11 I i LIBRARY PBINCETON, N. J. Dt No. Case, No. Shelf, Secti^.^. -^ No. Book, ^^^_J)(^ ^-:^_.. The John .>l. Krebs Oonatii>ii. SKETCHES OF SERMONS. SKETCHES OF SERMONS PREACHED IV VARIOUS PARTS OF THE UNITED KINGDOM, ON THE EUROPEAN CONTINENT. FURNISHED BY THEIR RESPECTIVE AUTHORS. ' So they read in the hook, in the law of God distinctl)-, and gave the sense, and caused them to understand the reading;." Nkiiemiah viii. 8. VOL. IV. TSTeh) lEDition. LONDON : JACKSON AND WALFORD, 18, ST. Paul's church-yard ; J. WASON, city-road; OLIPHANT and son, EDINUt(i(;H ; AND ROBERTSON AND CO., DUBLIN. 1838. LONDON • E., 13., AND G. CLARKE, PRINTERS, SILVER STREET, FALCON SQUARE. TABLE OF CONTENTS. No. Title. Text. Page. I. The first transgression condemned. Gen. iii. 17 — 1^*- 1 II. God's expostulation with Cain. Gen. iv. 7. •"* III. The Judge of all the earth doth right. Gen. xviii. 25. J/ IV. Jacob's character. Gen. xxxii. 10. K{ V. Thtr great sight. Exod. iii. 3. 17 VI. The certainty of being found out by our sins. Numb, xxxii. 2c!. '2\ VII. A caution against forgetfulness of God. Deut. viii. 11. 24 VIII. Religion not a vain thing. Deut. xxxii. 47. 28 IX. The happiness of Israel. Deut. xxxiii. 2y. '.il X. Promptitude of choice recom- mended. Josh. xxiv. 15. .'!() IX: The conduct of the Lord towards saints and sinners. 1 Sam. ii. 9. '.iii XII. David's charge to Solomon. 1 Chron. xxviii, 9. 4.'i XIII. Early piety exemplified in Josiah. 2 Chron. xxxiv. '.i. 4G XIV. God's character of Job, and the protection he afforded him. Job i. 8 — II. .">!' XV. The faith and hope of Job in his Redeemer. Job xix. 25— 27. 5.') XVI. The blessedness of doing good. Job xxix. 13. 59 XVII. The poor man's account of him- self. Ps. xxxiv. 6. (i.i XVIII. Desiring communion with God, Ps. xliii. 3, 4. (IJ XIX. David restless for the joy of God's salvation, and the support of his liberal Spirit. Ps. li. 12. 71 XX. The hidings of God's face insup- portable to his people. Ps. cxix. 132. 75 TABLE OF CONTENTS. No. XXI. XXII, XXIII, XXIV, XXV. XXVI, XXVII. XXVIII. XXIX. XXX. XXXI, XXXII XXXIII, XXXIV. XXXV. XXXVI. XXXVII. XXXVIII. XXXIX. XL. XLI. XLII. XLIII. XLIV. XLV. XLVI. XLVII. XLVIII. XLIX. L. LI. Title. Text. Pagk. Ps. cxlv. 20. Prov. xi. 18. Isa. vi. 5—7. Lsa. XXV. I. Isa. xxxiii. 21. Joel ii. 13. Matt. vi. 33. Matt, xviii. 20. Luke vii. 12—16. Luke xiv. 18. John iii. 16. John vi. 27. John xii. 26. Acts vii. 59. Those who love God will be pre- served ; those who are wicked will be destroyed. The deceitfulness of sin. Isaiah's vision of Christ. The lanajuajre of real piety. Prosperity anticipated. Repentance recommended. The kingdom of God and his righ- teousness to be sought first. Christ in his ordinances. The raising of the widow's son. The excuses of sinners for not ac- cepting the gospel invitation. God's love to a perishing world. Imperishable food to be preferred to that which perisheth. The Father honours the servants of his Son. The martyrdom of Stephen. The subjects of divine grace ex- horted to cleave unto the Lord. Acts xi. 23. The success of the gospel in the days of the Apostles. Acts xii. 24. Sin the cause of man's loss of glorj'. Rom. iii. 23. The law of works established through the faith of the gospel. Rom. iii. 31. The divine life of Christian be- Rom. vi. 4. lievers. Sin and death, grace and life. Rom. vi. 23. Christians reminded of the shame of their carnal state, &c. 1 Cor. vi. 11. Genuine religion illustrated. 2 Thess. i. 11, 12 The form and the power of godli- 2 Tim. iii. 5. ness. Christians invited to consider Christ Heb. iii. 1. The believer's confidence in Christ justified. 1 Pet. ii. 7- The design of Christ's sufferings. 1 Pet. iii. 18, Holy diligence enjoined. 2 Pet. i. 10, 11. The saving- knowledge of Christ evinced by a practical attention to his commandments. The living Saviour. The church of Christ in its militant and triumphant state. The claims of a perishing world upon Christian, zeal and libe- 1 John ii. 3. Rev. i. 18. 78 82 87 91 95 99 103 107 112 116 120 124 128 133 136 140 145 148 153 158 162 166 170 174 178 180 184 188 193 Rev. vii. 13—17. 198 TEBLE OF CONTEXTS. No. LII. LIU. LIV. LV. LVI. LVII. LVIII. LIX. LX. LXI. LXII. LXIII. LXIV. LXV. LXVI. LXVII, LXVIII. LXIX. LXX. LXXr. LXXII. LXX 11 1. LXXIV. LXXV. LXXVL LXXVU. LXXVIIL LXXIX. LXXX. Title. rality, founded in human Ira- te rnity. The presence of God with his peo- ple. Israel admonished. A caution an;aiiist deception. The character and death of Moses. The Captain of the Lord's host ap- peared to Joshua. Divine Sovereignty. Disobedience visited. God's method of healing oflensive to the pride of man. Prayer proved to be a profitable e.\- ercise. David's affection for the house of God. A missionary discourse The duty of trusting in God. The general extension of Christ's kingdom fervently implored. Jehovah's reign matter of joy to all. The excellency of union. The children of Zion shall be joy- ful in their King. Hope in death. The doctrine of a future judgment a powerful antidote to dissi- pation. Jehovah's description of the Mes- siah. Lsrael saved in the Lord. The unhappy condition of sinners. The vision of the holy waters. Knowledge increased by many run- ning to and fro. The voice of the rod. The broad and the narrow way. Instruction suggested by the pay- ment of tribute money. Forgiveness of sins to be retained only on condition of forgiving others. Ivlen not chosen to life on account of the privileges they possess, but of the improvement they make of them. The nature, and obligation of watchfulness Text. Paoe. Genesis iv. 9, 10. 202 Exodus xxxiii. 14. 206 Dent. iv. i). 210 Deut. xi. 16. 214 Joshua i. 2. 21H Joshua V. 1.3. 224 Joshua X. 42. 228 1 Kings xiii. 26 2'J2 2 Kings V. 12. 2;i7 Job xxi. IJ. 241 Psalm xxvi. 8. 24o Psalm xlv. l—o 249 Psalm Ixii. 8. 2J4 Psalm Ixxii. 18, 19.258 Psalm cxvii.l. 2. 262 Psalm cxxxiii. I. 266 Psalm cxlix. 2. 270 Proverbs xiv. 32. 275 Ecclesiastesxi. 9. 280 Isaiah xlii. 1—4 281 Isaiah xlv. 17. 289 Isaiah Ivii. 20, 21. 294 Ezekiel xlvii. 9. 298 Daniel xii. 4. SOS- Micahvi. 9. 306 Matt. vii. 13, 14. 310 Matt. xvii. 24—27. 314 Matthew xviii. 35. 317 Matthew xx. 16. 321 Mark xiii. 37. 326 Vm TABLE OF CONTENTS. No. Title. Text. Page, LXXXI. Christ, he that should come. Luke vii. 19. 330 LXXXII. Jesus indisposed to condemn the sinner. Johnviii. 11. 334 LXXXIII. Continuance in Christ's word a mark of true discipleship. John viii. 31, 32. 337 LXXXIV, Union with Christ necessary to our bearing Christian fruit. John xv. 5. 339 LXXXV. The prayer of Christ for his dis- ciples. John xvii. 15. 342 LXXXVI. The intention of the gospel. John xx. 30, 31. 346 LXXXVII. The afflictions and advancement of Joseph. Acts vii. 9, 10. 351 LXXXVIII. The prosperity of the church after Saul's conversion. Acts ix. 31. 355 LXXXIX. The benevolent conduct of Jesus is worthy of imitation. Acts x. 38. 359 XC. The faithful minister. Acts xx. 27. 362 XCI. A conscience void of offence. Acts xxiv. 16. 366 XCII. The Corinthians besought not to receive the grace of God in vain. 2 Corinthians vi. 1. 370 XCIll. Sinful anxiety about worldly things prohibited. Philippians iv. 6. 375 XCIV. Christ the Head of the Church. Colossians i. 18. 380 XCV. Sobriety. ] Thess. v. 6. 384 XCVI. St. Paul's prayer for the Thessa- lonians. 2 Thess. ii. 16, 17. 390 XCVII. The nature and design of Timo- thy's ministry. 2 Tim. ii. 25, 26. 394 XCVIII, Professors admonished. Heb. iv. 1. 398 SKETCHES OF SERMONS. 1. THE FIRST TRANSGRESSION CONDEMNED. Gen. iii. 17, 18, 19. " And unto Adam he said, Because thou hast hearkened unto the voice o( thy wife, and hast eaten of the tree, of which I commanded thee, saying. Thou Shalt not eat of it," &c. It is among the observations which the wisest of men has re- corded for our instruction, that " wisdom excelleth folly as far as light excelleth darkness ; " and that " for the soul to be with- out knowledge is not good.' And it will be readily allowed that, amidst the variety of subjects to which our attention may- be called, it behoves us especially to cultivate an acquaintance with ourselves and our condition. On this ground we esteem it at once creditable and profitable to a person, that, while his mind is well furnished with general information, he is particu- larly acquainted with those events and institutions in which he has an especial interest, and which greatly affect the community of which he is a member. Among the institutions of a free and civilized state, there is none more im})ortant and imposing llian that which ])rovides for the administration of justice, and the protection of our property and our lives. The entrance of the judge, the opening of his commission, his taking the seat of judgment, the anaignment of the criminals, &c. are matters of ])eculiar solenmity. And if a culprit is to be tried for a crime of unusual atrocity, and one in which many are impli- cated, or by which society may be extensively aflbcted, a crowded attendiuicc evinces the strength of interest felt by the multitudes who anxiously watch the proceedings, and anticipate VOL. IV. B the verdict. But, if we justly feel conpemed in an event wliicli in- volves the fate of comparatively a few individuals, with what interest should we listen to proceedings which deeply affect the whole human family ; such are those to which my text refers. In the lirst chapter of this book, we find the jiarents of our race created ])ure and upright, and placed in a state of trial. In the third, we are infonned of their temptation and rebellion. And here we see their Maker and their Judge coming to call them to their ac- count ; to convict them of their ciimes ; and to pronounce their sentence. Our text more particularly records the crime proved, and the sentence pronounced. I. The crime proved. Here we may remark, that the culprit does not dare to plead, ' Not guilty.' 