered, He threatened not. He is fairer than the sons of men. He is “white and ruddy, the chiefest among ten thousand. His head is as the most fine gold; his locks are bushy and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers; his lips like lilies, dropping sweet-smelling myrrh. His hands are as the gold rings set with the beryl. His belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble set upon sockets of fine gold. His countenance is as Lebanon, excellent as the cedars. His mouth is most sweet, yea, he is altogether lovely.” Isaiah speaks of Him:—“For unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, the Mighty God, the Everlasting Father, the Prince of Peace.” The Apostle John’s
testimony concerning Him is, that “the Word was made flesh, and dwelt among us, and we beheld his glory—the glory as of the only begotten of the Father, full of grace and truth.” And again, the Apostle Peter said concerning Him, that “he was the Christ, the Son of the living God.”
Nobles are counted all the more noble when they condescend to men of low degree. Surely in this respect Christ is above all creature-nobility. It is said of Him that although He was of the form of God, and thought it not robbery to be equal with God, that He made Himself of no reputation, taking upon Him the form of a servant; “yea, he was obedient unto death, even the death of the Cross.” He calls unto Himself the weary and the heavy laden that He may give them rest. By His enemies He was styled “the friend of publicans and sinners.” In Him the friendless find a friend that sticketh closer than a brother. He wept with those who wept, He was eyes to the blind, hearing to the deaf, a healer of all manner of disease; yea, it may be said that He brought Himself to the greatest poverty that He might enrich those who were poor. He sweat drops of blood, and died the accursed death of the Cross that He might reconcile sinners unto God. He wept over impenitent sinners, showing that His noble bowels yearned over them, although they hated Him, and He prayed, as they nailed His holy body to the barren Cross, that this sin might not be laid to their charge. Surely this, dear friends, reveals Him to be noble in deed.
Again, this nobleman is said to “have gone to a far country, to receive for himself a kingdom, and to return.” This we take also to be true of Christ. It is said that after His resurrection He was taken up from this earth, and that a cloud received Him out of His disciples’ sight. And again we find the Spirit, through the Apostle Peter, saying that the heavens must receive Him until the time of the restitution of all things. He is said to be sitting at the right hand of the Father, far above principalities and powers, might and dominion, not only on earth, but also in heaven. Without enquiring into the location of heaven, let us view certain aspects in which heaven may be considered as a far country.
On account of sin we can say that a distance was put between us and God, which neither angels nor men could ever bridge. And taking the parable wherein Abraham is brought before us as speaking to Dives—telling him that there was a great gulf lying between them, so that none of those who were with Dives could ever go to the place where Abraham was, nor could any go from Abraham to the place where the rich man was—we may learn the nature of the separation which sin caused between God and men. Again, Christ Himself, in speaking of the kingdom of God, revealed that except a man should be born again, he could in no wise enter into that kingdom. And again—as the Apostles speak about it—when the Lord is to receive His people unto Himself, they are said to be caught up with the Lord in the air. And it is
very manifest that there will exist a great distance between Christ and His redeemed on the one hand, and the devil and the lost on the other hand. For the latter are said to depart from Him into the place prepared for the devil and his angels.
Again, it is here said that it was to receive for himself a kingdom that this nobleman went into a far country. This is surely true of Christ. We find Him in the intercessory prayer praying that He might be glorified with that glory which He had with the Father before the world was; and that as He finished the work which the Father gave Him to do, He might now be put in possession of that reward which he merited. We find in Psalm ii. that the Father is brought in as saying to Christ: “Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.” And again, it is to Christ those words of Psalm xxiv. are addressed: “Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors, and the King of Glory shall come in.” And again, He speaks Himself to His disciples that as He got a kingdom from the Father, He was appointing them a kingdom. Some are of opinion that Christ will not continue a mediator for ever and ever, but that His mediatorship will come to an end when His Church is made perfect. This we cannot take, for we are led to understand that as He is said to have the key of David, and openeth and no man shutteth, and shutteth and no man openeth; it is from Him as their King that His people shall receive all the joys which they will ever have in heaven. It is said that “the Lamb which is in the midst of the throne shall feed them, and shall lead them unto fountains of living waters.”
