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painful are some of his discoveries and influences! Does fire destroy?—He consumes our errors and our corruptions. Does fire refine?—He purifies and sanctifies. Does fire produce both light and heat?-He not only illuminates, but warms. Does fire conduce to our comfort?-He fills us" with all joy and peace in believing."

It is hardly necessary to observe, that the Holy Ghost is not spoken of personally, but in reference to his agency and operations. Now these are twofold. First, extraordinary and miraculous-these were confined to the apostolical age. Secondly, common and saving; and these will continue to be experienced to the end of the world. And be it remembered, that while these are no less real in their existence than the former, they are far more glorious in their effects. Though they do not heal bodily discases, they cure the disorders of the mind. Though they do not qualify us to "discern spirits," they lead us to "prove ourselves," and to "examine whether we be in the faith." Though they do not furnish us with "other tongues," they enable us to comply with the admonition: "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers."

most direct way is, BY CASTING WATER UPON IT. And this I compare to actual, wilful sin. By this Christians are sometimes seduced, and the consequences with regard to religion are mournful. An example is better than a description. Let us take David as an instance, and see the injurious effects of his fall. Read his penitential psalm. Some have told us that sin cannot hurt a believer. I am sure it injured David. His fall produced several fractures, and occasioned him the most acute pain and anguish. This is what he means when he says, "Make me to hear joy and gladness; that the bones which thou hast broken may rejoice!" He is filled with awful apprehensions of being cast away-"Cast me not away from thy presence; and take not thy holy Spirit from me. He is deprived of the joy of the Lord, which was once his strength

"Restore unto me the joy of thy salvation, and uphold me with thy free Spirit." He was struck dumb, and could not speak of God, or to God, or for God, as he once did-"Open thou my lips, and my mouth shall show forth thy praise." Finally, he had made by his fall breaches and ravages in the Church-"Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem." For in this case it may be truly said that "one sinner destroyeth much good." The sins of a professor cause "the enemies of the Lord to blaspheme; justify and confirm the wicked in their iniquity; and lead the world to suspect that religion is only the covering of hypocrisy. Nor do they only "affect them that are without:" they also prove a stumblingblock to the weak, and a distress to the strong; and discourage the heart, and weaken the hands of those who minister in holy things. Thus they check the cause of God in general, as well as injure the welfare of the individual.

These influences of the Spirit are rendered necessary by our depravity and inability. Some of the wiser heathens confessed the need of divine assistance to enable a man to commence and continue a virtuous course. But what unenlightened reason imperfectly discerned, the book of God has fully established. There we find all real religion traced up to a divine agency. If there be a Christian grace to be exercised, it is called "the fruit of the Spirit." If there be a Christian duty to be performed, it is to be done in "the Let us therefore beware. Let us never Holy Ghost." We are said to "live in the imagine ourselves beyond the reach of temptaSpirit;" and "to walk in the Spirit." And tion. We carry about us passions and appethat the Spirit is still possessed for these all-tites which are not completely subdued. important purposes appears undeniable-if "The sin that dwelleth in us" renders us we appeal to the testimony of the Scripture. susceptible of danger from external circumWitness its decisions-" Ye are not in the stances. Indeed there is nothing with which flesh, but in the Spirit, if so be that the Spirit we have to do, however harmless in itself, of God dwell in you. Now if any man have that may not prove an occasion of sin. not the Spirit of Christ, he is none of his. "Wherefore let him that thinketh he standKnow ye not that ye are the temple of God, eth take heed lest he fall." Let us "watch and that the Spirit of God dwelleth in you?" and be sober." Let us "watch and pray." Witness its promises-"I will put my Spirit Let us “ pass the time of our sojourning here within you, and cause you to walk in my in fear," and daily and hourly come to "the statutes." "If ye, being evil, know how to throne of grace, that we may obtain mercy, give good gifts unto your children, how much and find grace to help in time of need." more shall your heavenly Father give the Holy Spirit to them that ask him!" Witness its commands-"Be filled with the Spirit. Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption. Quench not the Spirit." Let us examine this admonition.