'Tis true he blames his tempter, and indirectly blames God himself: yet he confesses the iact of his transgi'ession, ver. 12. The Judge condemns the criminal's conduct in several particulars. — Instance, 1. His listening and yielding to temptation ; — " Thou hast hearkened unto the voice of thy wife." From temptation none are exempt. Nor is there any sin in being tempted. See the difference between being tempted and yielding to temptation in our Saviour's case. Matt. iv. 1 — 10. His resistance of re- peated attempts was prompt and firm. By way of contrast, look at Eve, parleying with the tempter, and captivated by " the desire of the flesh, the desire of the eye, and the pride of life," vcr. 1 — 6. Which of these examples should we follow? A ]U'oper answer must consist with the following observations. — The relative situation of the tempter is no justification of our compliance. Has he been our benefactor ? Such was Adam's tempter. His " help-meet," chap. ii. 20 ; — his only human support. The Hebrew children were under great obligations ; yet they refused to sin, Dan. iii. 12. Or may the person who tempts us be our friend in future ? All Adam's hopes and ex- ])ectations from human kind centred in her who offered him the Ibrbidden fruit. But this did not excuse him. Even Balaam says, " I cannot go beyond," &c. Num. xxii. 18, See also Dan. iii. 16 ; Heb. xi. 24. — The relation in which the tempter stands to us is no justification. Earthly ties can, in no other case, be so close as those which bound the parties in this trans- action here condemned. She was not only his wife, but literally part of himself, Gen. ii. 20—24. Hear our Lord's remarks, Malt. X. 32 — 3i5. The afifectioii we may bear the tempter is no justification. As it is now the duty of husbands to love their wives, so, without question, Adam in his best estate was not deficient in this part of his duty. Milton, indeed, supposes that his affection I'or ' her, his sole delight,' was the only cause of his fall ; -' lie took and ate, Against his better knowledge ; not deceived ; But fondl}' overcome of female charm.' This view of the case seems to be supported by 1 Tim. ii. 14. — " Thou hast hearkened to the voice of thy wife." But ' Consciences and souls arc made, To be the Lord's alone.' 2. His neglect of God's word; — "Which I commanded thee." Here is reference to supreme authority ; " / com- manded," who am thy author, &c. : — reference to almost uu limited indulgence ; thou hast eaten of the tree — the only prohibited one ; and this excepted only as a test of obedience, and a means of thy confinnation in holiness, and of rising to a higher felicity : — reference to friendly caution ; he was fore- warned of danger. Yet see, 3. His open, positive transgression of a known law; — "I commanded thee," personally and ])lainly ; but " thou hast eaten." If, in the first transgression, we find on the part of Eve, vain curiosity, sensuality, and ambition ; and on that of Adam, insubordination, and idolatry, we may also murk the like princijiles and operation in sin in general. Gen. xxxiv. 1 ; Deut. xxxii. 15; Rom. i. 25 ; James i. 14, 15. II. The sentence pkonounced; — "Cursed iy the yround" S^c. We notice here, 1. Deprivation — of all the fruits and pleasures of Eden ; enjoyed while living in obedience. Man is di-iven foith from the garden to procure " bread," — and " herbs" from a " curseV land. Precisely the case of backsliders ; who, like the prodi- gal, feed on husks. Hence the candid acknowledgment and jjrudent resolution, Hos. ii. 7. 2. Toil; — " In the sweat," &c. God, who made nothing in vain, intended that his creatures should exercise their powers. B 2 Holy angels are employed, (P^;. ciii. 20 ; Heb. i. 14 ;) so was innocent man. Gen. ii. 15; so is glorified man, Rev. vii. 15. But in sinful man, exercise degenerated into toil. So now, thev who forsake God, hew cisterns, &c. Jer. ii. 13. 3. Disappointment ; — " Thorns and thistles," &c. These shall inteiTupt thy labours, and mock thy hopes. See the etTects of sin described, Haggai i. 6. Mark the caution, Prov. xxiii. 31. Whence, 4. Sorroiv ; — arising from vexatious disappointment, from a recollection of loss, from family feuds, chap. iv. 5 ; from gloomy anticipations ; and this continually : " In sorrow — all the days, &c. 5. Increasing injirmity ; — " Till thou return," &c. Adam was created in full vigour, but now he began to " return to the dust." His body became the subject of dissolution ; and he might look forward to the time when " the strong men should bow," &c. Eccl. xii. 2 — 5. " Dying, thou shalt die." 6. Death itself; — " Unto dust shalt thou return," &c. This the final proof of his folly. And this might be the consum- mation of his punishment. For, 7. Justice is tempered with mercy. The sentence is not immediately executed. The criminal has a respite; a sub- sistence ; and an opportunity of repentance. Let the subject teach us, 1. A lesson of humility. We are the degenerate children of such a parent. 2. A lesson of caution. Mark the process of falling. Satan presents some suitable object. We appear, desire, covet, throw off restraint, and transgress, in intention, and in fact. Mark the danger of falling. Our first parents fell from their para- disiacal state, and by a small temptation. Wherefore, " watch," &c. Matt. xxvi. 41. For, mark the consequences of falling. All the evils we feel or fear. 3. A lesson of encouragement. Respited, we may recover our Eden, by means of " the second Adam, the Lord firom heaven." Contrast — the first involving himself and us in guilt, pollution, and misery — the second the reverse of this, Rom. v. 12—21. Zeta. PEIIICETOII II. GOD'S EXPOSTULATION WITH CAIN. Gen. iv. 7. " If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at tlie door." The latter part of the preceding chapter, records the expulsion of Adam, with his guilty partner, from the dear delights of Kden, to reap the penal curse entailed upon them for their ag- gravated olfence ; and, in the beginning of this chapter, we are presented with a brief naiTation of the births, occupations, and characters, of the first brothers of the human family. On the birth of Cain, his joyful mother exclaimed, " I have gotten a man ironi the Lord ;"" fondly conceiving that her new-born son was the })romised seed who should bruise the head of the ser- pent. Alas ! hosv different are the wishes of maternal tender- ness from the real facts which the revolution of years frccpienlly develope ! In process of time her second son is born, who is named Abel, which signifies vanity. This was either the effect of a ibolish partiality to his elder brother, or an unintentional ])rediction of the brevity of his days. But these two brothers, though the heirs of the world, must both labour for a subsis- ttnice. The earth must be cultivated, and Cain tills the gi-ound. Cattle must be sheltered and preserved from the ravages of wild beasts, and Abel keeps sheep. Both brothers brought offerings unto the Lord. The origin of sacrifice was divine. No man would have conjectured that a slaughtered animal, dt - voted to God, would ha\'e been pleasing in his sight, without a divine revelation. Those skins with which God clothed our hrst parents were most i)robably from beasts that had been offered in sacrifice. " The Lord had respect unto Abel," &c. God respected Abel, because he was a righteous man, and a man who offered his sacrifice in faith, Heb. xi. 4. But God had no respect for Cain, because he was a wicked man, 1 John iii. 12. (iod also respected the sacrifice of Abel ; it consisted of " the firstlings of his flock," &c. but no mention is made of Cain's 6 offering the first-fruits of his harvest ; he offered the fruit of his gi'ound, but we are left to conjecture what that fruit was. God manifested his approbation of Abel's offering, most likely by fire from heaven consumi;ig the sacrifice. See Judges vi. 21 ; 1 Kings xviii. 