THE BELIEVER'S ANXIOUS DESIRE TO BE PRESENT WITH THE LORD:

A DISCOURSE.

BY THE REV. WILLIAM SCOTT MONCRIEFF,
Minister of Penicuik.

"Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent

from the Lord." &c.-2 COR. v. 6-9. THESE words form part of a very striking argument pursued by the apostle for the purpose of showing his afflicted brethren why they should not faint under their trials, but regard them as light and momentary, as designed and calculated to work out for them "a far more exceeding and eternal weight of glory." He affirms, at the close of the preceding chapter, that such will certainly be the view taken of all the afflictions of the present time, by every one who looks "not at the things which are seen and temporal, but at those which are unseen and eternal;" and he then goes on to state, what were those "unseen and eternal things," the contemplation of which had such a blessed tendency to console the mind. They are all invisible things, but, as the apostle walked by a faith which was the evidence, to him, of things not seen, he speaks of them with the confidence and distinctness of one who had them all actually before his eyes. To him they were not the dim and distant abstractions which they are to us, for they were, through faith, so clearly discerned, that they exercised a far more attractive influence over him than all that lay in visible beauty around him. "We are confident," says he, "and willing rather to be absent from the body, and to be present with the Lord." And yet this his preference of what was spiritual and eternal, to what is seen and temporal, arose not, in the apostle, from any unnatural indifference to the affections and sympathies of this mortal life. Paul was no stoic, he had nothing of the cold-heartedness of philosophy about him; his human affections were warm, and his social sympathies tender; he ceased not to feel as a man, while he spoke and acted as a martyr. And if he was willing to forego all that is naturally pleasing and attractive in earth here, it was solely because he felt and perceived that the heaven of hereafter had attractions that were infinitely superior; for while here he was absent from the Lord, but there he should be ever present with him.

That such were Paul's feelings, may be gathered from the context, where, for example, he saith, "we that are in this tabernacle do groan, being burdened;" but then, he immediately adds, "not that we would be unclothed, but clothed upon, that mortality might be swallowed up of life."

He seems to have felt that the state of an unclothed, that is, a disembodied spirit, is one of unnatural violence, one on which he had no desire

of mortality, but his earnest desire was to be clothed upon, that mortality might be swallowed up of life. The same sentiment seems to express itself in the very striking figure which he adopts, in the sixth verse, to represent our state here below, "whilst," saith he "we are at home in the body," a phrase which beautifully represents the warm sociable feelings, so natural to all of us, in regard to this our present, " pleasing anxious being," in which we all feel ourselves, in every variety of condition, so truly "at home." Paul, even troubled, perplexed, persecuted, and cast down though he was, and earnestly desirous of attaining "the rest of the people of God," still felt so much as a man, and for his fellow-men, as to speak of "being at home in the body." Not that he would willingly remain so, for he knew and felt, that for him, as for them, to depart and be present with the Lord, was "far better," but his faith had not taught him to despise and utterly dislike his earthly tabernacle, with all its many ties and endearing associations, and so, with respect to it, he could still feel that to remain therein was a being at home."

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I. Our first position, then, is, that to the believer "a being at home in the body, is absence from the Lord." And here, first of all, I would have you remark, that of the believer it is said, that he is "at home in the body." This peculiar and most expressive phrase, scarce needs illustration. It represents, with as much force as beauty, those feelings of warm sociable attachment which we all naturally bear towards our present state of being. In it we are emphatically at home; every other state is unknown, and untried, consequently it wears the aspect of a strange and foreign condition with which our spirits have no congeniality, no sympathy; to quit the body is felt as a going from home; to enter upon another state is disliked as an entrance on banishment. However afflicted, pained, tossed about, and persecuted, we may be here, still, so long as we are in the body, we feel as at home. We may be estranged from all the friends we have loved, we may be removed, by the breadth of the wide globe, from the loved haunts of our childhood and youth, still, so long as the connection between soul and body remains undissolved, we feel ourselves to be as at home, and all evils seem light compared with death, which severs that connection. I, of course, now speak of the feelings natural to us. That such feelings are greatly modified by the grace of God, we cannot doubt, but it is very clear that, even in those who are best prepared for heaven, they are not wholly extinguished; for Paul, earnestly desirous as he was, and had cause to be, of being clothed upon with his heavenly house, still could say, "I am at home in the body;" not, indeed, thereby intimating his preference of a sinful and sorrowful state in the flesh, to one of perfect purity and peace in the spirit, but simply the feelings natural to him, as a man, in regard to his present being. There have been, and still are some, indeed, who, borne up by spiritual ecstacy, have

