And many of the classic authors compare the word of their Deities to a sword. The two edges, or literally two mouths ascribed to the word of God are significant of its adaptation to pierce deeply and to devour every thing before it. It enters where nothing else can. It pierces to the heart to the very centre of action-to the very motive pow er of human nature. All the philosophy and religions which have flourished on anti-christian ground, were for the most part occupied with the external conduct, and at best with the mere intellectual and ideal. But the word of God has but little to do with the fancy-it goes farther than the intellect and it never regards the outward act but as it appears in connection with the motive which prompted it. It enters at once into the hidden chambers of the heart. Passing by the court of the Gentiles, it pierces within the veil, and enters even the holy of holies. Leaving the stopping point of the most far reaching worldly philosophy behind it, it walks among the deep seats of the affections as upon familiar ground, and cuts to the quick of all human sensibility. Paul says it "pierces even to the dividing asunder of the soul and spirit, and of the joints and marrow." There are no depths in man which it does not penetrate-no heights which it does not scale-no lengths which it does not go-and no breadths which it does not cover. Bones are no shield against it; it pierces through them to the marrow. Flesh and blood cannot stay it; "soul and spirit" are also subject to its action. Sharper than the lightning's vivid flash, it rushes to the seat of life, and cuts through the strongest resisting energies of our being. The sword is an instrument of death, and according to the representation of the text, it is a tendency of the word of God to produce on the soul a certain kind of death. The distinction which the apostle makes between "soul and spirit," is the distinction between the mere animal life and the immortal soul. The same distinction is elsewhere made. (See 1 Thes. v. 23.) Man has a body, and that body has a life distinct from the immaterial mind. The constitution so closely unites the two, that their separation is death. Hence when Paul speaks of their separation he virtually speaks of death, and that in the light of an effect of the word of God. Man by the word of God dies. All his carnal views and hopes expire. Thus says the apostle, "I was alive without the law once; but when the commandment came, sin revived and I died." External morality may for a time in the light of shortsighted humanity and false philosophy bolster up a decayed moral constitution, but when the deep searchings and keen piercings of the word of God are felt upon it, its rotten beams must break, and the whole fabric fall. Paul had for a long time lived a rigid Pharisee, strict in the observances of that strict order, and with good hopes as he thought of final rest and reward; but so soon as the word of God was brought to bear upon his conscience, and he began to examine his character in the piercing light of heaven, he at once sunk in despair. It is the province of the Divine word to slay the guilty. Every unfounded hope of the impenitent it kills. Every self-righteous and self-sustained sinner it cuts down under conviction, and prostrates him as if a sword had been plunged into his vitals. His flesh withers; his bones consume away, and his very heart melts within him. Every branch of hope that is grafted upon human merit, it severs at the joint. And though that hope be encased in spiritless ceremonials as the marrow is by the bone, the word of God pierces through them, and slays it in the very castle of its supposed security. It is "sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow." The word of God is also affirmed to be "a discerner of the thoughts and intents of the heart." A number of very respectable expositors have contended that this is to be understood of God himself, and not of his word. That God does discern the thoughts is a very clear point, "neither is there any creature that is not manifest in his sight; but all things are opened unto the eyes of him with whom we have to do." This fact seems however, to be alluded to as a proof and as an illustration of that peculiar property of the Divine word to discern the thoughts and intents of the heart. Because God is cognizant of the secret movings of the inner man, therefore his. word is a discerner of the same: and as his intimate acquaintance extends to the conceptions and purposes of the soul, so also his word tends to give a clear discovery of the same. It brings out to view the hidden thoughts and intents of the heart, and exhibits the internal character of a man. It acts like a mirror holding up before the eyes of him who looks into it all the features of his own image. It makes men see what they really are by a delineation of the undeveloped thoughts. No man without the word of God can form a correct estimate of his own character. No man knows his own feelings or his own heart until the Divine word discerns it for him. Many a man has a deep and fixed hostility to God and to his Gospel, many a one is deceived and would remain totally ignorant of the fact until too late for repentance, were it not for the disclosures made by the faithful presentation of the word of God. Looking at the mere external conduct, there seems to be nothing in their history but what in their estimation is "pure, and lovely, and just, and honest, and of good report." But when the clear sun-light of the Divine word enters the soul, how many long-forgotten sins rise up to the recollection? What new and odious complexions the outward conduct is made to assume! What unsoundness of heart-what selfishness of purpose-what deep enormity of soul-what hellish plots of undeveloped wickedness are then brought up to the contemplation! What undiscovered crimes are then detected in all their fiendish blackness? What flaws appear in what was thought the most unexceptionable morality? In how many instances do we see this property of the word