38. By whatever means God made known his will to these two brothers, they were sufl5ciently declaratory to put them in possession of coiTect ideas on the subject. How Abel felt, we may easily conceive ; and what Cain felt we are told. He " was very wToth , and his countenance fell." Men are often angiy when they ought to be grieved ; they indulge wrathful dispositions against others, when they ought to turn their indignation against themselves. God expostulates with Cain, " Why art thou wroth ? " A similar question he put to Jonah, " Doest thou well to be angry ? Why is thy counte- nance fallen ? If thou doest well, shalt thou not be accepted ? " &c. From the text we deduce the following observations : I. That those who do well cannot fail to secure di- vine ACCEPTANCE. II. That those who neglect to do well, will have to BLAME THEMSELVES ALONE FOR IT. I. ThAL those who D5 WELL, CANNOT FAIL TO SECURE DI- VINE ACCEPTANCE. What is it to do well ? We must not suf- fer our judgments to be biassed by the opinions of men. To do well, with some, is to succeed in business. ' He is doing- very well,' is a common phrase applied to a successful trades- man. Jonah thought he did well to be angry even unto death. To do well, in the sense in which the expression must be under- stood here, is — to bring an acceptable sacrifice to the Lord — and to offer it in an acceptable manner. 1. Those do wellicho bring an acceptable offering unto the Lord. Every religion upon earth has had its sacrifices; and people of all climes, have been impressed with ideas of the necessity of offering something unto God. The Jews, espe- cially, had their peace offerings, their sin-ofierings, their heave- offerings, their burnt-offerings, &c. Most of those offerings were but typical representations of the great sacrifice which Jesus was to offer up for the sin of the world ; but we must not suj^pose that God has no claims upon us, or that we are exo- nerated from offering him any sacrifice. We must offer up our souls to him. " Thou desirest not sacrifice," saith David, " else would I give it ; thou deliglitest not in burnt-ofTeiing ; the sacri- fices of God are a broken spirit," &c., Ps. li. 1(5, 17. Our un- derstandings must be applied to know liini ; our wills to submit to his authority ; our allectious to love, reverence, and adore him ; our memories to recollect his past kindness, &c. We must pre- sent our bodies a living sacrifice to him, Rom. xii. 1, our tongues to sing his praises, and to tell of all his wondrous works, — our feet to go to his house, — our hands to minister to the necessities of the afflicted, &c. — We must honour the Lord witli our substance. He gives us power to get wealth ; the world, and all that it con- tains, belong to him. " To do good, and to communicate, forget not, for with such sacrifices God is well pleased." 2. IVe must bring our offerings in an acceptable manner. " By faith Abel offered unto God a more acceptable sacrifice," &c. Faith in Christ is the way to God. Christ sanctifies our gifts, and renders them acceptable to his Father. God is pleased with the sacrifice of his Son, and i)leased with us, when we ho- nour his Son, by believing in him, and depending upon his all- atoning sacrifice; " If thou doest well, shalt thou not be ac- cepted !^" This, though put in an interrogatory fonn, carries with it all the importance of a positive declaration. Those who do well shall be accepted. They shall be received into favour. Cain was now under the displeasure of God ; the math of God is revealed from heaven against all sinners ; but when they cease from doing evil, and learn to do well, God accepts of them, receives them into his favour, and turns from them his threatened indignation, that they perish not. — They shall also be favoured with an evidence of their acceptance. God testified of Abel's gifts ; gave a signal of his favourable regards : those whom God receives into his family have the spirit of adoption given to them. — We infer, from God's nature, that those who do well cannot fail of securing the divine accejjtance ; and we prove it from his immutable promises, and his gj-acious dealings with penitent sinners. II. Those who neglect to do well will have to BLAME THEMSELVES ALONE FOR IT. Moral action is insepara- ble from humanity, therefore he who neglects to do well does ill; negative good is positive evil. 1. Those neglect to do well who offer to God no acceptable sacrifice. Sinners offer to God nothing but insults. Their 8 tongue and their doings are against the Lord, to provoke the eyes of his glory ; their souls and bodies, time and talents, are ail desecrated from their original purpose. God is not in all their thoughts ; they give him no homage, no devotion, no prayers, nor praises. 2. Those neglect to do well ivho offer their sacrifices in an unacceptable manner. Cain did this. The Jews, in Isaiah's time, had a multitude of sacrifices; but the manner in which they offered them was hateful to God, Isa. i. 13, 14. The an- cient pharisees offered many prayers to God, but they were in- fluenced by selfish principles, "If thou doest not well, sin lieth at the door." This may mean. Sin is the sole preventive to thy doing well. Sin in the heart occasions sin in the life. If our actions do not harmonize with the word and will of God, sin stands in the way ; some secret sin, some latent evil, holds do- minion within. Sin lieth at the door — a sin offering, an animal ju'oper to be offered, is now at the door of the fold. Critics say that the original word will bear this meaning ; God intimating to Cain, that though his offering was rejected, yet his case was not hopeless. Sin lieth at the door, the guilt of sin is all thy own. Thou hast no one to blame but thyself. The final punish- ment of impenitent sinners will be the result of tlieir wilful and unnecessitated crimes. God's conduct will be eternally justified by the damned themselves. Sin lieth at the door — the punish- ment of sin is near, even at the door. Punishment treads upon the heels of sin. In conclusion we observe, 1. God's expostulation luith Cain reminds us of his wil- lingness to save sinners. Expostulations, containing similar sentiments, may be found, Ezek. xviii. 29, 31; Hos. xi. 8 ; Matt, xxiii. 37"! 2. It also serves as a (jround of encouragement for those who have been doing ill, but ivish to do better ; If thou doest well, shalt not thou be accepted ? Let not the evil actions of the former part of thy life discourage thee. Repent, and turn thy- self from all thy transgressions, so iniquity shall not be thy ruin. 3. It leaves sinners ivilhout reasonable excuse. The man who had not on a wedding garment was speechless. Beta. ' III. THE JUDGE OF ALL THE EARTH DOTH RIGHT. GsN. xviii. 25. " Shall not the Judgre of all the earth do right ?" Sodom was a wicked city before the Lord, " Pride, fulness of bread, and abundance of idleness wa.s in her and in her daughters, neither did she strengthen the hand of the poor and needy, ' Ezek. xvi. 49. When Abraham put this ([uestion to the Lord, " Shall not the Judge of all the earth do right ?" he was about to punish her with a mighty overthrow, that other sinners, in dis- tant ages and nations, might dread his awful justice, and cast away their transgressions. Sodom was about to be " set forth as an example, suffering the vengeance of eternal fire," Jude, 7 ; but Abraham, to whom the Lord revealed his secret purpo.se, in- terceded for her. Convinced that he wonld not slay the righ- teous with the wicked, he powerfully urged the great principlf of e(}uity and justice, until the Lord said, if ten righteous per- sons were found there, he would not destroy the place. There are two important truths in our text : First, the Lord is judge of all the earth ; and, secondly, what he does is right. We shall add a few general observations on this subject. I. The Lord is Judgk of all the earth. 1. The Lord is a judge. He sees and knows all thing!-. " The eyes of the Lord are in every place, beholding the evil and the good," Prov. xv. 3. He weighs human actions in the balances of justice. " The Lord is a God of knowledge, and by him actions are weighed,'' 1 Sam. ii. 3. And he rewards The good and ])unishes the bad, in some instances, even in the present world. 2. He is the judge of all the earth. Human judges are li- mited in their proceedings, and the number on whom they sit in judgment is very small ; but every man, in every nation, i'e b3 10 judged by the Lord. He " searcheth all hearts, and iinder- standeth all the imaginations of the thoughts," 1 Chron. xxviii. 9. He is omnipotent, and every person in our world is fully known to him, both in his heart and in his life. 3, And he will finally judge the world in the last great day, " By that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead," Acts xvii. 31. That judgment will be solemn, grand, awful, equitable, and final. The dead, small and gi"eat, will stand before God ; the books will be opened ; and all will be judged according to then' works. Rev. xx. 12. II. It is certain that the Judge of all the earth DOTH RIGHT. 1 . There is nothing wrong in any voluntary action, but what may be traced up to the following principles : it proceeds, in all instances, either from ignorance or from wickedness. If we study the causes of wrong-doing forever, we shall not discover any other than these ; but neither the one nor the other ever was, or ever will be, found in the Judge of all the earth. 2. He cannot do wrong for want of knowing better. Speak- ing after the manner of men, all things, whether past, present, or future, are fully known k) him. " There is no searching of his understanding," Isa. xl. 28. He is God, and there is none like him, '' declaring the end from the beginning, and from an- cient times the things that are not yet done," Isa. xlvi. 10. 