The third thing brought before us about this nobleman is that he is “to return.” There is no doubt here as to his returning. Other noblemen might doubt when they leave if they should ever come back. Death might prevent them, troubles might keep them from returning, many a thing might come in their way, but none of those can prevent Christ returning. He dieth no more. He is eternally above troubles. He is disposer of all things. His returning is sure. “Our God shall surely come.” We find that this was a theme upon which the Apostles dwelt with the utmost delight, and ever prayed fervently that it might be accomplished. Yes, dear friends, He shall return, and every eye shall see Him, and they also which pierced Him, and all the nations of the world shall wail because of Him. Some indeed live as if Christ was never to return, but we find Him often warning his disciples to be always watching, because they knew not the hour when He might appear; and those who are taught of Him are made to understand that they are all yet to stand before Him to give an account of all the deeds done in the body, whether they be good or bad. May we so live as men who are expecting Christ to return!
II.—We proceed to observe some things concerning those
whom He is said to have called. They are said to be His servants. We have to notice in the context that His citizens hated Him, but it is not those who hated Him that He at this time called. Not that we think that there is any difference by nature between those who are said to have hated Him and those whom He called. Yet, by the term used concerning servants, we are led to understand that they were men who were bought with a price. The Apostle styles himself as the bond-servant—the doulos—of Jesus Christ. Again, the Church of God is spoken of as bought with His own blood. Again, the Spirit through Peter testifies that they knew that they were not bought with such corruptible things as silver and gold, but with the precious blood of Christ, as that of a Lamb without blemish and without spot. And yet again, they are said to be not their own, inasmuch as they have been “bought with a price.” Oh, that we always carried this in our minds, that we were so dearly bought. Now, this buying may be regarded as something taking place without them. Something more was needed in order to make servants of them. Christ, in speaking to His disciples, said that it was expedient for them that He should go away, for if He would not go away the Comforter would not come unto them, but if He would depart He would send Him unto them. When the Comforter came he was to convince the world of sin, of righteousness, and of judgment. We noticed already that there was no difference by nature between them, and those who continued to hate Him. It was the Spirit that revealed to them through the Word of God the slavery they were in in serving sin and Satan, and that if they continued the servants of sin they would get the wages of sin which is death. This gave them to be concerned to get another master. It was the same Spirit who revealed to them their lost state that also revealed to them Christ in the glory of His person, and of His finished work, and that enlightened their minds in His knowledge, persuading and enabling them to embrace Him as their Lord and Master, and to say with others, “Thine are we, O David, and on thy side, thou Son of Jesse.” They were constrained by His love. As the Apostle says, “The love of Christ constraineth us; because we thus judge, that if one died for all then were all dead,” so that those that “live should not henceforth live unto themselves, but unto Him who died for them and rose again.” And we may say that they all mourned that they served in the devil’s ranks so long. We find the Apostle of the Gentiles casting a sorrowful glance over his past life, bewailing bitterly the time he spent fighting against Him who loved him and who gave Himself for him. And may we not say to this very day that we meet with some—although they are few—who look upon the time spent in the service of sin as seasons they would fain erase from the number of days, for they have become bitter to them as the ashes of the golden calf which Moses caused the children of Israel to drink.
This much as to their being servants in a sense common to all the Lord’s children.
Now, we find that it was those who were His servants whom He at this time called. And although I do not lay emphasis upon it, nor do I mean to say that the Redeemer specially meant the call to the ministry in this place, yet as I am addressing this Synod, I may refer to the fact that it is necessary for those who enter the ministry to have Christ’s special call to that office. Some, we read, ran, without being sent, and without being the servants of Christ in the sense first referred to. Of such we would say that they praise One whom they neither know nor love. What drudgery must it be to them to go from Sabbath to Sabbath to the house where prayer is wont to be made, with a cold heart, worldly affections, and but like the blind leading the blind to fall at length both into the ditch! Some because of earthly emoluments enter the ministry, but they are only hirelings and flee when the wolf cometh. But Christ’s true ministers have a special call from Himself. It was after the apostles were genuine believers that Christ called them to the ministry, saying: “Follow me, and I will make you fishers of men.” We believe that to this day such a word may have moved others to go forward to this sacred office. With such He has promised to be to the end of the world. They may be known in the world, for Satan will be against them, when those who please him, in lulling sinners asleep, get on as their hearts would wish. But Christ’s true ministers will be tempted, and Satan’s emissaries will accuse them in their endeavour to preach Christ crucified of being vain-glorious and self-righteous. But they may well bear it, for Christ forewarned them that such should be the case: “If ye were of the world, the world would love his own, but because ye are not of the world, but I have chosen you out of the world, therefore, the world hateth you.” But sufficient is it to the servant to be as his master, and certainly the more closely one follows Christ, the more the spirit of the seed of the serpent shall be revealed against him.