FIRE MAY BE QUENCHED MANY WAYS. The

Secondly. FIRE MAY BE QUENCHED BY SPREADING EARTH UPON IT. And observe to what we apply this. We do not here speak, as in the former article, of things grossly, and unquestionably criminal-but we speak of "minding earthly things; of the cares of this world; and the deceitfulness of riches, which choke the word, so that it becometh unfruit

ful." We speak of an excess of business, which not only employs, but "entangles a man in the affairs of this life." A man seldom, if ever, feels this, in simply pursuing the path of duty; but it results from false aims and wrong dispositions. The man "will be rich:" he deems a superior style of life necessary; he must gain a rapid independence in order to retire and live in a state of ease and idleness, for which God never designed any man. Hence he not only labours, but toils; grasps; schemes; speculates. And what is the consequence? The powers of the soul are limited, and when full-whatever fills them-can hold no more. And as the water partakes of the quality of the soil over which it rolls, so our minds soon acquire a sameness with the object of our affection and pursuit. When the man immersed in secular concerns hears the word—" his heart is going after his covetousness;" he is still planning and getting. When he prays, a number of worldly thoughts rush in, and, by dividing his attention, damp his ardour. He cannot "attend upon the Lord without distraction."

I speak of certain vanities and amusements, in which, after all the wise and warm have urged, some professors, even of evangelical religion, occasionally indulge themselves. Such characters prove the embarrassment of their teachers, and erase the boundary line which should obviously separate the church from the world, by their frequent passing from one into the other. And if they will not admit that these diversions are unlawful in themselves will they, can they deny that they have a tendency to destroy spirituality of frame, to impair a taste for devotion, to alienate from a life of communion with God, and of preparation for eternity?

SEPARATION OF THE PARTS. And this you will apply to our divisions.

With what earnestness does our Apostle enforce connexion, and co-operation among Christians! " Now, I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfect. ly jomed together in the same mind, and in the same judgment, endeavouring to keep the unity of the Spirit in the bond of peace. There is one body and one Spirit, even as ye are called in one hope of your calling: one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like minded, having the same love, being of one accord, of one mind." The enemy knows the importance of union and harmony; he therefore labours to separate; and, unhappily, he finds too much to favour his wishes in our How comfortable and edifying is it, when be ignorance, prejudices, bigotry, and infirmities. lievers meet together, not only "in one place," but "with one accord;" when, of "one heart, and of one soul," they look upon each other with cheerfulness, and embrace each other in holy friendship. how pleasant it is for brethren to dwell to Behold, how good and gether in unity!" It is fragrant as the richest perfume: and refreshing and fertilizing as the dew of heaven. It peculiarly attracts the Divine blessing. Hence, says the Saviour,

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ing any thing that they shall ask, it shall be if two of you shall agree on earth as touchdone for them of my Father which is in hea ven. For where two or three are gathered together in my name, there am I in the midst of them." But how changed is the scene where there are whisperings, swellings, antipathies, disorders in a Christian Church! Its beauty is defaced-its worship is pervertedits strength is impaired-and

"The Spirit, like a peaceful dove,

I speak of worldly and political conversation, which, so far from tending to "the use of edifying," frets the mind, and genders strife; draws off the attention from the divine agency to second causes; attaches us to a party, and commits us to approve of all their proceedings; and cools religious ardour. If we talk most of that which we love best; it' from the abundance of the heart the mouth Flies from the realms of noise and strife." speaketh-where habitually are the thoughts There are some families who are quarreland affections of many professed Christians? ing all day, and then go to prayer in the Surely it becomes us to live so as to "de-evening--but this is not "lifting up holy clare plainly that we are strangers and pil- hands without wrath and doubting." It grims upon earth:" surely we should show to were to be wished that some persons would all around us, that we only deem "one thing adopt the important duty of family worship needful," and this is the care of the soul. but it would be well for others to lay it aside: With regard to many things which properly and indeed this is likely to be the case in enough belong to others, but would imperti- time. Such mixtures and inconsistencies nently engage us, we should resemble the are too shocking to be long continued. If devoted Nehemiah-"I sent messengers unto prayer does not induce people to avoid pas them, saying, I am doing a great work-so sion, and brawling, and contentions, these that I cannot come down: why should the evil tempers will make them leave off work cease, while I leave it, and come down prayer, or perform it in a manner worse to you?" than the neglect of it. The Apostle Peter exhorts husbands and wives to discharge their

Thirdly. FIRE MAY BE QUENCHED BY THE

respective duties, "as being heirs together of the grace of life, that their prayers be not hindered."