3. He is perfectly holy, and cannot do wrong from any evil principle. " Thou art not a God that hath pleasure in wicked- ness, neither shall evil dwell with thee," Ps. v. 4. And can such a Being depart from the rules of justice and equity ? Is it pos- sible for him to oppress or injure any of his creatures ? Viewing his infinite wisdom, and his transcendent purity, we are con- strained to say, He cannot do wrong.- 4. He doth what is right to men, in all their tem])oral afiairs. Their poverty or wealth, their health or sickness, their lionour or disgrace, their rewards or punishments, in the jjresent state of things, are adjusted by those rules which are fit and right ; and though we cannot, in many cases, discover the reasons of the di- vine proceedings ; yet, in every thing which he either pennits or appoints, we know he is doing what is right; for ''righteous- 11 ness and judgment are the habitation of his throne," Ps. xcvii. 2. 5. The Judge of all the earth doth right to men in all their spiritual concerns. All men fell in Adam, and all have been re- deemed by Christ. " He is the propitiation for our sins : and not for ours only, but also for the sins of the whole world," 1 John ii. 2. Divine grace hath appeared to all in one way or another, Tit. ii. 11. And all men maybe saved through the merit and mediation of J esus. On this ground we are recpiired to pray for all men ; " for this is good and acceptable in the sight of God our Saviour, who will have all men to be saved, and to come unto a knowledge of the truth," I Tim. ii. 3, 4. 6. And the Lord will do right in the eternal rewards and jjunishments of men ; every one will be either acquitted or con- demned in the day of judgment, on the strictest principles of righteousness and justice; and every one will go to his own place, and stand in his lot, Dan. xii. 13. This is clearly reveal- ed in the holy Scriptures, and will be verified when the Lord appears in judgment ; " for he cometh to judge the earth ; with righteousness shall he judge the world, and the people with ecpiity," xcviii. 9. III. General observations on this important sub- ject. 1 . Pious men, of widely different sentiments on the purposes and decrees of God, meet on this ground, and, while they sincerely acknoivledge that the Judge of all the earth doth right, may cordially embrace each other in the arms of Christian love. " The Lord hath set apart hiui that is godly to hiiuself," Ps. iv. 3. This imi)lies an election; but it is an election which is fit and right. " Know ye not your own selves, how that Christ Jesus is in you, except ye be reprobates," 2 Cor. xiii. o. By this passage we learn that there are })ersons who are I'eprobates, or rejected; but this re])robatioii is just and ecpiitable. 2. While we are piously impressed with the gi'eat tnUh, that the Judge of all the earth doth right, we sliall submit ourselves to him, in all the Varying circumstances of life. We may wonder why the righteous suffer, and why the wicked prosper; but we shall ever say with Moses, The Lord is "a God of truth, and without iniquity, just and right is he," Dent. xxxii. 4. 12 3, We should walk before the Judge of all the earth with circimispection, carefully avoiding every thing that is offen- sive in his sight, and steadily pursuing those things which he approves. All our works should be wise and good; for he will "bring every work to judgment, with every secret thing, whether it be good, or whether it be evil," Eccles. xii. 14. 4. While we conduct ourselves on this plan, and at the same time rely on the merits of Christ for salvation, we may safely leave all our affairs in the hands of our Judge. He will manage our concerns with unerring wisdom, and unchangeable goodness, so that no evil shall come nigh unto us, nor shall the wicked tri- umph over us. For " who is he that will hai-m you if ye be fol • lowers of that which is good ?" 1 Pet. iii. 13. •5. This is matter of great joy to holy men. They may be accused and slandered, but God will vindicate their character ; and they may sufler with Christ, but they shall also reign with him. He says, '-Be thou faithful unto death, and I will give thee a crown of life," Rev. ii. 10. That crown will be given, by the righteous Judge, to "all them that love his aj^pearing," 2 Tim. iv. 8. 6. But this subject is truly awful and alarming to the wicked. They may be suffered to prosi)er in this world. There are weighty reasons for this in the divine mind ; but they stand in slippery places, and ere long will be cast down into destruction. The Psalmist, on viewing their wretched end, exclaimed, " How are they brought into desolation, as in a moment; they are utterly consmned with teiTovs!" Ps. Ixxiii. 19. May we ever stand accepted in the sight of our Judge, and when he comes in glory to call the nations to his bar, may we hear him say, "Well done." Amen. Sigma. ^^ pHOr^tKTF"^ ■ 13/ PKIITCJSTOII IV. JACOB'S CHARACTOIl;;. ^ Gen. xxxii. 10. " I am not worthy of the least of all the mercies, and of all the truth, which thou hast shewed unto thy servant ; for with my staff I passed over this Jordan, aud now I am become two bands." Thk inspired lii.story of the patriarch Jacob cannot fail to in- terest and jnofit every enlightened and pious reader. In this and the preceding chapter, we tind hiin 2>laced in very peculiar circumstances, which cniinently tried the genuineness of his faith and ))iety. Having been long oppressed bv Laban, his father- in-law, he separated from him under the divine direction ; who commanded him to return to the land of his fathers. But La- ban speedily i)ursuedhiin in anger, and unjustly accused him of folly and theft, though ho had faithfully served him for tvvent\ years, ch. xxxi. 28, 30, and 41. And no sooner was he deliver- ed from this trial, than another awaited him. Being informed that his brother Esau was coming to meet him with four hundred men, and sup])osing his intentions were hostile, Jacob was great- ly alraid and distressed. In this perj.lexing situation, he wisely divided his company into two bands, and piously committed his cause into the hands of God, by humble confidence and fervent prayer. The text fonns a part of his devotion, on this interesting occa.sion ; " I am not worthy," &c. In these words Jacob specifies, 1. Thk kstimate which he formed of his oavn cha- racter; " I am not worthy of the least of thy mercies, and of all the truth which thou hast shewed thy servant." This is no unimportant distinction. The venerable patriarch regarded him- self as entirel}- consecrated to the God of his fathers. He was intimately acquainted with him — reconciled unto him — actuated by his grace — governed by his Avill — and devoted to his service. He therefore confidently claims this honourable i-(>lation to Je- hovah, and humbly pleads before him as his obedient servant. This acknowledgment implies, 1. He ivas a believer in God. He fully believed in his ex- istence and perfections, and piously revered his name as the 14 Creator and Governor of the Universe, Heb. xi. 6. He faith- fully credited the covenant which God made with Abraham and his posterity, when he assured him that in his seed all the fami- lies of the earth should be blessed, ch. xvii. 1 — 8. He was also favoured with special revelations and precious promises, which he joyfully embraced by faith, and prophetically announced the coming of the Messiah, ch. xlix. 10. This principle in- fluenced every part of his conduct, and taught him to " endure, as seeing Him who is invisible." By faith he lived as the ap- proved servant of God, and in faith he died, waiting for his promised salvation, ch. xlix. 18. 2. He tvas a ivorshipper of God. Various instances of his devotion are recorded by the sacred historian, ch. xxxii. 11, 12. The text and the context contain an excellent prayer for pro- tection and deliverance, in a time of particular trouble. But the most remarkable display of his devotional spirit appears when he wrestled with the angel of the Lord. On that remark- able occasion he was eminently imbued with the spirit of grace and supplication. And his humble, fervent, believing, and persevering prayer was not in vain. And, as a token of the divine approbation, he was henceforth called Israel, for, " as a prince, he had power with God, and prevailed," v. 24 — 28. In this happy state of mind, he had also finished his earthly pil- grimage, and died as he lived, a worshipper of the true God, Heb. xi. 21. 3. He teas afolloiver of God. Like Noah, he walked with God, and found grace in his sight. He followed the Lord fully, and had respect unto the recompence of reward. His faith was a principle of obedience, and happily produced uniformity of character through all the vicissitudes of his eventful life. When God commanded him to return to his native land, notwithstand- ing the inconvenience of the journey and the opposition of Laban, like a faithful servant, he promptly obeyed the divine injunction, ch. xxxi. 3, 17, and 18. Such is religion still, and such are all its devoted subjects. They believe the truth of God, and " serve him in holiness and righteousness all the days of their life." This was manifestly the exalted chaiacter of Jacob, the servant of the Lord, who humbly expresses in the text, IL His grateful acknowledgement of the pivinb. 