rain, if the husbandman, calculating on the ordinary course of his dealings, grow remiss in petitioning, and give up his fields to the presumed certainties of the season. There is no point in the life of a christian, at which he can do without the supply of God's grace; none at which he can expect the supply, if he be not cultivating the spirit and habit of prayer. It is not the mere circumstance of his having long followed the narrow path of life, which can be taken in proof that he will follow it to the end. If he have hitherto walked with God, it has been through his having sought and obtained such communications of the Divine Spirit, as have enabled him to maintain his separation from a world lying in wickedness. And if he is to persevere in walking with God, it must be through perseverance in these acts of faith and of prayer: if he think himself sure to go on, because he supposes that he has acquired a certain velocity which will suffice, without further effort, to carry him to the end, alas, he shows only that, even in advancing, he has failed to observe by what his progress was caused. That progress can never be such that he may dispense with the assistance, without which he could not have made a successful begining. There was "the former rain," else there could not have been even the green blade; there must be also "the latter rain," else will he "bring no fruit to perfection." But it is the same thing, it is rain, which is needed at both times, or for both ends: there is no change in the instrumentality; he could not have begun without Divine grace, and Divine grace alone can give completeness to the work. lying on the aids of that Spirit. Beware of this, ye who are growing old ir. a christian profession. Ye are not secure of having more of God's Spirit, merely because ye have already had much. Ye must not slacken in prayer for that Spirit, because it is only "the latter rain" which is now needed, and you may think that God will be sure to ripen what he has so long been cultivating. Rather think with yourselves, how grievous would it be that the harvest should be one of shame, when the seedtime has been one of promise! How sad to miss "the latter rain," after having had "the former," and thus lose the labor of years, when on the point, it may be, of gathering in the sheaves! Oh, pray the more earnestly, strive the more intensely, the nearer you stand to the termination of your course. I would say to the believer, even on his deathbed, a good hope, a scriptural hope, is that which expresses itself in cries for God's grace. Till you are with God in heaven, no language can be so appropriate as that which entreats that God would be with you on earth. It is indeed "the time of the latter rain ;" and those dense clouds, which are the heraldry of dissolution, are commonly charged with showers of consolation; for God may be expected to be doubly with his people, as they pass "through the valley of the shadow of death." But God will still be "inquired of" for what he stands ready to bestow; and the best confidence for the dying, as the best for the living, is confidence in prayer as laying hold on a promise. Be it then "the time of the latter rain"—" the latter rain," because but few more showers can be needed; "the time" of that rain, because, in his ordinary course, God is then wont to give largely of his grace-on neither account slacken in prayer; rather, on both accounts, be fervent in prayer. There is the better reason for expecting an answer to prayer, but none for supposing that prayer is no longer needed: he alone can safely have done with offering prayer for grace, who has begun the anthem of praise in glory; and, therefore, "Be not weary in welldoing," but "ask ye of the Lord rain in the time of the latter rain." This is among the simplest, the most elementary of doctrines; and yet it is one of which the believer requires to be often and earnestly reminded. When a man begins in religion, his conviction of sin, and his sense of danger, conspire to the urging him to cry unto God for assistance and guidance. But when he has made some way, there is fear of his forgetting the agency to which alone he is indebted for progress. Or, if he do not forget the agency, he comes to expect it as a matter of course-as the husbandman the rain at the accustomed But now let us consider whether "the seasons-and he grows more remiss in time of the latter rain" may not be a prayer for God's Spirit, even whilst re-season in the history of the church, and include the whole christian dispensation, and because perhaps, in a stricter sense, it must comprehend such days as our own, which are not without signs of the second coming of Christ, yet it does not follow that "the latter rain" will fall; as though the heavens must be opened merely because it is the season for the showers. Our blessed Savior, when delivering counsels which were undoubtedly to serve for the instruction of the church to "the time of the end," spake thus in regard of the Spirit: "If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him." The dispensation which he was introducing, was to be emphatically the dispensation of the Spirit; the dispensation