III.—This leads us to consider briefly what he committed unto them. The word here used, “mina,” is rendered “a pound,” although that may not be its exact equivalent in our money. The Lord’s servants differ as to gifts, but without entering upon that, we shall take the “mina” in this way, that the Lord has committed a whole Bible unto each of them. It is said of the Old Testament Church that unto them were committed the oracles of God, and, certainly, what is committed unto us is the completed canon of the Old and New Testament Scriptures. This may be said to bear the King’s image. We are told to “search the Scriptures, for in them ye think ye have eternal life, and they are they which testify” of Christ. Without the written Word we would have no knowledge of the Father’s love in the gift of His only begotten Son, nor could we have any knowledge of the Son, as our representative, and propitiation for our sins; nor could we
learn our own total depravity, and our absolute need of the Holy Spirit in order to our forsaking the ways of sin and the slavery of Satan, and embracing Christ as our Lord and Saviour. The “pound” is for trading, and we may say that Christ gave it to trade thereby with God himself. Among ourselves, ships will trade between Glasgow and New York and bring home their cargoes. Similarly, in spiritual matters, Christ’s servants must trade between the covenant of grace and their own as well as their hearers’ needs. Some may think it strange that we say that they trade with the covenant of grace, but the Lord Himself comes to our aid, putting words into our mouth when he saith, “Come now and let us reason together, though your sins be as scarlet they shall be white as snow, though they be red as crimson they shall be as wool.” And again in Hosea, “Take with you words and say unto Him, Take away all iniquity, and receive us graciously, so shall we render the calves of our lips.” Yes, dear friends, it is true of those into whose heart Christ has put His Word by His Spirit that they cannot but be daily knocking at His gates, waiting at the posts of His door. It is in the Word they find life for themselves. “Unless,” said the Psalmist, “in thy most perfect law my soul delights had found, I should have perished whereas my troubles did abound.”
It is with “the Word” they would like to trade with their fellow-creatures.
It is by the Word they seek to comfort the feeble-minded. It is by the Word they desire to relieve the oppressed, to console the bereaved; and in whatsoever state a child of God may be, those to whom He committed the “mina” of His own Word, see that it is well adapted to meet all the cases of His own children. It is this “mina” they would like to use in dealing with the unconverted. They know that nothing will break down the ramparts of Satan but that Word which is as the hammer that breaketh and as the fire that melteth. Some hide the Word of God amid the dross of flowery language. Some take the edge off it by using apologies for quoting it in the ears of their fellow-sinners. But if the Word of the Lord was used as it is given to us by Himself, it is adapted for the conviction of sinners as well as for their conversion. Even our British coins are not accepted all over the world at their worth; but the Word of God is a coin that will be accepted in heaven, that must be accepted in hell, and, whether willingly or unwillingly, evil spirits and men must acknowledge it. “The devils,” we are told, “believe and tremble,” and that because it is revealed to them that there is a day of wrath to come upon them greater than they have experienced yet, though bound in chains of darkness. And those who are lost of mankind, who had the Bible in time, must acknowledge that it is the Word which they were called upon in this world to hear and to believe as the Word of God. And on earth it is received by some with their whole hearts as
the Word of God, which liveth and endureth for ever, and although heaven and earth should pass away, this Word shall not pass away. Even those who find fault with it—such as Professors, who might be called daylight dreamers, fancying that there is this and that wrong in it—have still to acknowledge, as they say themselves, that the “Word of God is in it.”
IV.—This leads us to consider briefly, in the fourth place, the charge given in connection with what He committed unto them, wherein we find (1) how they were to use what He gave them, and (2) that He was come to reckon with them for this which He committed unto them.
(1) The word “occupy” means (a) that they were to be interested in it, and (b) to be working with it, and (c) to take care of it.
(a) We find that Christ speaks about His people as abiding in His Word, and His Word abiding in them, so when He committed the Word to His people, it may be said that it was for this very reason that they should abide in the Word, as we find the Psalmist speaking about the Word of God as being a covert to him. We ought to abide in the Word of God, for it is the only guide we have to lead us to Christ and to remind us of Christ, for if we go out of the Word of God for a moment in our thoughts we have nothing but what the Word of God terms vanity.—“Man’s thoughts to be but vanity the Lord doth well discern.” It is sad to see in our day people who profess to be the followers of Christ abiding not in the Word of Christ, but abiding in what is termed “Higher Criticism,” and faultfinding with the Word of God.