15 GOODNESS : — " All the mcrcios, and all the truth/' &c. In this pious retrospection of the Lord's kind dealings with him, he devoutly specifies the estimable blessings with which he was so singularly favoured. According to this representation, 1. They were abundant mercies; — "All the mercies which thou hast shewed thy servant." — Mercies of providence and grace ; individual, domestic, and political, mercies. Creating, redeem- ing, pardoning, renewing, comforting, and preserving mercies. But all language fails to describe the immense magnitude of the Lord's tender mercies to his beloved ])eople. They are innumerable, inel'Iiible, and everlasting. Jacob was deeply a/I'ected with these things, and greatly extolled the goodness of God unto him. 2. They were increasing mercies. They sunounded him in his infancy and vouth, and continued to follow him through every subsequent i)eriod of his life. " With my stall" I passed over this Jordan," when he first left his father's house. He was then poor and destitute, and could probably boast of no worldly ])ro]ierty, but the staif that supported his weary steps. But the Lord was with him, and loaded him with benefits. And when he returned to Canaan, he was blest, not only with flocks and herds, but a numerous and lovely family, and gratefully de- clared, " I am now become two bands." Divine mercies in- crease with our necessities, and are incessant in their bestow- ment, Ps. xxiii. 6. 3. They were covenant mercies. Hence he says, •' All the truth which thou has shewed thy servant ;" evidently refemng to the covenant which he had inade with Abraham and his de- scendants. This covenant of mercy contained many promises, both of temporal and spiritual blessings ; and was " ordered in all things and sure." As a believer, therefore, Jacob received all mercies as tokens of his covenant relation with God ; and regarded them as special confirmations of the truth of its pro- mises. And all the sjiiritual seed of Abraham " are blessed with all spiritual blessings in Christ," by virtue of the new and everlasting covenant of grace, Micah vii. 20; Heb. viii. 8 — 12. Under a deep sense of our obligations to God, we may \mite with the patriarch in declaring, III His conscious unwouthiness of such peculiar blessings; — " I am not worthy of the least of all the mer- 16 fies : " or rather, " I am less than all the compassions, and than all the faithfulness, which thou hast shewed unto thy servant." 1. This is the language of conscious dependence. Jacob did not attribute, his prosperity to his own wisdom or goodness, but to the unmerited mercy and blessing of God. The pro- perty which he possessed was divinely given him, in the use of appointed means, and was the result of the Lord's special kind- ness to his distinguished servant. He therefore did not regard himself as the absolute proprietor, but merely as the steward of his possessions, and utterly unworthy of such an important trust All rational beings are invariably dependent on God, and ac- countable unto him. Acts xvii. 28. 2. 1 his is the language of grateful recollection. The pious patriarch devoutly called to mind his former state of poverty and trouble, and the compassionate dealings of God with him in his subsequent years. He evidently saw that goodness and mercy had followed him in every step ; and that the truth of the divine covenant secured him every blessing. The remembrance of these things deeply aifected his heart, and inspired him with lively gratitude and humble admiration. We should frequently retain in our minds the conduct of God towards us, and grate- fully acknowledge our obligations to him, Ps. ciii. 1 — 5. 3. This is the language of deep self-abasement. Jacob wa.« greatly humbled under a lively sense of God's infinite com- passion towards him, and his utter unworthiness of such unpa- ralleled favours. He contrasts the magnitude of the divine goodness with his own comparative insignificance and mean- ness ; and declares, in the deep humility of his soul, " I am not worthy, I am less than the least of all the mercies, and of all the truth which thou hast shewed unto thy servant." How amiable is this disposition ; it is the characteristic distinction of all the righteous. Gen. xviii. 27; 1 Chron. xvii. 16, 17; Eph. iii. 8 ; 1 Pet. v. 5. We may infer, 1. The design and advantage of Scripture biogi-aphy, Rom. XV. 4. 2. The duty of imitating the piety of the primitive saints, Heb. vi. 12. And, 3. The necessity of cultivating a spirit of humility and gra- titude, James iv. 10. Eta, 17 V. THE GREAT SIGHT. Exodus iii. 3. " And Moses said, I will now turn aside, and see this great si^ht, wliy the hush is not burnt." ' Thk proper study of mankind is man." And it is scarcely possible to find a man \vho.-'rs in a future world. This is evident from the words of our Saviour. There- fore, if we be persecuted for righteousness sake, let us " rejoice and be exceeding glad ; for great is our reward in heaven," Matt. V. 12. II. While they stoned Stephen he called upon God. 1. Prayer is a duty which is always in season, hut espe- cially in a dying hour. It is well to die praying. This duty ends in death ; for when the spirit is released from the body it enters into glory, and sings eternal praises to God and the Lamb. How many have died praying, or breathing their wishes to the skies ! Prayer in that hour is sincere and ar- dent ; and to a pious soul it is sweet and pleasant. It goes from the heart, and reaches the mercy-seat in heaven. 2. Stephen had no human friend who could render hhn any assistance, ivhen his enemies put him to death. He had no one to help him among men ; but God was with him in the " valley of the shadow of death," Ps. xxiii. 4. This is the case, in some measure, with all who are in dying circumstances ; for our best friends, while they weep over us, are unable either to support or to deJiver us. Happy are they who can say. 135 with good old Simeon, " Lord, now lettost tlioii thy servant depart in peace, according to thy word : for mine eyes have seen thy salvation." Lnko ii. 29, 3(3. 3. We may easily conjecture ivhat Stephen prayed for in the hour of his death. No doubt he would ask lor grace to help in time of need, Heb. iv. 16. He would pray to God for a safe deliverance out of this world of sin and soitow ; and it is certain he ])rayed for his enemies. In this respect his prayer resembled that of Jesus on the cross. Jesus said^ " Father, forgive them : " and Stephen said, " Lay not this sin to their charge." Thus the servant was like his Lord ; and the gene- rous feelings of Christianity a])peared, when nature sunk and died. III. Stephen committed his .spirit to Jksus. 1. He was well acquainted tvith the character of his Lord. He knew him as God, as man, and as God-man. Without this knowledge he. would not have committed his spirit to him. He had seen him in his glory, while he stood before the coun- cil, ver. 56. In death he saw him by the eye of faith ; and piously connnitted his immortal si)irit to his Redeemer. Jesus committed his spirit to his God and Father; and all Christians conunit their s])irils to their God and vSaviour, who comes to receive them to himself, John xiv. 1 — 3. 2. The spirit of man docs not perish in death. This notion is sufliciently refuted in our text. The apostle Paul s])eaks of being absent from the body and present with the Lord ; which would be a most absurd notion if the spirit dies with the body, 2 Cor. v. 8. This is pleasing to a good man ; for who would not wish to be with the Lord of life and glory in the heavenly world. Rev. vii. 14 — 17. 3. The spirit of man is the property of Jesus. He has re- ^ deemed it with his precious blood, and the Christian has re- stored it to him as his own, 2 Tim. i. 12. Thus he neither lives nor dies unto hhnself; but he lives and dies imto the Lord, Rom. xiv. 7, 8. David said, " I am thine, save me," Ps. cxix. 94. The true believer uses similar language, and especially in his last moments ; and he knows that a crown of righteousness is laid u]) for him in a better world, 2 Tim. iv. 8. 4. When Jesus receires his foHoiuers, " they rest from their labours, and their works follow them." They are taken out 136 of the reach of all their enemies ; and will never suffer any more trials and temptations. They enter into the house of God to go out no more ; they partake of the glory of Christ ; they enter on a fulness of joy ; and on the enjoyment of plea- sures which will continue for evermore, Ps. xvi. 1 1 . 5 Jesus ivill soon come again in his power and glory to judge the nations. Then he will hring the spirits oi" his saints with him ; he will raise their hodies ft-om the dust, and they will live with him in an embodied state to all eternity, 1 Thess. iv. 16 — 18. Then their enemies will be confounded, and sink into shame and contempt, Dan. xii. 2. Do we believe these important verities ? Then let us take courage, and follow on to know the Lord ? If we die martyrs, we shall have the grace of martyrdom, and the crown of martyrdom will be put upon our heads. Inferences. 