We may take another view of this part of our subject. One truth aids another truth; and one duty another duty. Detach private devotion from public, or public worship from private, and both sustain an injury. Separate practice from principle, or principle from practice; faith from works, or works from faith; promises from commands, or commands from promises and in the same proportion you diminish and destroy the effect of the whole. The flame burns by keeping these things together.

things, and heard him gladly." But he cherished a criminal passion which destroyed all these fair beginnings. Felix heard Paul. It was his own desire. He wished to be gratified by a relation of the peculiarities of "a sect everywhere spoken against." But Paul, instead of indulging his curiosity, addressed his conscience. He reasoned of righteousness, temperance, and judgment to come." And "Felix trembled." The judge on the bench trembled before the prisoner at the bar. It was not the Apostle's eloquence alone that produced this effect. But instead of aiding this impression, the trembler dismisses the preacher-"Go thy way for this time; when I have a convenient season, I will call for thee." This season never arrived. He afterward saw the Apostle, and conversed with him often, but he never experienced again the feelings he had subdued.

DISCOURSE XLIX.

THE ASCENSION OF ELIJAH.

Fourthly. FIRE MAY BE QUENCHED BY WITHHOLDING FUEL. A real Christian will soon feel the disadvantage of disregarding the means of grace. Were he indeed a mere professor of religion, he would be sensible of no such injury; he has no divine principle to Let the hearers of the gospel remember watch over and to cherish. You may keep this. Beware how you stifle your convicin a painted fire without fuel—but a real one tions, and "do despite unto the Spirit of cannot be maintained without it, unless by a grace." Seek ye the Lord while he may be miracle. But we have no reason to expect found, call ye upon him while he is near. miracles! Is the Divine assistance intended He has said, "my Spirit shall not always to sooth our sloth, or to encourage our exer- strive with man. Behold, now is the accepttion? Is it to be expected in a state of re-ed time; behold, now is the day of salvation." missness and indifference, or in the use of means?"The hand of the diligent maketh rich." 66 For all these things will I be inquired of by the house of Israel to do it for them." "Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors." "They that wait upon the Lord shall renew their strength: they shall mount up with wings as eagles; they shall run and not be weary; and they shall walk, and not faint." Thus directed and encouraged, believers repair to his word, to his throne, to his house, and to his table; and are not disappointed. They find him in his ordinances, and they know by blessed experience, that he attends to their complaints, enlivens their devotion, "helps their infirmities, and supplies all their need from his riches in glory by Christ Jesus." They who desire soul prosperity, who would not only have life, but have it more abundantly, will be found most regular, and serious, and diligent, in the use of those means which God has appointed for this very purpose, and by which he increases their faith, confirms their hope, and makes all grace to abound towards them.

We cannot quench what we have not. The exhortation therefore, supposes the possession of the Spirit, and, therefore, I have thus far considered it in reference to Christians. Yet the words may be taken in a more general way. There is a common work of the Spirit that accompanies the preaching of the word, the effect of which may be entirely lost. Thus we read that when Herod heard John, he did many

And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven.-2 Kings ii. 11.

"By one man sin entered into the world, and death by sin, and so death hath passed upon all men, because all have sinned." Death is called "the way of all the earth;" and the grave, "the house appointed for all living." No distinction of age, of rank, of character has secured the possessor from the stroke of mortality. The young as well as the old, the rich as well as the poor, the honourable as well as the obscure, the learned as well as the illiterate, have successively gone down to the dust and seen corruption. Yea, the righteous themselves die. Though infinitely dear to God, and distinguished by inestimable privileges, even they are not exempted from the afflictions of life, or the necessity of dissolution.