seemed, even whilst here, more at home in the spirit than in the body, but of those we speak not, for in general it is true of the believer that, until death dissolve the connection, he will be found "at home in the body." Therein he moves o'er the familiar track of domestic and social duty; therein he entertains as guests all the sacred and sociable virtues; therein he awaits, and endures the visits of affliction, or is entertained and solaced by the joys and consolations which his heavenly Father is pleased to bestow; therein has he loved and been beloved, his spirit feels itself to be as familiar with all that body's powers and processes, as he is with every corner and comfort of his home; therein hath he worshipped God, for, by the Spirit's operation, it hath been made his temple; and therein hath he served man, for his hands have ministered to the wants, and his feet have hastened to the abodes, of the destitute. In the discharge of all these offices, "the believer feels at home;" he walks with God indeed, but it is not so much on any mysterious untried path of spiritualism, as it is on that of practical godliness and benevolence a walk of faith on the way of holiness.

To this let it not be objected, that such "a homeship," so to speak, in the body, is inconsistent with the spiritual mindedness which is essential to the divine life in the believer's soul; for the highest degrees of spirituality of mind may consist with the constant and cheerful discharge of daily and domestic duties. In some minds, there is a morbid tendency to condemn, and cast aside every thing that is connected with our life in the body, as necessarily vain, sensual, devilish; forgetful that the Saviour himself tabernacled in the body, that for years he was, so to speak, "at home therein;" for I need not recal to you, how completely he became a partaker not only of flesh and blood, but also of all the warm, kindly, social, and sympathetic feelings, natural to man. There was "the disciple whom he loved;" there was the family at Bethany, to which he used gladly to resort, at whose simple board he found, as it were, a home; there was Lazarus, whom he loved, and at whose grave he wept, and Martha and Mary whom he comforted. He walked not among us as an un- | feeling stranger; he went about continually doing good to the bodies as well as to the souls of men. In all his people's affliction he was afflicted. Even of him it might be said, that " He was at home in the body;" for therein he hungered, and thirsted, and sympathised, was wearied and refreshed, was troubled and comforted, lived and died; and in that same once suffering body, he is now glorified; so that, though absent from earth, he is still present therein.

But, though the believer is thus "at home in the body," it is far from his desire to remain so; as long as it is his heavenly Father's will that he should abide therein, he doth so cheerfully as an obedient child at home; but knowing that a better heritage awaiteth him, he is "willing rather to be absent from the body, and to be present with the Lord;" not, indeed, "that he would be unclothed,