1 . What a fine examjjle did Stephen leave to the church in after ages ! 2. Let us endeavour, by divine grace, to copy after his ex- ample. 3. While we do so, we shall carefully attend to our duty as Christians, and leave all events to him whose throne is esta- blished in righteousness and judgment. Psalm, xcvii. 2. Amen. Sigma. XXXV. THE SUBJECTS OF DIVINE GRACE EX- HORTED TO CLEAVE UNTO THE LORD. Acts iv. 23. " Who when he came, and had seen the grace of God, was glad, and exhorted them all, that with purpose of heart they would cleave unto the Lord." These words are evidently connected with the preceding verses; and the whole paragraph, from ver. 19, claims our serious atten- 137 tion ; — " Now they which were scattered ahroad," &c. In this rehition we observe, 1. A display of God's perfections in the extension of his kingdom, ver. 19 — 21. Of his truth ; in protecting his church uniidst cruel ])ersecution, Matt. xvi. 18: his goodness; in sending the gospel to both Jews and Gentiles, Ps. cvii. "20 — 21 : — liis wisdom ; in ])ronioting his own glory by the malice ol' his enemies, Ps. Ixxv. 10 : — his power, in giving abundant suc- cess to the labours of his servants. 2. This account teaches us the true nature of a christian church, ver. 22. — The chiu'ch is capable of hearing and acting; for the church heard that some of the Gentiles were conveited to the faith of Christ, and sent Barnabas to visit them, and conlinn them in the faith. Therefore the chiu'ch cannot mean a building set apart for divine worship, as some suppose; but a comi)any of professing christians united to assist each other in seeking the powers of godlhiess, Acts ix. 31, and xii. 5. As a missionary of the church, Barnabas came to Antioch ; " Who when he came, and had seen the gi'ace of God," &c. By what Barnabas thus saw, and felt, and did, we are instructed to ob- serve, I. That the conversion of sinners to God is justly ASCRiBABi.E TO HIS GRACE. This is evident from the subjects, the benefits, and the causes of conversion. 1. The subjects of conversion are sinners — who have re- belled against God, Isa. i. 2, 3 ; who have cherished and manifested enmity of heart against God, Rom. viii. 7 ; Col. i. 21 ; and who have justly forfeited every favour at God's hand. Lam. iii. 22. 2. The bote fits of conversion are various. Conversion is a turning to God, and imi)lies both a deliverance and a tnuisla- tion. Col. i. 13. — A deliverance from Satan ; from his service and dominion, Rom. vi. 14,22. — and a translation into the kingdom of Christ ; by the enjoyment of pardon, which entitles them to the kingdom of heaven. Col. i. 14; Tit. iii. 7; — and of purity, which fits them for the ki)igdom of heaven. Col. i. 12. 3. The causes of conversion are meritorious, efficient, and instrumental. — The meritorious cause is Christ's mediation, through which we are pardoned, Ej)h. iv. 32. — The efficient 138 cause is the Holy Spirit, I Cor. vi. 11, which is God's free gift, Luke xi. 13. — The instrumental cause is faith, Acts xxvi. 18, which ascribes all it receives to the grace or favour of God, Eph. ii. 8; Tit. iii. 4,5; 1 Cor. xv. 10. Our text teaches us, II. That where the grace of God is enjoyed it will BE SEEN IN ITS EFFECTS ; — " When he carne, he saw the gi-ace of God." The grace of God may be, and is seen, 1. In the tempers of its subjects, or the dispositions of their minds. Where grace reigns, pride, and unkindness, and unmercifulness, will be subdued. Col. iii. 12 — 14. 2. In the conversation of its subjects ; this is pure, and pro- fitable, Eph. iv. 22; Col. iii. 16, 17. 3. In the actions of its subjects; these are godly, righteous, and temperate, Tit. ii. 12. 4. All who profess to enjoy the grace of God, should be careful thus to show it. — On principles of prudence ; that their own eternal salvation may be secured, 2 Pet. i. 5 — 10. — On principles of piety ; that God may hereby be glorified, Matt. v. 16; 1 Pet. ii. 11, 12. — On principles of benevolence; that their weak brethren may be strengthened, Heb. xiii. 13 ; and that their pastors may hereby be comforted, 1 Thess. iii. 8 ; 3 John, ver. 4. — As an excitement to holy diligence, on this gene- rous principle, our text teaches us, III. That when the grace of God is seen, it AFFORDS pleasure TO WELL-DISPOSED MINDS; "When he saw the grace of God he was glad;" and his joy was both pious and pure. I. His joy on this occasion was pious. It was the joy of a saint excited by seeing the grace of God manifested, and sinners saved. He was glad as " a good man," or a lover of mankind ; because hereby many were benefited ; being raised to a state of safety, happiness, and honour, Rom. v. 1 ; Eph. ii. 1 — 6; and the welfare of the civil state was also promoted, Prov. xiv. 34. He was glad — As a holy man ; for he was " full of the Holy Ghost." Hence he was glad, because the felicity of angels was hereby augmented, Luke xv. 10. Christ was hereby most pleasingly satisfied, Isa. liii. 10, 11 ; and- God was hereby glo- rified, Isa. Ixi. 1 — 3. He was glad — As a faithful man ; for he " was full of faith." Hence he confidently expected the ful- 139 filmcnt of God's word, Ps. ii. 8. He beheld in these converted Gentiles the earnest of Christ's universal donihiion ; and could exclaim with David, Ps. Ixxii. 18, 19. 2. Ills joy on this occasion was pun: He was glad — though the subjects of this grace were Gentile strangers; it was not the joy of bigotry ; and though he was not the instrument of their conversion, it was the joy of self-coni])lacency. 3. His joy 071 this occasion was exemplary; worthy of om' imitation. Wlierever the grace of God is seen, we should rejoice : without bigotry, this is unchristian ; without envy, for this is devilish, James iii. 14 — 16. Our text teaches ns, IV. That cleaving unto thk Loud is the indispens- able DUTY OF ALL CHRISTIAN CONVERTS. 1. By the Lord is meant our Lord Jesus Christ ; who is our Guide, Ps. xlviii. 14 ; — our Sovereign, Matt, xxiii. 8 ; — our Strength, Ps. xlvi. 1 ; — and our Foimdation, Isa. xxviii. 16. 2. It is the duty of christian converts to cleave unto the Lord Cleave unto inm by habitual attention, Acts iii. 22,23; — by persevering obedience, Heb. v. 9 ; Ps. cvi. 3 ; — by impor- tunate prayer, Heb. iv. 16; — and by entire dependence, 1 Pet. ii. 5, 6; Jude ver. 20, 21. 3. All christian converts should thus cleave unto him. — All, of every age ; — of every religious attainment ; — and of every station in the church, John xv. 5 ; Heb. iii. 12. 4. We should tlms cleave unto the Lord " fVith purpose of heart." This should and must be the object of our deliberate choice, Deut. XXX. 19,20; — of our stedfast resolution. Josh, xxiv. lo ; — and of our incessant care, 1 John ii. 28; Phil. iii. 16. Our text teaches us, V. That afeectionate exhortation is conducive to THE STEDFAST PERSEVERANCE OF BELIEVERS IN ChrIST ; " He exhorted them," &c. Here we may observe, 1. To IV horn this exhortation should be addressed. As cleav- ing unto the Lord is a duty recprired of all Christians, so we find all, of every description, exhorted in the oracles of God. Private Christians are urged to this.Johnxv. 4; Col. ii. 6 ; and public characters are also thus stimulated to exertion, 1 Tim. iv. 16. 2. By whom this exhortation should be employed. It should be given by all those to whom the care of souls is com- 140 mitted, 1 Cor. xiv. 3 ; Col. i. 28 ; — and by all private Chris- tians, in their mutual communications, Heb. ii. 13, and x. 24, 25. 3. How this exhortation should be enforced. It should be urged, by the consideration of our own total insufficiency, Jer. X. 23 ; 2 Cor. iii. 5 ; — of Christ's all-sufficiency, Heb. vii. 26 ; — - of Satan's malice, who purposes and seeks to destroy us, 1 Pet. V. 8, 9 ; — of the dreadful evils to which apostacy would expose us, Heb. X. 38 ; Rev. iii. 11 ; 1 Chron. xxviii. 9 ; — and of the blessings with which God is engaged to crown unfainting perse- verance, Gal. vi. 9 ; 2 Pet. i. 10, 11. Alpha. XXXVT. THE SUCCESS OF THE GOSPEL IN THE DAYS OF THE APOSTLES. Acts xii. 24. " But the word grew and multiplied." When Christ appeared on earth, he was opposed by the wicked Jews ; and, after his ascension into heaven, his holy apostles were opposed both by Jews and Gentiles. The heathen nations raged, and the professing people of God imagined a vain thing ; but the Lord laughed them to scorn, and had tliem in derision. Psalm ii. 1 — 4. Herod the king persecuted the church, be- cause it pleased the Jews; but when he robbed God of his glory, by allowing the peojDle to pay him divine honours, he was eaten up of wonns, ver. 23. Let us consider the oppo- sition which was made to the word in those days ; its rapid suc- cess ; and the principal means of its extensive promulgation, I. The w^ord was opposed. 1. By the word tve may understand the Gospel of God our 141 Saviour. This was sent in the first instance to ihe Jews. Hence the ajwstle Paul said to the Jews at Antiocli, " Men and brethren, children of the stock of Abraham, and whosoever among yo'i feareth God, to you is ll'^ word of this salvation sent," chap. xiii. 26. It is fitly called a word of salvation, as it explains the cause of salvation ; points out the terms of salva- tion ; explains its nature and extent; and offers salvation to all who believe, IVIark xiv. 10. 