(b) They were to be working with it. We find the Spirit calling upon the followers of Christ to preach the Word, to be instant in season and out of season. We mentioned already that it was to trade with they got it. Man really taught of the Spirit feels himself at times somewhat like the prophet who declares that the Word was like fire in him. Nowadays it is not the Word of God that appears to be setting people on fire, but we find the most fired with the love of property. We do not find that Christ said to any of His disciples, “Shew great zeal for things of the world.” Neither do we find His apostles entangling themselves in the things that perish in the using; but we find them assuring us that there was a woe upon them unless they preached the gospel of Christ. Those in the highest stations in the churches of the present day appear to think that Christ calls upon them to spend their time searching for what is genuine in this “mina” and what is not. Some will tell us that some parts of it are a wilderness: others will tell us that there are errors and immoralities in it: another will tell us that he finds only one demon, where this “pound” tells us that there was a legion, and that it was superstition that caused that woman who had the issue of blood to say, “If I may but touch the hem of his garment I shall be made whole.” Surely it is not with the coin which Christ gave to His Church they trade when this is the interest they seem to get from it. We may be a despised few in the
land, but although we are few, if we, by the grace of God, trade with what He has given us, we may hear at last, “Good and faithful servant,” although not successful servant.
(c) They were to take care of it. It is in order to take care of His Word that He committed His Word unto them under the Old Testament dispensation. He was charging them to have it as frontlets between their eyes, to be reading it in their lying down and in their rising up, that one race should teach it to another race, “that so the race that was to come might well then learn and know, and sons unborn who should arise might to their sons them show.” When they were forgetting it, and getting careless what was to become of it, He was manifesting His displeasure against them. He calls solemnly upon those who appeared like “the earth” to hear the Word of the Lord. He tells us to buy it and to sell it not. We find the Apostle Paul under the inspiration of the Spirit charging his son in the faith to take care of that which was committed unto him, which meant the Gospel of Jesus Christ. He warns him against the days that were coming in which they could not endure sound doctrine, but their ears would be turned to fables. This we find to be very prevalent in our day, for they cannot endure the Word of God, but whether they hear or forbear, what we got to occupy till He comes is His own Word. We may be called narrowminded, selfish, and vain-glorious, but may our ear ever be open to those words of Christ, “occupy till I come.” If we were impressed with the greatness of the Person who is revealed in His Word, and the importance of His Word to us, we would be as immovable before the cavillings of sinners and the back-biting of false professors, as the moon is before the barking of dogs. We must seek to follow and to take care of the Word of God before our own interests. We are told by Him to consider the lilies how they grow. They are very fair to look upon. It was Christ who made them so, and if He thus clothe the grass of the field which to-day is and to-morrow is cut down, how much more will he clothe you, O ye of little faith? Let us then, dear friends, seek to mind the Word of God, and we have His promise for it that He will remember us. This leads us to the second thing mentioned.
(2) He was to reckon with them for what He committed unto them. It is not said “till I return,” but “till I come.” His first coming was a humble coming. He came as a man of sorrows and acquainted with grief. None could see any beauty or glory in Him but those whose eyes were opened to see His glory; but His second coming will be so glorious that the very heavens and the earth shall melt away to their original nothing before the rays of His glorious countenance; yea, it will eclipse all the outward manifestations that were ever given of the glory of God.
“Before Him fire shall waste, great storms
Shall compass him about.”
It is said that He shall fold the heavens as a scroll, and that the earth shall wax old as doth a garment, that every mountain and
island shall be removed, that men shall be crying to the hills, “Fall on us,” and to the rocks, “Cover us,” that their hearts shall be failing them, and all on account of that terrible majesty in which Christ shall appear; “Every eye shall see Him, and they also who pierced Him, and all kindreds of the earth shall wail because of Him.” Oh, dear friends, let us seek grace to think of this day and to commit the keeping of our souls unto Him that we may not be ashamed before Him at His coming. You will find in the context that the nobleman referred to called unto him his servants in order to find out what they did with what he committed unto them; and we are assured that we are to appear at the judgment seat of Christ to render our account. It is clear from the Word of God that, at the resurrection, the righteous are first to rise and to be brought before Christ, and all are said to be judged according to that which is written in the books; and, think you, dear friends, if we shall be among them, shall it be a grief to us that we adhered to the Word of God? No. We find Him assuring them that whosoever forsook houses or lands for His sake shall, in this life, receive an hundred-fold, and at the resurrection life everlasting. Property and the favour of men will be little thought of then. In our day, the minister that does not please all classes is not considered a man or a Christian, and the Church whose creed cannot receive all-comers is not considered worth following; but at the coming of Christ, it is those who follow His Word and occupy themselves in it and with it that shall have boldness to look up. We have to acknowledge His goodness to us in the past and may say with others, “Ebenezer, hitherto hath the Lord helped.” May we get grace to trade with the Word till He comes for us at death and then commit it to faithful men who will be able to teach others also, and His name shall have the glory, and our souls shall have the salvation that is world without end!