but clothed upon, that mortality might be swallowed up of life." Now, the great cause of his earnest desire to depart is, not a dissatisfaction with his present state, for he "hath learned in whatever state he may be, therein to be content," but simply because here he is absent from, and hereafter he shall be present with his Lord. The true believer, however he may feel himself to "be at home in the body," in the enjoyment of all domestic and social delights, can never cease to feel, that He who is his chiefest joy, "who is fairer than the sons of men," He whom not having seen he loves, and in whom, though absent, he rejoices, is not here. True, He was here, and He hath sweetened and sanctified our homes and paths, by his having once tabernacled among them; but here He is no longer present, and the believer, whilst here, is absent from Him. It is this reflection that makes his dwelling of the body desolate; as when some loved one hath been reft from the home of our affections, and converts its familiar hearths into those of a strange and desolate dwelling. We are all aware, that when our affections have been intensely fixed on one object, its presence constitutes home wherever we are, as its absence makes even home a strange place to us. Now the Saviour is the object of his true disciple's supreme attachment; where He is, there also he would be. He desires that none of his home affections should come into competition with his love for Christ. He remembers who hath said, "He that loveth father or mother more than me, is not worthy of me, and he that loveth son or daughter more than me is not worthy of me;" and having become experimentally acquainted with the love of Christ, he feels that it hath a higher claim on his return of affection than father or mother, or wife or child, or sister or brother, have; while, with all these, he feels himself to be "at home in the body," there is one better than all of them who is absent from that home of his affections-" one whom his soul loveth," and for whom he will arise and go away, that he may find him; content to leave father, and mother, and wife, and houses, and lands, to be present with his Lord. It is on this account that the true, the living believer, however much he may feel himself to be, whilst here, " at home in the body," is earnestly desirous of going hence. It is not that he would be unclothed; it is not that he feels indifferent to any one of the fond and endearing ties which would bind him to this world, for these are felt by him to be more close and pressing than they can be by any one else; his walk in the body was not that of a cold selfish stranger, amidst the loved and loving ones of the domestic circle; no, he was "at home in the body," smiling love and kindness on all around, but the love of Christ constrained him; his Master is come and calleth for him, and hearing his call, he cannot sit still in the house, though it be his home, but he readily arises, leaves the fond and mourning circle, and goes out, to meet Hin who is "the resurrection and the life." He feels the day to be breaking, and the shadows to be departing, and he hears the voice of his Be

cently had the amplest testimony, in the special libe- | rality of the saints in the Netherlands, who, though strangers to us, were yet dear brethren, and tenderly sympathised with our affections and sorrows. For when the small remnant of us that survived the sword were beset with every extremity, and in danger of perishing in a few days by famine, they plentifully relieved us in the very crisis. Not only did they strengthen our hearts, by suitable encouragements and exhortations, to walk humbly with God, and wait for deliverance on Him, who hides his face from the house of Jacob only for a season, but also refreshed us largely by a rich supply of victuals, and other things necessary for relief and comfort in our present straits. Such munificence we humbly beseech the Lord to repay sevenfold into their bosom; and you we earnestly and repeatedly entreat to join with us in grateful acknowledgment to the Netherland Churches for so much kindness. Thus far they. If we were awanting, indeed, in this duty, we would offend against ourselves as well as them.

We acknowledge, then, such singular beneficence on the part of the High and Mighty, and other the Estates of Holland, Zealand, and the rest of the Netherlands, through whose non-connivance and permission simply, which would even have been held no common kindness, but through whose direct influence, both in prescribing the way and means, and setting the example, the contributions were made in the Churches, in aid of our Irish brethren, and speedily conveyed to them. We acknowledge so much prompt affection and liberality on the part of the faithful in the Netherland Church. We acknowledge such kindness as conferred, not more upon our brethren, than upon ourselves in their person. And you, reverend brethren, we earnestly entreat that, as we shall always be forward with every expression of a thankful heart, so, in our name, you would return our grateful acknowledgments to the High and Mighty Estates; and that to the Christian people committed to your care, you would announce, both publicly in their assemblies, and privately to individuals, as you have occasion, how honourably we esteem them, and how high we hold their eminent benevolence and charity, whereby they have refreshed our bowels in the consolation of the Irish Churches. As to your part and influence, dear brethren, with what pious zeal and labour, with what assiduous diligence you both fostered the seed of so much charity, and at length reaped the mature harvest, we gladly acknowledge, and, besides, the matter speaks for itself, and the rich fruit abundantly testifies. Above all, however, which is our chief duty, we, along with the Irish Churches, praise and magnify the bountiful Author and bestower of so great grace, and pray that upon you all, upon the Churches committed to you by the Lord, and upon the High Estates of the Netherlands, he would richly shed abroad his Spirit. Hitherto, in the defence of your republic against a most powerful enemy, and in its daily enlargement amid such a pressure of war, as well as in the maintenance in your Churches, and in the wider spread of the pure light and truth of the Gospel, against the gates of hell, the boundless power of God, who watches over you, his manifold wisdom, and marvellous loving-kindness, have been magnified throughout the world. In like manner, may the same source of goodness continue, in future, to load you with every blessing; so that, however the enemies of your religion and liberty may rage, your allied republic may be daily more eminent in the glory of wisdom and highest endowments, as well as in arms and triumphs; your Church may shine forth conspicuous in the purity of its worship, and the brightness of heavenly truth; and it may go well with your prudent and salutary counsels, whereby you make it manifest, that you take the shortest and the surest path to public