of God to discern and criticise the propensities and suggestions of the heart manifested? How often does it happen, that a man is made to see the whole of his character and some of the most private transactions of his life held up to his view, and drawn in such lively colors, as to induce the impression that the preacher had been previously acquainted with his whole history! I feel persuaded too, that there are some who now hear me, who have themselves experienced precisely what I am now speaking about. Some who can refer to periods in their lives, when, under the faithful preaching of the word, their sins and impurities which had long escaped their memories began to crowd upon them— when their every act seemed to be an act of wickedness-when every thought and feeling seemed to call for the wrath of heaven, and the soul was crushed to the earth under the tremendous burden of its guilt. Has the word of God never shown you your character in a light in which you never before saw it? Has it not discovered to you the most glaring impurities and imperfections in courses of conduct which you once thought entirely excusable if not virtuous? Has it never made you see yourself covered with shame and guilt which you never previously suspected? Has it not heretofore proven in your particular case to be "a discerner of the thoughts and intents of the heart?" Though men may endeavor to hide their emotions and conceal their sins, the word of God will detect and expose their vileness, and bring them out into the open day. All is open and naked to the eyes of him who instituted and sends it; there is no creature that is not manifest in his sight; no covering can hide from his all-searching gaze; and every wickedness that is in man shall be discerned and exposed. Such then is a brief exhibition of the more striking properties of the word of God. It is quick and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart." Hence we learn 1st. Its adaptedness to our wants and circumstances. It is possessed of just such properties as best fit it to be the instrument of our salvation. It is the very thing to awaken-convert--and sanctify us. We are dead in trespasses and in sins. Our moral faculties in an unregenerate state lie in dormancy. There is neither movement toward obedience to the Divine law, nor toward measures of recovery from the fall. But the word is quick-living—active. It can work, and will work upon the dead conscience, communicating sensibility and life to the slumbering powers. After our awakening we need the influence of some high authority to check the evil outgoings of the natural heart, and to bring them under the dominion of conscience and law. Inclination still has the control, and faith is still held captive by sense. But the word of God is powerful. Bringing with it motives as strong as heaven and hell can furnish, and stamped with the mighty seal of the King of Kings and Lord of Lords, it is the very thing to meet the case. It clothes the conscience with authority and power, and brings into captivity all the attributes of the soul. But even after moral principles have gained the ascendency, there is danger of resting upon a wrong foundation, and depending too much upon our own strength and goodness. Here again the case is met. The word is sharp and piercing. It totally deadens all self, kills all false hopes, and like a sword with a double edge devours everything which does not rest in Christ. Again, the decisions of conscience have more particular reference to the conduct, than to the feelings of the heart. It seldom or very indistinctly pronounces until the deed is done. Hence there is danger of being deceived. The disease might exist internally just as really as if it had been outwardly manifested, and we still remain ignorant of the fact until discovery comes too late for salvation. But this difficulty is met in that property of the Divine word which discerns the thoughts and intents of the heart. So that it is just such an instrument as our case requires. But how And how And how 2nd. Learn how to regard the hearing of the word of God. The hearing of a preached Gospel is something of a great deal more importance than men are generally disposed to think it. It is the leading and essential means of our salvation. Paul says "Whosoever shall call upon the name of the Lord shall be saved. shall they call on him in whom they have not believed? shall they believe in him of whom they have not heard? shall they hear without a preacher?" From this we see that preaching is the fundamental agency, and hearing the word preached is the first step in the work of our salvation. But do men regard it in this light? Do they sufficiently feel its claims? Do they hear the word as proceeding from the highest authority in the universe, and as treating of the most important matters relating to human interests? It is with deep regret that I must answer no. But is it not plain from what has this morning been set before you, that it is our duty to God and to ourselves to give it our sincere and hearty attention? Looking at its properties, and the end for which it was sent, are we left to consult our own inclination or convenience in the matter? I tell you my brethren, from the nature of the word it is clear that its weekly ministration in the sanctuary is entitled to a great deal more solemnity and reverence than people are disposed to give it. Look at the awful import of these exercises. Why the church is the council-chamber of the great God, where every sentence of Gospel truth that is uttered, like the evidence in the case of a trial for murder, either tends to your acquittal and salvation, or to your condemnation and utter death. If you refuse to hear altogether, you are left without hope. If you hear improperly-with a biased mind or an obstinate heart, the word which you hear will be a swift witness against you in the day of judgment. How solemn and critical is your position! What anxious solicitude-what deep breathings of soul for the Divine assistance should you feel in the house of God! |