SERMON XXX.

GOD'S DWELLING WITH THE HUMBLE AND CONTRIte, the source of their

REVIVAL.

BY THE REV. M. F. PARKER, BRECHIN.

"Thus saith the high and lofty One, that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."-ISAIAH (vii. 15.

God's Word is pre-eminently a blessed word. It makes known most gracious views of the divine character, and draws by the most blessed persuasion, the hearts of God's people to find ever increasing interest and delight in the divine ways and perfections. The more that we take our instruction regarding the divine character from the Bible, the more shall we be convinced, that, during our day of grace, God would allure our affections to himself, and would prevail upon us to receive in faith and love the most gracious manifestations of his divine excellencies. The various truths of the text should readily dispose us, when we consider aright, to take such views of the God of Israel, and should impress our thoughts with his infinite grace and tenderness in his spiritual transactions with the souls of his people. When we meditate devoutly on these truths, we may be justly reminded of the declaration of a Prophet, when he speaks of the divine procedure, "I drew them with cords of a man, with bands of love."

That saying is attractively illustrated by the condescending representation vouchsafed of God, of our God in Christ, by the Prophet in the text, "Thus saith the high and lofty One, that inhabiteth eternity, whose name is holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones." Can there be, possibly, a more engaging manifestation of the grace and condescension of God? Faith should be awakened to hear of such amazing grace in the character and procedure of God. Spiritual interest should be excited to dwell upon this manifestation of the divine perfections. Spiritual affections should be quickened to embrace this blessed representation of the grace of our God in Christ. That which should fill the heart of faith with the most devout and extraordinary admiration is, that he No. 31.-SER. 30.

who inhabiteth eternity in its inconceivable blessedness and glory, that he whose name, whose nature and essence, are holy, has a dwelling place on this earth, in which he peculiarly delights to reside. That dwelling place is with them who are of a contrite and humble spirit; and the purpose of his abode is to revive the spirit of the humble, and to revive the heart of the contrite ones.

I. In desiring to obtain spiritual instruction and improvement from the truths of this text, consider first of all the impressive solemnity with which these truths are introduced-" Thus saith the high and lofty One that inhabiteth eternity, whose name is holy."

Such a solemn declaration of the Spirit of God should lead you to hear with reverence and humility, and dispose you to listen to the truth having such an announcement with the deepest interest. He that is addressing unto you truths of such marvellous condescension, is the high and lofty One that inhabiteth eternity. There is infinitely more embodied in that declaration, than it is possible for any one adequately to express. He, whose glory is infinite, whose perfections are divine, whose essence is unsullied holiness, is announcing from his abode of unutterable purity and splendour, truths of unsearchable grace and condescension. No created being can approach his glory and excellence. In the simple grandeur of Scriptural expression, it is affirmed, that he is the "high and lofty One that inhabiteth eternity." His inconceivable perfections, and excellence, and glory, are represented in the designation, that he is "the high and lofty One." His abode is with unequalled sublimity brought before the believing admiration of the people of the Lord, "He inhabiteth eternity." His immediate dwelling-place, in its undefined immensity, is eternity. The glory and the honour of the heavens encircle Jehovah.

How much of spiritual meaning and significance is revealed to the eye of faith, in that great truth "He inhabiteth eternity." From eternity did God exist, and infinitely happy in his own glory. His being is underived, and never had a beginning; before angel and arch-angel were called into being to celebrate his praises, did our God exist in his own uncreated glory. The blessed spirits of heaven, who, as they receive their existence from the "high and lofty One," derive also their happiness from the infinite happiness which resides in his perfections, and delight to magnify his glory, and to do his will. Their fervid praises ascend to him, who has given them all their powers of serving him, and their capacities of enjoying him. In the immediate dwelling place of God are the souls of the redeemed, who "have passed beyond tribulation, and who, clothed with white robes and palms in their hands," cry with a loud

voice, saying, "Salvation to our God which sitteth upon the throne, and unto the Lamb."

Infinite happiness is in the immediate dwelling-place of him who inhabits eternity; unutterable glory is also around the God of our salvation. The Word of God elevates our faith, and calls upon us to entertain devout and adoring views of the glory of him, who is holy in his nature, and holy and righteous in all his ways. Yet, though thus glorious and exalted, though infinite in his own happiness, though inconceivably pure and holy in his essence, though requiring no services of any created being, that rejoices in the excellence of his will, to add to his internal and infinite happiness and complacency, yet, amazing truth of God's own grace and condescension, he delights to come forth from the glory which he inhabits in eternity, and to dwell with them, who in the depths of humility and self-abasement, feel their own guilt and unworthiness in his holy and omniscient view, and in faith and love acknowledge him as their God in Christ.