Affectionate yet Searching Counsel.—New acquaintance with strange lords is the ready way to make a wound in grace’s side, which will not heal in haste; the sore may close before the wound drys up; for grace is a tender piece and is very early distempered with the backslidings of our present time, and if the wheels of it be once broke with sin, all the help in the world will not make it go about until it be put in Christ’s hand. I hope I have said no more in this matter than is needful, for I have seen the marks of tenderness deeply drawn on your carriage. The temper of these backsliding times invites us to double our diligence in seeking of God; for it seems God has a mind to search Jerusalem with lighted candles, and to visit all your chambers; and there shall not be a pin in all your graces but God shall know whether it be crooked or even; He will never halt until He be at the bottom of men’s hearts.—Peden’s Letter to the prisoners in Dunnottar Castle.
The Memoirs or Spiritual Exercises of Elisabeth West.
(WRITTEN BY HER OWN HAND.)
(Continued from page 107.)
ON Wednesday afternoon, it being the time my comrades and I set apart for prayer; in which place I got a new discovery of the Lord’s favour to my soul. I can tell it—to the praise of God—that we seldom met in this duty but I got some experience of the love of God manifested to me.
On Thursday, being the fast day, I was in a very ill frame—nothing suitable to the duty of the day. The sermons had little effect on me, if it was not in the afternoon, where Mr. William Crichton was on Amos vii. 2. I thought there was something of the Spirit of God witnessed with him, speaking of the pardon of sin.
On Friday, Mr. Meldrum preached in the Tron-kirk, on 2 Timothy iv. 8, “Henceforth there is laid up for me a crown of righteousness.” He observed, that a child of God might come to a distinct knowledge of their interest in Christ while here, and that there was nothing else here they could make sure to themselves but this only. As many a time he hath been God’s messenger to me, so was he this day, where I found the breathings of the Spirit of God on my soul. After I came home I thought I got the Lord’s presence in some measure again, where I besought he would make me ready for that solemn occasion now near approaching, and that my graces might be put in exercise, so that I might be a bride for Christ.
On Saturday morning I found the reflects of what I met with Sabbath last beginning to revive again, and the Spirit of the Lord quickening me, where I was enabled to cry for these petitions, which at that time lay weighty on me, to have granted. Such as a loathsome sight of sin; an holy and spiritual walk at all times, in all places, and in whatsoever circumstances; and that I might be a useful Christian in my day and generation. This was a time more than ordinary to me, where I got leave to act faith, that the Lord would grant me these requests; that word being borne in upon me, “To-morrow the Lord will come down and do wonders among you.” This made me go joyfully to the house of prayer, waiting for the out-makings of these promises. This day Mr. William Mitchell was on these words, “Woman, why weepest thou? Whom seekest thou?” John xx. 15. Where he observed, First, That the soul that was seeking Christ would never give over till it find Him. Secondly, That Christ’s absence was such a trouble to a believer, that all other sights in the world could not content them, till they found Him, no, neither angels nor ministers. To this doctrine I could set my seal; for what is all the world without Him? Give me Christ and nothing, rather than a world without Him.
But that which was more particular to me was Mr. John Anderson on covenanting, from Ezek. xvi. 8, “I entered into a covenant with thee, and thou becamedst mine.” Where he observed, that it was the privilege of believers to be in a covenant relation with God. He spoke to the parties covenanting, and to the terms of both parties; at which time, and in what place, I called all in heaven and earth to witness that I was made willing and content to this bargain. This sermon was so desirable to me that I cannot forbear to set down some of the terms, both on God’s part and the believer’s. As to the first, That God, in His covenant, promised to make over Himself, and all that is His, for the supplying of the needs and necessities of His. Secondly, That He would take up His abode and dwell with them. Thirdly, That He would defend them from their enemies. There were several other things he had on this head which my memory hath slipped. The terms on the believer’s part were, First, To receive Christ as Lord. Secondly, To renounce all other lovers. Thirdly, Resignation of all to Him, and subjection to His holy will for evermore. O what power I found come along with these things, so that I thought every sentence had more weight and life than another! I thought I would never weary of this sweet subject, which was like marrow to the bones. After the public worship was over, I began to lay these things seriously to heart, and anew to enter covenant with the Trinity of heaven. O that I may have it to say with David, “Thou hast made with me an everlasting covenant, well ordered in all things, and sure,” that I may not be calling it in question, as I have done formerly. O seal me by Thy word and Spirit, and I shall seal the covenant with my heart and soul, and subscribe it with my hand; and let this peace be a standing witness betwixt Thee and me, that I am Thine, and Thou art mine for ever. Then were the terms of the covenant laid out in broad band before me. I shall set down what then I engaged and solemnly vowed before the Lord, with lifted up hands, on my bended knees.