throughout which the Spirit was to "abide" as Comforter" with the church; and yet, you see, the asking for that Spirit is still made the condition on which it should be given. whether, when so understood, there is not a great and neglected duty enjoined by the text. It is certainly to be gathered from the tenor of Scripture, that, as "the time of the end" approaches, that time on which prophecy has thrown its most emphatic descriptions, there will be a special outpouring of the Holy Spirit. Even the prediction of Joel, which St. Peter quotes as having had reference to the descent of the Holy Ghost at Pentecost, would seem to be still waiting an ampler accomplishment; for the prophet associates the promised gift of the Spirit with the coming of "the great and terrible day of the Lord," and thus prepares us for not expecting that gift in all its largeness, until the time shall be at hand when Christ is to reappear, and set up visibly his throne on the wreck of all earthly dominion. But, at all events, there is no dispute that the prophecy refers generally to the christian dispensation, and that it assigns, as one of the privileges of that dispensation, a larger measure of spiritual influence. When It is the same as with prophecies of St. Peter adduces the prediction as that the restoration of Israel, and with prowhich was to "come to pass in the last mises of gladness and peace to the long days," he undoubtedly applies it to the exiled people. Nowhere do you find days in which we live, as well as to these prophecies and promises more those in which he spake : these must be copiously uttered than in the thirty-sixth amongst "the last days," whatever the chapter of the book of Ezekiel-but view taken of the prophetic chronology; then, observe how this chapter concludes, and therefore are they days to which the great promise belongs, I will pour out of my Spirit upon all flesh." Hence the present time is "the time of the latter rain:" the time of "the former rain" was that of earlier and preparatory dispensations, when the world was being made ready for a fuller revelation; but now that the Holy Ghost has entered specially on the office of guide and instructor to the church, it is the time of "the latter rain." There is to be no higher evidence of the truth of christianity, no opening of more direct intercourse between earth and heaven: we are in the enjoyment of those final advantages for securing happiness beyond the grave, which were longed for, but in vain, by them on whom only "the former rain" fell; many prophets and kings having desired to see the things which we see, and not having seen them, and to hear the things which we hear, and not having heard them. But though it is thus "the time of the latter rain," because, generally, that time must 66 Thus saith the Lord God, I will yet for this be inquired of by the house of Israel, to do it for them." God had just declared that he would do this and that thing: he had made no conditions, but spoken as of a fixed, irreversible, purpose; and nevertheless, as if to remind us of a condition, which is always involved if not always expressed, where a divine promise is passed, he adds that he must yet be "inquired of by the house of Israel," in order to his accomplishing what he had announced. Thus also with regard to the progress of Messiah's kingdom, the march of christianity towards universal dominion. God hath promised great things. He hath not intended that the vast blessings of redemption should, even in appearance, remain limited to certain sections of the family of man. Though, for wise ends, he hath permitted a long struggle between darkness and light, he has decreed the termination of that struggle, having given assurance of a time when all shall know him "from the least unto the greatest," when "the kingdoms of the world" shall become "the kingdoms of the Lord and his Christ." But he will yet be "inquired of" for these things, to do them for us. He requires of us that we exert ourselves for the spread of christianity; and he requires that we entreat of him the accomplishment of his gracious declarations. Have we not failed in both particulars: and perhaps even more egregiously in the latter than in the former? Without pausing to examine what proportion our efforts have borne to our means, whether we have, in any due measure, employed our resources on the arduous, but glorious, work of making Christ known to the heathen, let us inquire as to the frequency and intenseness of our prayers for the outpouring of the Holy Spirit; and shall we not find but too much cause to confess that we have verily been remiss in a duty, which is second to none in urgency, and to none in hopefulness? The prosperity of the church at home, the progress of our holy religion abroad, these are not so much dependent on any external machinery, as on the quickening, renewing, and strengthening influences of the Holy Ghost. "Not by might, nor by power, but by my Spirit, saith the Lord of hosts." world, and in the power of prayer to obtain the operations of that divine agent. I believe this, because I believe that there is a goodly company in our land who pray the prayer of faith, and who