What a precious revelation does the Prophet give of the grace of God! What a consolatory representation of his unsearchable condescension! While God dwells in the heavens, and praises of eternitywhile he dwells in the "high and holy place"-a heavenly temple-the grandeur, the purity, the glory of which befit the blessed perfections of his nature—yet he dwells also with him who is of a contrite and humble spirit-God dwells with such for a blessed and gracious purpose" to revive the spirit of the humble, and to revive the heart of the contrite ones." In his wisdom and grace, he has devised a glorious plan of salvation, through which he can hold communion with those in whom these spiritual qualities reside.

II. Consider, then, how the holy God can dwell with the contrite and the humble.

His dwelling-place is holy; nothing sinful or unholy is there, or can ever find an entrance thither. His nature is infinitely holy; yet through the atonement of Christ, by the inexhaustible merits of that atonement, God is reconciled to them who believe upon it for salvation. Without that atonement, the holy God could not possibly hold any intercourse with them, who had transgressed his laws, and thrown off his righteous authority. His nature is opposed to every approach to whatever is sinful; and, apart from the satisfaction which his righteousness called for, and his law demanded, it was impossible for God, we say it advisedly, to hold communion with them, who had sin with its defilement abiding in their hearts, and sins without number and of manifold aggravation, chargeable on their lives.

Impressed with these truths, you should rejoice to hear of the "new and living way," which the blood of Jesus hath consecrated. It is the distinguishing excellence of the gospel, that it makes known the reconciliation, which Jesus by his death hath accomplished between God, and them who in faith accept of the offered salvation. In this view it is affirmed by an Apostle, "all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." On the grounds of that perfect reconciliation, God can, without compromising his justice or violating his holiness, receive into his favour, and distinguish by his love, them who have broken his laws; but who, under the convincing power of his Spirit, have been brought to experience that they are the chief of sinTo them who believe in the atonement-who behold that in its purifying blood there is pardon for their sins, and cleansing for their guilt-to them the righteousness of Christ is imputed. His blood hath washed out the sins with which they are chargeable. From them God's wrath in its fierceness has been turned aside, and with them who have cordially accepted the offered salvation, who have embraced it with a living faith, God, holy as he is in his nature, and dwelling as he does in the high and holy place, beholds not one ground or cause of condemnation. For he hath made (as it is said by an Apostle) him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

ners.

Such is the blessed representation which the divine Word gives you of the reconciliation which Jesus hath effected-such are the glad tidings that make known "glory to God in the highest, and on earth peace, good will toward men. When the evangelical Prophet proclaims the infinite condescension of the holy God in holding communion, from the high places of eternity, with any of the sinful children of men, even when there are dwelling within them the spiritual qualities of contrition of heart and humility of soul-these traces of the Spirit's operationthese features of the second birth-let us keep it impressively in the view of our faith-that such condescension on the part of God is founded upon the atonement of the Redeemer, and that the communion which God maintains, is with them who cordially rest for every interchange of the divine favour, upon the merits of the atonement.

How precious then is the death of Christ! The believer in its satisfaction can say, that death has removed the wrath of God. Holy as his nature is, yet that sacrifice of unsearchable grace, and fraught with the incense of redeeming love, has reconciled the perfections of God, and made

it possible for God, dwelling in the holiness and magnificence of his heavenly temple, to maintain an endearing communion with such as are of a contrite and humble spirit.

Let the satisfaction, which Jesus has given to the righteousness and holiness of God, render the divine perfections the more precious in your view; let it raise your love of God to its intensest ardour. When you consider what infinite wrath has been turned aside by the death of Christ-what blessed reconciliation it has accomplished-what love it has called into exercise-surely you should ever delight to admire the blessed results which the Saviour's propitiation has effected. Never should that great subject of the Redeemer's death be heard of by you, but with love, and wonder, and gratitude. Its announcements of grace should be received with the warmest affection, its cheering tidings should be welcomed with emotions of the intensest delight. How blessed that, in consequence of it, God may dwell in gracious presence with the humble and the contrite! It should come upon your hearing as the voice of the richest mercy and grace, when you find that God, who is the high and lofty One who inhabiteth eternity, addressing unto you his message of pardon, and reconciliation, and infinite condescension, "Come now, and let us reason together, saith the Lord; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson they shall be as wool."

III. The Prophet describes the spiritual affections of them, with whom God "delights to take up his abode-they are of a contrite and humble spirit."

Consider the nearness of God to such as are spoken of by the Prophet of the Lord. God dwells with them. It is true that God is everywhere present, and he is near to every creature which he has formed. There is infinitely more implied than the neighbourhood of omnipresence, in the dwelling which God in Christ maintains, with the contrite and humble in spirit. Wherever they are, or in whatever circumstances, God dwells with the humble and the contrite. God is near them in gracious condescension, while his glory is revealed in "the high and holy place." God dwells with them in his all-wise and beneficent providence. His government is at all times and under all circumstances around them, ordering in the tenderness of redeeming love for the best, arranging for the highest good, whatever befalls the contrite and humble. God dwells within them by the presence of his Spirit. It is that Spirit which has produced the very contrition and humility which dwell in their souls. He is near them with his word-it is the word which was the special means employed by his Spirit, to impart those very qualities