This invariable law of mortality has however been dispensed with in two cases. Enoch lived before the Flood. "By faith Enoch was translated, that he should not see death; and was not found, because God had translated him; for before his translation he had this testimony, that he pleased God." Two thousand one hundred and twenty-one

years after, we behold, in like manner, Elijah the Tishbite received up into glory. "And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into heaven."

by the instrumentality of a luminous cloud approaching and enclosing him, and then rising with a rapid curling motion? Or was he removed by the ministry of angels, disguised under these brilliant forms? This seems more probable. For "are they not all ministering spirits, sent forth to minister unto them that shall be heirs of salvation!" Is it not said that "He shall send forth his angels and gather together his elect from the four winds, from the one end of heaven to the other?" Is it not said that Lazarus died, "and was carried by angels into Abraham's bosom?"

Observe, First, How he was employed at the time of his removal: they were "going on and talking." Without this information, many would have concluded, that after he had received the intimation of his speedy departure, he was engaged alone in meditation and prayer. But it is a mistaken sentiment, that a preparation for heaven is to be Though these glorious beings "excel in carried on only by abstraction, contemplation, strength, they do his commandments, hearkdevotion. No inconsiderable part of it con-ening unto the voice of his word." And we sists in diligence in our stations and endea vours to be useful to our fellow-creatures to the last. "Blessed is that servant whom his Lord, when he cometh, shall find so doing." It is observable that our Saviour ascended, while he was addressing his disciples. "He led them out as far as Bethany; and he lifted up his hands, and blessed them. And it came to pass, while he blessed them, he was parted from them, and carried up into heaven."

A little of the conversation is recorded. "And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me. And he said, Thou hast asked a hard thing: nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so." A vail is thrown over the remainder of this interesting discourse. Perhaps it turned upon the heavenly world; perhaps it respected the state of the church he was going to leave; perhaps it furnished instruction and consolation to his successor in office. However this may be, the conversation was doubtless such as became the solemnity of the occasion. For what could be more awful and impressive! He knew that he was standing on the verge of eternity, and expected every moment the signal of his leaving this world. And could he be vain Could he trifle? And since "you know not the day nor the hour in which the Son of man cometh, what manner of persons ought you to be in all holy conversation and godliness! Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. If any man of fend not in word, he is a perfect man, and able also to bridle the whole body."

Secondly. Observe how he was conveyed from earth to heaven. "There appeared a chariot of fire, and horses of fire, and parted them asunder; and Elijah went up by a whirlwind into heaven." Was he removed

know that they have been often held forth under the allusions here employed. "Of the angels he saith, who maketh his angels spirits, and his ministers a flame of fire. The chariots of God are twenty thousand, even thousands of angels: the Lord is among them as in Sinai, in the holy place."

Let us hasten to something less questionable and more important. Let us take several views of this wonderful transaction.

I. Let us consider it as A GRACIOUS REcOMPENCE OF SINGULAR PIETY. Not that Elijah was perfect. We are expressly told that he was a man of like passions with us. And we read that once he was afraid, and fled, and wished in himself to die. But in judging fairly of a person, you are to bring forward the whole of his character; and to remember that casual infirmities no more destroy the effect of general excellency than the hills and valleys of the earth destroy its globosity, or a few motes or clouds a solar day. The circumstances also in which he lives should be fairly weighed; for the power and degree of religion are to be often estimated by the unfavourableness of our situation, and the difficulties we have to overcome.

Elijah was a man whose religion was uncommon. "He was jealous for the Lord of Hosts:" and faithful and steadfast in his adherence to the true worship of God, in times of peculiar defection and degeneracy. He was indeed mistaken, when he said, "I am left alone:" there were seven thousand men who had not bowed the knee to the image of Baal, and whose lips had not kissed him. But though this was a considerable number, compared with his conclusion, it was nothing compared with the bulk of the country. The nation was gone astray from God; idolatry universally prevailed; all classes pleaded for idols.