have, therefore, only to be diligent in asking " of the Lord rain in the time of the latter rain," to insure the descent of showers which shall cause the waste places to rejoice, and "blossom as the rose." But if the faithful pray not for the rain, it will be nothing, as heretofore it has done little towards evangelizing the globe, that we have national resources for the propagation of truth, such as were never yet committed to any people under heaven. Some inconsiderable province, some state undistinguished in the scale of nations, unendowed, to all appearance, with means for high enterprise, may yet take the lead in the honored work of subduing the kingdoms to the Lord our Redeemer, because it will take the lead in the undoubted duty of beseeching of God to pour out his Spirit. Let us remember and be warned by this. Let each consider, and examine, whether he may not have verily been gulity herein, perhaps never praying, or praying but listlessly and formally, for the promised descent of the Holy Ghost. Our lot is cast in the last days, in "the time of the latter rain." We are not without our signs, in the march of events, in the aspect of society, in the accomplishment of prophecy, that "the coming of the Lord draweth nigh." Now then is the time for earnest, united, importunate prayer for the Spirit of God. Wonders may be accomplished; a nation may be "born in a day;" "the ends of the earth may see the salvation of the Lord;" O "ye that make mention of the Lord, keep not silence, and give him no rest;" "ask ye of the Lord rain in the time of the latter rain; and the Lord shall make bright clouds, and give showers of rain, to every one grass in the field." And these influences of the Holy Ghost are promised in answer to prayer. But do we often make them the subject of prayer? Do we in our closets, do we in our families, cry much unto God that he would fulfil his promises in the bestowment of his Spirit? I do believe, without indulging in exaggerated speech, that we have in our possession the means of overthrowing the idolatries of the world, and erecting the Sanctuary of God on the wreck of the temples of heathenism. But I do not believe this, because of the magnificent, the unequalled, resources which God in his providence, has given into our keeping. I do not believe this, because it may almost be said of our colonies, that they are planted There is something very beautiful in on every land, and of our fleets, that the terms of this promise; but we have they cover every sea. Perish the boast-time only for a hasty notice. The "bright ful computations which, after drawing clouds," or, as the marginal reading has out our political and commercial ascend-it, "lightnings," are the harbingers, or ancy, would infer that we must be competent to the covering the earth with the knowledge of Christ. But I believe this, because I believe in the power of the Holy Ghost to renew the face of the VOL. II. forerunners of the rain; and God, you see, declares that he will make these, before he sends the showers. Thus he exercises faith; he does not immediately answer the prayer, but requires his 14 people still to "wait" on him; he will "make bright clouds" for their encouragement, but they must persevere in supplication if they would have showers for their refreshment. Ay, and to them that "wait upon the Lord," there may be clouds, but are they not bright clouds ?" the stripes of light are painted on their darkness; the murkiest cloud which can rise on the firmament of the believer has a gilded side: "the Sun of righteousness" shines on it; and so truly is the time of tears the time also of "the latter rain," that, if these "bright clouds" betoken a season of affliction, they are quickly followed by communications of grace. God may bring the cloud over his people, and as Elihu saith, "Men see not the bright light which is in the clouds;" but if the world see it not, the believer may; and God brings the cloud, that its brightness being acknowledged, in and through the acknowledgement of his doing all things well, he may then send "a gracious rain on his inheritance, and refresh it when it is weary." And the showers which God sends are for the clothing with richer verdure his garden, which is the church. "To every one grass in the field." We may receive the Spirit; but we do but grieve, we do but quench it, if its influence be not visible on our walk and conversation. If there be not more and brighter grass in the field, we deceive ourselves if we think that there can be more of saving grace in the heart. But how large is the promise-" To every one grass in the field." Here is evidence that "the time of the latter rain" is especially that "time of the end" when falsehood is at length to give way before truth, and the trials of christianity are to issue in its triumph. "To every one grass in the field,"all shall know the Lord, all shall be righteous. Blessed and glorious prospect! There may be reason for thinking that the regenerated earth shall be enamelled with the loveliness which sparkled in paradise, ere the dark blight of sin dimmed the lustre ; but, at the least, here is a moral verdure of surpassing richness, and I ask not the visions of a material luxuriance, when we have thus the assurance of an universal righteousness. O Spirit of the living God, the parched and stricken earth waits thy descent: come down, in answer to our prayers, that the val leys and mountains may no longer lie waste. SERMON X1I. THE LOWLY ERRAND. "And if any man say aught unto you, ye shall say, The Lord hath need of them, and straightway he will send them."