“I here desire to receive Christ into my heart in all his offices, as prophet, priest, and king. O Lord, when I stand in need of any of them, deny me not assistance, that when I am in the dark anent my duty, either concerning my soul or things of this world, that, on my application to Thee, Thou wilt direct me what to do: O say Amen to this according to Thy promise! Psalm 1. 15. Thou also knowest, that by reason of a body of sin and death, I am daily polluting myself, so that I soon lose my confidence in approaching the throne of grace. O let Thy righteousness be in stead for me; intercede for me there, that I may get free access every day, as often as need requires. Lord, say Amen to this also, according to that word—Eph. ii. 18. Thou also knowest that I have many enemies from without and from within; the devil to tempt me, the world to allure me, pleasures to captivate me in a wrong way, a corrupted nature inclined to everything that is evil: O come then as a king, fight against all these my enemies, for they are not
only my enemies, but they are Thine also; for they all agree in one—to destroy the work of grace which Thou hast planted in my soul! O Lord, whenever any of these assault me, because I am weak, I have no more ado but make my recourse to Thee for help against them. And let Thy good word be made out to me, Who commandest us to cast our burden on the Lord, and Thou wilt sustain us. This day, O Lord, I desire to put a bill of divorce—ment in the hands of all my strange lovers, and say with Ephraim ‘What have I any more ado with idols?’ Thou only knowest what a nest of unclean creatures I have within me: since Thou first took a dealing with me, I never wanted some idol or other, contending for Christ’s room most unreasonably; but I here promise, before heaven this day, in Thy strength, there shall never any other get such room in my heart, but Christ only: and in token hereof, I give my affections to Thy keeping, let them never go out after any thing but what shall be pleasing to Thee. O but I find this one of the hardest pieces of religion, to get the right hand and the right eye of my affections plucked out; but this I know, Thou commandest nothing but Thou hast promised strength to perform. I here this day make a solemn, voluntary, and whole surrender of myself to Thee, soul and body, with all the faculties and members thereof: all that is mine, or ever shall be mine, I devote to be for Thee and Thine. If, in providence, Thou shalt see it meet to bestow on me any of this world’s goods, it shall be at Thy disposal whenever thou callest for it, either to support or supply any of Thy needy members; or, if to lay it down to bear a testimony for Thy truth and interest, all that is mine is Thine: and, for my ordinary walk, I dedicate the tenth of all that I possess; have I much, or have I little, this I desire to observe. And any other enjoyments Thou shalt be pleased to bestow on me, let me know, in that state and station, how to lay out myself for Thee and Thine. Lord, accept of this dedication, and give me light in this matter that I run not into extremes, either to the right hand or to the left; and let me have that part of the covenant made out to me—Psalm xxv. 14. I here again, in the sight of heaven and earth, desire to subject myself to Christ, to be content with whatsoever lot He shall be pleased to measure out to me in this world, and, with Paul, to learn, in whatsoever state I am, therewith to be content. If, in Thy providence, Thou trystest me with poverty, I am content; if with reproach, for Thy name’s sake, I am content; though all the world should become mine enemies, for Thy name’s sake, I am content to suffer persecution and trials for Thy interest, though it were to lie in a prison or dungeon, to be scourged or tormented, I lay my account with it, and am content to be brought to a gibbet or a stake to be burnt at, for to bear a testimony to Thy truth. I here, this day, willingly take up the cross to follow Thee through all difficulties whatsoever, without a grudge. My life is a sheet of blank paper, fill it up with what Thou pleasest. I am here this day content to live as long as Thou pleasest, to die when Thou thinkest
convenient; Thy will is my will. Now, O Lord, Thou seest I make fair promises; but, in Thy sight I profess, I will never keep one of them, but on condition Thou put the same mind in me that was in Christ Jesus, to have a suffering spirit, and Thy presence to be with me. I commit myself to Thy keeping; if ever Thou bring a trial to Scotland, Lord, never suffer me to turn my back upon Thy persecuted way, be the hazard what it will, keep me from sinful compliance any manner of way. I am content to take up my cross and follow Thee; but not in my own strength, for without Thee I can do nothing. O Lord, grant this unto me, that this Communion pass not over with as little fruit and success as others have done; but, from this day, let there be seen a real change on my conversation: whereas before it was foolish, carnal, and earthly, now let it be holy, spiritual, and heavenly, that I may endeavour, as near as possible, to attain to perfection. O that I may never sin deliberately any more. Now, O Lord, all that I desire from Thee, as to things temporal, is that Thou wouldst give me bread to eat, and raiment to put on; let me have neither poverty nor riches, but food convenient for me, without being burdensome to any; and that Thou wouldst seek me out a being in this world that may be most for Thy glory and my good: whether out of service or in service, only let me be a dedicated servant to Thee all the days of my life.”