prosperity, and do not consult your own interest exclusively, but, anxious about neighbouring Churches a.so, are eager, by active endeavours, and counsel, and supplies, to comfort and relieve them all; withal vigilantly warning them, as if from some watch-tower, of impending danger, and arming them, in order to prevent their ruin, to speedy precautions against the wiles and machinations of the enemy.

In your letter from Zealand of last year, you announced, as if by a warning signal, to all the Reformed Churches, that, as those impostors (the Jesuits) who have shamelessly belied the name of Jesus, and the other retainers of Antichrist, the more securely to assail the people fascinated with Popish errors, and extirpate utterly the purer Churches of Christ, have, in the closest conspiracy, formed themselves into a society for compassing their impious ends, so the Reformed Churches should unite, without delay, in common counsels, and join, heart and hand, in hurling back upon their enemies' heads, the destruction aimed at them all; and if they fail to do so, you add, they will, with posterity be destitute of excuse for such ignoble supineness. This counsel we then acknowledged as no less wise and faithful than auspicious and salutary, and now also approve of in its results.

First of all, however, for the attainment of this, it seems requisite for us all, to fly, without delay, to our most merciful God, who, after enduring with longsuffering for many years, the ill-informed manners of the Reformed Churches, first threatened the rod, then brandished the sword, and at length has now carried it, for a long time, over many a land ruddy and reeking in the blood of its sons. Against ourselves, too, who had been left, He now, at last, directs it, unless we speedily repent, and resolve, with the people of God under Nehemiah, Josiah, and other pious rulers, to make a solemn covenant, to purify His house more fully, to value more the grace of our Lord Jesus Christ, to observe more religiously God's worship and ordinances, to sanctify his Sabbath, from which we have too much turned away our eyes, and more seriously to conform our manners to the standard of godliness. By this covenant being directed to God by the strongest obligations, we shall unite more closely against our enemies, that God may turn away his anger, now smoking and impending over our heads, which our great and manifold sins have provoked and kindled against us.

For ourselves we have not such regard; neither from the renewal of our covenant and from our prayers, have we yielded such valuable fruit, that we would wish to set before you our example; what we have experienced, however, of the grace of God towards us, what gratitude towards God and his glory demand from us, we dare not conceal. Whatever were our ill deserts in the sight of God and men, certainly from the day we meditated the formation of a solemn covenant with God and among ourselves, we have been brought back from the gates of hell; and all our affairs, necessarily cast upon our God, began to wear a brighter aspect, and have proceeded hitherto with a more prosperous issue. But if, to your wisdom it should seem meet to deliberate upon entering into the solemn fellowship of such a covenant, (and it may be of advantage to your interest, and to the purification and establishment of religion in Britain, according to the recently formed covenant) if you should resolve upon it, with the advice of those interested therein, and treat with the other Reformed Churches, according to the measure of your influence with them all, to embark on the same procedure, the issue would not be doubtful. For, through the grace of Jesus Christ, our most merciful Lord and God, unto his heritage, not only would the Reformed Churches be united in a closer bond of alliance, and invigorated to break the enemy's assaults and wiles, which will be the surest refuge from the imminent perils your letter men.