-MATTHEW XXI. 3. You will all probably remember the portion of our Lord's history with which these words are connected. Christ was about to make his last entry into Jerusalem, where he was to seal his doctrine with his death, and offer him self in sacrifice for the sins of the world. There was a prophecy which had distinctly announced that the Messiah should enter the city "riding upon an ass, and upon a colt, the foal of an ass." this prophecy might not be unfulfilled, That our Lord determined to make his ap-ence when Levi abandons the receipt of proach to Jerusalem in the manner which custom, and the difficulty of the injuncZechariah had indicated. tion, when the young man is bidden to sell the whole of his possessions. But few, comparatively, may observe how christian obedience was taxed, when apostles were sent on such an errand as is now to be reviewed, or when the owners of the ass and the colt surrendered them on being told that they were needed by Christ. Let us, then, devote a discourse to the considering an incident which is less likely than many to attract by its evident wonderfulness; but which may be found, on inquiry, to attest most decisively the mission of Christ, and to furnish lessons of the first moment to ourselves. In order to this, we read that when they "were come to Bethphage, unto the Mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me." The remainder of the direction is contained in our text. The thing enjoined on the disciples had all the appearance of an act of robbery; and it might well be expected that they would encounter opposition. But Christ provided against this, telling them what answer to make if any one questioned their right to the ass and the colt, and assuring them that this answer would save them from molestation. And so it came to pass. The disciples went as they had been directed; the ass and colt were found at the precise spot which had been described; the owners interfered to prevent what seemed like the seizing of their property; but the simple words with which Christ had furnished his messengers removed all objections, and the ass and colt were allowed to depart. This is one of those occurrences to which we may easily fail to attach due importance, and which contain instruction not to be detected by a cursory glance. The more prominent events in the history of Jesus, the great things which befell him, and the wonderful which he wrought, attract and fix attention; and we perhaps labor to extract from them the lessons with which they are fraught. But minute things we may comparatively overlook, and so lose much which is calculated to strengthen faith or regulate practice. Possibly, there is often as much to admire and imitate, where there is little of show in the outward action and duty, as where the thing done overwhelms us by its magnificence, or that enjoined by its arduousness. Every one stands in amazement by the grave of Lazarus, and looks with awe on the Redeemer as, with a single word, he reanimates the dead. But few may pause to acknowledge equal tokens of superhuman ability, as Christ sends Peter to find a piece of money in the mouth of a fish, or two of his disciples to bring an ass from the neighboring village. Every one admits the greatness of the obedi Now the Evangelist, so soon as he has related how Jesus sent his disciples on the errand in question, remarks: "All this was done that it might be fulfilled which was spoken by the prophet," and then proceeds to quote the words of Zechariah. Here the representation undoubtedly is, that Jesus sent for the ass and the colt on purpose that he might accomplish an ancient prediction, which, by universal consent, had respect to the Messiah. An impostor would have done the same. Had a deceiver arisen, professing to be the Christ, he would of course have endeavored to establish a correspondence between himself and the deliverer whom seers had beheld in their visions.* Wheresoever the thing predicted were such that its seeming accomplishment might be contrived, he would naturally have set himself to the bringing round what should pass for fulfilment. And certainly the prophecy of Zechariah is one which a false Christ might have managed to accomplish. There was nothing easier than to have arranged for entering Jerusalem in the manner indicated by the prophet: any one who pretended to be the Christ, and who knew that the riding into the city on an ass was one appointed sign of the Christ, could have taken care that this sign at least should be his, whatever the particulars in which he might fail to give proof. We do not, then, bring Christ's entering Jerusalem in the manner foretold by Zechariah, as any convincing evidence of the truth of his pretensions: there was, indeed, the ac * See Sermon 8. |