I dare not but acknowledge that the Spirit of the Lord enabled me to put up these petitions to the Father in the name of the Son; and I got great faith to believe I was accepted, and that He would come down and work wonders amongst us, and that He would do for me above what either I could ask or crave. Meanwhile, I was thus banqueted in the house of love, O but the case of others lay weighted on me! I got leave to put up these requests for them, on whose account I refused to take a nay-say; but especially for the church which was in the furnace of persecution. I thought I could have suspended my communion to them, but that I knew there was enough in God for them and me both. I got leave to plead for the overthrow of their enemies, the Turk and Antichrist, with that proud tyrant in France, and all that were lending in their power to fight against the Lord. Our own mother church in Scotland lay very near my heart at this time, that the Lord would be a wall of fire about us, to preserve us in time of common calamity, so that we may never want pure ordinances in it, without the mixture of popery or prelacy, or any other error whatsoever: whatever thou do with us in a way of judgment and mercy, let it have a tendency to make us holy people to Thyself.
While I was thus supplicating for my Christian acquaintances and relations, the case of my mother (who at this time, I thought, was drawing near to the grave) lay very weighty on me, that her peace might be secured with Christ before a dying hour; on whose account that word came with power, “Because I live, she shall live also.”
This night was so very remarkable that I could not but record it, it being a long time since I enjoyed the like before, and was persuaded that the Lord would not only answer my request, but would do more for me than either I could ask or think.
On Sabbath morning I came to the place to get the seal of heaven to this covenant-transaction, and communicated at the first table, which was served by Mr. Thomas Paterson, who preached on John i. 16; where he held forth a full Christ to the empty soul. I cannot but say the Lord was very gracious to me at this table; but yet I found a great fear on me that I would never keep my resolutions. Through this day I got not that which I was expecting, but was helped to believe that I would get it ere the work was ended.
On Sabbath night I was informed that Mr. Meldrum was to preach on Monday. This was no small satisfaction to me, on the consideration what a blessed instrument the Lord had been pleased to make him many times to me; meantime, I was thus comforting myself, I was checked for it, thinking, What is this I am doing, expecting any thing from the creature? It is but justice though his sermon be blasted to me for so doing. But I bless the Lord that my fears of this nature were mercifully prevented; for the last day of the feast was the greatest day to me—a day indeed never to be forgotten by me, but to be kept in everlasting remembrance. In the morning I got leave to believe that the Lord would grant me all that I was seeking, and was confirmed of this by two Scriptures—“And God granted him all that he requested.” 1 Cor. ii. 9—“Eye hath not seen, nor ear heard, neither hath it entered into the heart of man what God hath prepared for them that love him.” In the hope of this, I can express to none my joy. Then I came to the place of public worship, where Mr. William Wisheart was on these words—Rev. iii. 11—“Hold that fast which thou hast, that no man take thy crown”: Where he exhorted us to hold fast in many particulars, but especially what we have received at this Communion, telling us that it was more difficult to keep what we had got, than it was to find it when lost, which, to my sad experience, I know full well. But, among other things, he exhorted us to hold fast the profession of the Presbyterian Government, so that none of us should ever consent to the inbringing of prelacy again, which Scotland had spued out; and shall we be like dogs, to lick up our own vomit? where he pronounced a curse on that person that should in any manner of way help to rebuild Jericho. At this I was glad to hear him so faithful, there being great need of such doctrine at this time.