He had therefore to oppose numbers. And numbers take off the two common restraints, of fear and shame; and constantly present to the eye familiar and seducing examples. It is no easy thing to avoid following a multitude to do evil.

He had also to oppose superiors, whose influence is peculiarly corrupting. He lived under the reign of the worst of all the bad kings of Israel. "For Ahab, the son of Omri, did evil in the sight of the Lord, above all that were before him. And Ahab made a grove. And Ahab did more to provoke the Lord God of Israel to anger, than all the kings of Israel that were before him."

He had also to oppose the established ministers of religion. Behold him encountering the whole priesthood of Baal. Behold him challenging to a public trial four hundred and fifty of his sycophant prophets-and with unparalleled firmness, ordering them all to be put to death-though he knew the altar was defended by the throne. "Elijah said unto them, Take the prophets of Baal: let not one of them escape. And they took them. And Elijah brought them down to the brook Kishon, and slew them there."

All this naturally drew upon him reproach. Ahab called him "the troubler of Israel." Jezebel abhorred him, and bound herself in an oath to slay him. But God often appeared for him: he gave him the keys of the clouds; he fed him with ravens; he commanded strangers and foreigners to entertain him; he destroyed captains and their men for his sake and at last he made an exception in his favour, and took him to heaven without dying; carrying him more than a conqueror in a chariot of triumph through the air. And thereby said to a careless and depraved age, and to us also upon whom the ends of the world are come-"Them that honour me I will honour, but they that despise me, shall be lightly esteemed. Have no fellowship with the unfruitful works of darkness, but rather reprove them. Bear your faithful testimony to my cause by your words and actions. Contend earnestly for the faith once delivered to the saints. Dare to be singular. Come out from among them, and be ye separate, and touch not the unclean thing; and I will receive you, and will be a Father unto you; and ye shall be my sons and daughters, saith the Lord Almighty. If you are losers in my service, you shall not be losers by it. Verily I say unto you, there is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting. Verily, there is a reward for the righteous; verily, he is a God that judgeth in the earth."

II. Let us consider it as AN INTIMATION OF THE FUTURE HAPPINESS THAT IS RESERVED FOR THE SERVANTS OF GOD. Instances and facts strike the mind much more powerfully than abstract reasonings. By the example of Elijah's ascension it was seen that there was another state of being after this lifethat there was another place of residence

and of happiness besides this earth-that it was to be obtained by leaving this worldand that even the body was to share in it.

This was a circumstance of importance. Nothing of the kind could be inferred from nature. Men were seen to perish by accidents and diseases and decays. They were laid in the grave: cold and silent they remained there. Wives had gone to the tombs of their husbands; children to the tombs of their mothers-but in vain had they implored their return. In time the body became a mass of putrefaccion; and dissolving into its original element, could no longer be distinguished from other dust.

But man is an incarnate being. The body is a constituent and an essential part of human nature. Man was embodied in his primeval state, and will be embodied in his final state. A state of separation, therefore, is a state of imperfection; and whatever happiness may be enjoyed in a disembodied state, it will not be, it cannot be complete before the morning of the resurrection. To this therefore the sacred writers lead us forward: and while they clearly allow an intermediate separate existence, they tell us that we "shall be recompensed at the resurrection of the just;" that "when the chief Shepherd shall appear, we shall receive a crown of glory that fadeth not away." When Paul would relieve the minds of bereaved Christians, he reminds them that their connexions will rise again: and in reference to himself he says, "If by any means I might attain unto the resurrection of the dead."

Yes, the body will be a partaker of endless happiness with the soul; and even "in our flesh shall we see God." And here was a specimen of it. Here they saw a man carried up into heaven embodied. Here they saw what transformation of the body was capable of experiencing--it could become light, agile, unsusceptible of danger; it could retain identity, and yet drop those properties which render it a prison and a burden; and become a fit companion for the skies. This was a beaming forth of that glory which has been more fully revealed under the gospel dispensation, and especially in the glorification of the body of our Saviour, which is to be the model of our own. "For he shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption. It is sown in dishonour; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body."

III. We may consider this translation as a SUBSTITUTE FOR DEATH. In some such way

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