2. Jewish prejudices opposed the gospel. The Jews were fond of ])onip and jiarade ; they admired the letter of the law ; but they were proud, formal, and carnal. No wonder that they opposed that word vvhicli requiied humility, Luke xiv. 11. They could not endure the spirituality of the gos])el, Rom. ii. 28, 29. And their ])rejudices were strong against regeneration ; because they wei'e ignorant of its nature, and were under the dominion of sin and death, John iii. 3 ; Rom. vii. 24. 3. Heathenish superstitions ivere opposed to the tvord. They had imaginary gods without number ; they had priests whom they revered, and who kept them in darkness ; and they had an impure worship to which they were superstitiously sttached. Christianity took away their gods, exposed their priests, and tlu'ew down their idolatrous temples and altars. Can we wonder that they rose up in arms against the word ? Their craft was in danger ; for the preaching of the Gospel turned the world up- side down, Acts xvii. 6. 4. Human learning tvas opposed to the tvord of God. The Gi'eeks and Romans excelled in learning ; but that learning produced bad efltjcts. They were self-confident, proud, and apt to boast. The gospel was plain, clear, and sim])le; and it ren- dered all their fine reasonings, and all their displays of oratory, completeh' useless. Hence they could not endure it. It ap- peared to them foolishness, and unworthy to be received by philosophers, who imagined they knew more than either the Jewish proj)hets or Christ and his apostles. 5. The devil opposed the gospel by his influence and atjen- cy on the hearts of men. Thousands, who were ignorant of his devices, were led by him into error and sin. He stiiTed up all Jiis servants, whether Jews or Gentiles, to oppose the word. We have an instance of this kind in Elymas, whom Paul called a child of the devil, because he perverted the right ways of the 142 Lord, under the influence and agency of that wicked spirit. Acts xiii. 8—10. 6. In spreading the word, the apostles had to endure many grievous ajflictions both from wicked men and evil spirits. They were treated with scorn and contempt ; they suflfered bonds and imprisonment, hunger and nakedness, hardships and deaths, 1 Cor. iv. 11 — 13; 2 Cor. iv. 8 — 11. But they were strengthened and supported by the Lord; and their labours were crowned with success. 11. Opposition did not prevent the kapid success OF THE gospel; FOR THE WORD GREW AND WAS MULTI- PLIED. 1. The word isjithj compared to good seed. Our Lord used this figure in his parable of the sower, where he says, " The seed is the word of God," Luke viii. 11. And the apostle Paul says, in reference to a ])reached gospel, " We have sown unto you spiritual things," 1 Cor. ix. 11. 2. This seed 7vas sown by the apostles in prepared hearts ; and it cannot bring fortli good fruit unless the heart be pre- pared. When men re])ent, and seek the Lord, the fallow ground of their hearts is broken up, Hos. x. 12. The sinner is then convinced of sin ; mourns under a sense of sin ; and inquires, " What must I do to be saved ?" Acts xvi. 30. 3. When the word sinks into the heart, and takes deep root, it produces holy tempers and holy actions ; and when we abound in these, the word grows in us, and our prayers go up to God with acceptance. " If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you," John xv. 7. Then we see the grace of God in its wondrous effects. How it grows we know not ; but we have suflicient proof of its growth, when we see the blade, the ear, and then the full corn in the ear, Mark iv. 28. 4. The word is multiplied ivhen many are converted to God by the instrumentality of converts. One grain may pro- duce fifty, and another a hundred. In those days one convert was frequently the honoured instrument of bringing many to Christ, so that the word sjn'ead in all directions Every mem- ber of the church felt it his duty to do what he could for his Lord and master; and, when this is the case, the word multi- plies, by the blessing of God, Acts viii. 4. 143 II. But what were the principal causes of the KXTKNSIVK PROMULGATION OF THE GOSPEL IN THE AU E OF THE APt)STLES ? 1. The extraordinary gifts of the Spirit, conferred on the apostles, and on many in the church, promoted the success of the gospel. They spake with tongues, and wrought mira- cles; II ])lain proof that God was with theiii, and that lie was the Author ol' tliat religion which they taught and enforced, Acts vi. 7, 8. 2. Another cause of the raj)id spread of the gospel in those days was the burning zeal of the apostles and the primitive Christians. They were always zealously aHected in a good cause. Gal. iv. 18. Under the influence of this principle, they were diligent in the use of means ; they were courageous ; and did all things heartily, as to the Lord, Col. iii. 23. 3. Divine power attended the word. This was absolutely necessary ; for without that power nothing could have been accomplished, 1 Cor. ii. 4. Paul planted, and Apollos watered ; but God gave the increase, 1 Cor. iii. 6 ; 1 Thess. i. 5. And, when the word was clothed with divine power, it was " sharper than any two-edged sword," Heb. iv. 12. 4. The holy tempers and the holy conduct of the apostles, and of the first believers, produced poiverful effects on the hearts of the people. They were patient in sufferings; meek under provocations ; and ever ready to forgive injuries. They were diligent in business; just in their dealings; and faithful to their ]iromises. And when men saw their " good works, they glorified God," JMatt. v. 16. 5. The tinity of the church gave success to the ivord. They were closely united in affection, and all aimed at the same things, namely the glory of God, and the salvation of men. Their love to one another was proverbial. When the world saw this, and considered it as a fruit of Christianity, many be- lieved, and turned from dumb idols to the living God, 1 Thess i. 9. 6. Persecution promoted the cause of Christ, and gave success to the word. It discovered the vileness of the persecu- tors, and the real worth of the persecuted. The one was ab- hoiTcd, and the other admired. Hence the word of those holy 144 and injured persons took effect; and it was frequently said, ' The blood of the martyrs is the seed of the church.' 7. Judgments poured out on wicked men, and on persecu- tors, gave success to the gospel. When Ananias and Sapphira were stnick dead, " Great fear came upon all the church, and as many as heard these things," &c. Acts v. 1 1. When Herod died by the visitation of God, the word grew and was multiplied ; and when Elymas was struck blind, Sergius Paulus believed the word. Acts xiii. 12. 8. The united prayers of the church gave success to the word. All were crying out day and night, " Thy kingdom come." All prayed for the prosperity of the word, 2 Thess. iii. 1 . And much prayer must be offered up in one day, if we would see a revival of religion and a rapid spread of Christi- anity, Eph. vi. 18. Inferences. 1. How widely different was the jjropagation of Christianity from that of Ma'homedism ! The one was by the force of truth, and holy example ; but the other was by the sword, and acts of violence ! 2. The effects of primitive times have reached us in these last days. We have the truth which was then taught : we have Christian ordinances and Christian ministers. Miracles have ceastd ; but grace still abounds, i Tim. i. 14. 3. We lay no claim to apostolic gifts ; but God has opened a wide door, in our day, for the spread of his gospel. Let us imitate the piety and zeal of the first Christians ; and may we live to see the blessed days of the Son of man ! Amen. Sigma. 