Now, I am in a strait how to record what followed in the next sermon, there being something in it extraordinary to me, which was better felt than can be told, while Mr. George Meldrum was on these words—Jer. 1. 5—“Come and let us join ourselves to the Lord in a perpetual covenant that shall not be forgotten”; this being so suitable to the text on Saturday—“I entered into a
covenant with you”—and so suitable to the work which the Lord had been helping me to at the time of personal covenanting. So the very reading of this text spoke good things to me; and glory to God, I was not disappointed; for, of all the sermons ever I have heard, this was beyond them all. Though I have heard many sweet and comfortable sermons, and many glorious days did I enjoy under his ministry (he being the first minister that ever I heard preach Christ to me so as to receive Him), yet there was something in this sermon surpassing all the rest. I found a great deal of the Spirit and power of God in this sermon, so that I knew not what was sweetest, for it was a time to me no less than the gate of heaven. He spoke of some marks of them that had truly covenanted, and how they should improve their covenant relation. By which marks I was persuaded that I had them in some measure, and my whole soul went out with great desire to have them more and more imprinted on my conversation. He spoke so particularly to these things that I could not but see the Spirit of God witnessing with him, and wrought so upon my spirit that I was put beyond all doubt that I was one that had gotten acceptance, and was received into covenant with God himself, not for any righteousness of my own, but the righteousness of Christ the Mediator, and that this day was the sealing of the covenant of grace with me, those three all bearing jointly witness of the truth of it:—First, His Spirit working by a day of His power. Secondly, My spirit was made willing and content to the terms by this day of power. Thirdly, His servant, as the external instrument, was made to confirm this by his sermon. So all these three agreed in one in this matter: but what my impressions of this were I cannot put in write, for it was beyond all expression, which gives me ground to say, with David, “He hath made with me an everlasting covenant,” never to be forgotten. Then there was a song of praise and joy put in my mouth:—Praise, praise and glory to the great God, who hath done such great things for poor me, who by nature deserved hell and wrath; but the rich mercies of his free grace hath exalted me; at this I call heaven and earth, angels and saints, and everything that hath a being to praise. O that I may be so helped to praise Him in my conversation, that it may evidence my thankfulness in my after-life, though it should be filled up with trials or difficulties of whatever sort or nature; that I may still carry as one in covenant with the Lord, being well content with His way with me. Again I recommended myself to the Lord, and I am well content with the order of the covenant of grace; and here I bind myself to the Lord’s way and to the profession of the Presbyterian Government: be the hazard what it will, I shall stand by and contend for it, with all my might and power, on condition I get strength and wisdom to do it, for of myself I can do nothing. And in witness hereof, I have subscribed this with my hand, the 10th of August, 1702.
ELISABETH WEST.
Next sermon, Mr. George Andrew was on Song ii. 3—“I sat
down under his shadow with great delight, and his fruit was sweet to my taste,” where he answered many cases of conscience, that poor things might be perplexed with, and that this apple tree would protect them from all storms whatsoever. After the public worship was over I began to inquire what the Lord was speaking to us by the tempestuous storms we had met with, and was answered—that thereby the Lord was learning us the A B C of afflictions, and that by this lesson to prepare for greater. There was a word borne in on me to this purpose—Jer. xii. 5—”If thou hast run with the footman, and they have wearied thee, then how canst thou contend with horses?” If so little a trial be troublesome to you, what will you do when you may be forced to run from mountain to mountain—forty or fifty miles through frost and snow—to seek the word of the Lord and not find it?
On Sabbath morning I was in a very dead and confused frame of spirit, and remained so till Mr. Moncrief came out with these words—Psalm xxiv.—”Lift up your heads, O ye gates; and be ye lifted up, ye everlasting doors, that the King of glory may come in.” At which my heart began to melt, for my soul was longing for that sweet guest to take up an habitation in my heart, and to purge me of everything that hindered it. I went to the first table, where the Lord was pleased to shine on me with that word, “Ye shall be mine in that day when I make up my jewels,” in which place I took heaven and earth to witness that I was solemnly devoted to serve the Lord. This was a sweet time to me, and I believe it was so with a great many more, for the glory of the Lord filled the house and wrought a desirable frame on the spirits of men and women so that it could not be hid. O that I could praise and never forget that day! for I was persuaded there were wonders wrought among them.
On Monday morning, I must acknowledge, the Lord was very gracious to me in secret, but more particularly when I was in prayer with one of my comrades; but, when I came to the public worship, I met with a new difficulty, Mr. George Hamilton being on these words—Psalm lxxviii. 36, 37—”Nevertheless, they did flatter him with their lips, and lied to him with their tongues, for they were not steadfast in his covenant.” Where he, for the most part, insisted on this—that many people, for all their fair show and pretence to covenant with God, yet were but dealing treacherously and lying to him with their tongues.
O the distress this doctrine put me into! so that I could not hear the Lord’s servant deliver his message, but with discontent, and I fretted the whole time—I was so discouraged and heartless. Whatever effect this sermon had upon others, I know not; but for me, it dang me both stupid and senseless, so that I wist not what to think or to say, for I thought if I have been dealing treacherously and deceitfully I am out of hope ever to deal honestly. The thoughts of this put me out of case for duties of any sort, and I continued in this discontented frame for some time.
(To be continued.)