145 XXXVII. SIN THE CAUSE OF MAN'S LOSS OF GLORY. Rom. iii. 23. " For all have sinned, anU come short of the glory of God." " Foil all h;ive sinned!" Who can believe this doctrine? None who disbelieve the Bible. None who believe that there is any dignity naturally belonging to human nature. But those who take their ideas ot' human nature from an observation of facts can believe it ; and particularly those who receive the tes- timony of the sacred Scri])tures on this subject. To no other conclusion can this evidence lead us. — The text contains two propositions which are to be established. I. That all men have sinned, and, II. That none can attain to the glory of God on THE ground of THE FIRST COVENANT. I. It IS ASSERTED THAT ALL HAVE SINNED. The existence of .sin necessarily supposes the existence of law, as sin is the transgression of it ; for, whore there is no law, there can be no transgression. And, as all have sinned, all nmst be under law. All have not the written law. But all show the work of the law to be written in their hearts, in that they are subject to the ap- proval or disap])roval of their own minds continually. See Rom. ii. 14, 15. And the law under which all are must be good and equitable, or their thoughts could not justly cither accuse or excuse one another. Now, against this good and equitable law, the text affirms that all have sinned. We know that there are persons, and professors of religion too, who deny our right to apply this scripture thus extensively ; affirming it to mean no- thhig more than that many, very many adult persons have sinned, &c. More than this (say they) the passage cannot mean. But with all deference to the opinions of these persons, we contend that this is completely to beg the question in dispute. And we nm>t .say that, if the passage cannot have another sense, it can have none; for this construction it will not bear, seeing it affirms the jienal consequences of sin to have passed on all. VOL. IV. , H 146 Now unless those who give this meaning to the passage will, in consistency with themselves, affinn that the death which is here said to have passed on all men has only passed on many, very many of the adult part of mankind, but not on all of these, and not on any infants (which we think they will not do) ; we say that, unless they take this standing, their construction of the passage must necessarily fail ; for the apostle assigns the uni- versal prevalence of sin as a reason for the universality of the punishment. Should any press us on this subject, by asking in what the sin of infants consists, we reply, in the nonconformity of their nature to the requisitions of the divine law, which they evince in their early and strong tendency to alienation from God, and to an imitation of evil rather than good examples. That all, infants not excepted, are sinful in their nature, is evi- dent from hence, that all must undergo a change before they can enter the kingdom of God, John iii. 7. And that all adults have sinned, (we mean all who have a sufficiency of understand- ing to render them accountable to God) we appeal to the reproofs which the consciences of all such persons are daily admi- nistering. And what, in our opinion, puts the matter beyond all dispute is, that if there are any to be found who never did sin, these cannot be accepted with God through the mediation of Christ (the only ground of acceptance with God, which is either acknowledged or so much as named in the gospel), but must be accepted with him on the ground of their own inno- cence ; a mode of acceptance that is not only altogether dif- ferent from, but totally in-econcileable with that by which the gospel of Christ is designated. These remarks are confiniied by various passages of Holy Writ, see Rom. iii. 10 — 18; com- pared with Ps. V. 9, X. 4 — 7, xxxvi. 1, cxl. 3, and Isa. lix. 7, 8. Seeing then that all who have a sufficiency of understanding to render them accountable to God, stand reproved by their own minds, as breakers of law ; and since those whose understandings are not sufficiently opened or matured to minister any such reproof, evince, nevertheless, their want of that innocence which is de- manded by law, and much moral pravity that is forbidden by it; hence it is that all must fail of the glory of God on the footing of the first covenant. But this will be still more evident as we proceed in the establishment of our proposition, which affirms that. 147 II. None can attain to the glory of Gon on the r.KouND OF thf first covenant; — " For all liavo simiecl, and (therefore all) come short of the glory of God." 1. Some have refeiTcd this to a visible 5;"iory, with which they suppose that the body of man ()ri^ilutlly was covered or clothed. According to these, therefore, the passage means that, as all have sinned, they have come short of this glorious cover- ing. Of this opinion were Mr. Mede, Lord Banington, and Mr. Fleming. To such an interpretation of the jjassage we have this objection, that it ajjpears to us extremely fancilul and far-fetched. 2. Others understand by the glory of God his glorious image, moral and political. And nothing can be more evident than that man by sin has come short of this blessed image. But, 3. Others by the glory of God understand the fruition of his presence in heaven. Of this glory they suppose the sinner to fall short through the loss of his meetuess for, and so of his title to it; <;ertain it is that both are lost. His meetness for it lost, unless the demands of the law can ever be softened down to the pravity and corrupt inclinations of the disobedient, which is im- possible. And this title is also lost, unless the lawof(iod, at the time that it inflexibly demands obedien-e for the future, can relinquish its claims on the sinner's life on account of his dis- obedience in time past, which is a thing equally impossible with the fonner. If then the law cannot cease to demand obedience, and to curse the want of it; and if it is not in its iiaiure to afford any relief to those who are coiTupt and guilty, but the conti'ary ; and, in a word, if the gnilty and depraved .o'e inca])a- ble of enjoying God or dAvelling v.ith him, tlien it !-■ evident that by law hoj)e is cut off from everv soul, in th.u all have sinned; " For vshatsoever the law saith, it saith to tliose that are under the law ; that every mouth may be stopped, and the whole woild become guilty before G(;d ;" or rather be led t • dis- cern, confess, and deplore its sin before Cou. To conclude, 1. Since our guilt is established, how useless must it be to deny it ! 2. Since we stand exposed to condenmation and wrath, as sinners against God's good and e([uitable law, what niutlness H 2 148 will it be, either negligently or hardily, to make light of our con- dition ! 3. And since the law can furnish no relief, and shuts us np to the faith of Christ, how foolish will it be to continue looking to the law for help, or to deny our application to Christ ! Iota. XXXVTII. THE LAW OF WORKS NOT MADE VOID, BUT ESTABLISHED THROUGH THE FAITH OF THE GOSPEL. " Do we then make void the law through faith ? God forbid : yea, we esta- blish the law." The apostle Paul was aware that some persons would abuse the doctrine of grace he had been delivering, or justification by faith without the deeds or works of the law, in asserting that it vacated and nullified the law, dissolved the obligation men are under from it to righteous obedience, and of course tended to licen- tiousness. This pernicious inference he guards against in the text, where he shows that his doctrine was so far from abrogating the law, that it established it. We shall endeavour to show, I. What that law is which the apostle here says is ESTABLISHED BY THE GOSPEL. 1. The law has various acceptations in the holy Scriptures. Sometimes by the tenn we are to understand the whole word of God, Psalms i. xix. cxix. It is used to signify only the Pen- tateuch, or five books of Moses, Luke xxiv. 44 ; and again for all the books of the Old Testament, John x. 34. It is used to express the Jewish or Mosaic dispensation, in opposition to the Christian or New Testament economy : " The law was given by Moses, but gi'ace and truth came by Jesus Christ," 149 John i. 17. In this sense it is often used in tlie Epistle to the Hehrews. 2. But ill the text the term is taken in a strict and re- strained sense for the moral law, of which the ten command- ments are a summary. This some call the law of innocence, because it was inscribed on the heart of Adam at his creation. It is commonly called the moral law, because it is the rule of our behaviour towards God and our fellow-creatures, as well as of self-government. It was written by the finger of God on two tables of stone, and delivered to Moses when in the mount Sinai. This is the law which the apostle here asserts to be established by the gospel. II. What the apostle means by the gospel "which ESTABLISHES THE LAW. There are two remarkable accepta- tions of the gospel, both of which we should understand. 1. It sometimes means the doctrine of Christ and his apos- tles, which indeed is a mixture of law and gospel. In this view, the gospel takes in the whole compass of the Christian re- ligion, considered in its reference to Christ. The law and the gospel are interwoven one with another, both in the Old Tes- tament and the New. As Moses wrote of Christ, and so pub- lished the gospel, though he chiefly delivered the law to the .1 ews ; so Christ and his apostles did preach and urge the law, though it was their principal work to preach the gospel. This is the general acceptation of the word. 2. The f/ospel, in the strict and proper acceptation of it, is the doctrine of our redemption through Christ. It consists of free promises of gi-ace and glory through Christ, of justification through faith in his blood, of sanctification by the operation of his S])irit, and of eternal life as the gift of God through him. The doctrine that relates to the person and mediation of the Sou of God as our Redeemer and Saviour, to the counsel of the divine will in him, and to the whole method of infinite wisdom and boundless gi'ace in the salvation of sinners by him, is properly the gospel, which establishes and confirms the law. III. Evince the truth of the observation, that the LAW IS established BY THE GOSPEL. This will appear if we consider, I. That the gospel assures us Christ has fulfilled the law 150 as a surety. He was made under the law for this end, or pur- pose, that he might redeem them that were under the law, Gal. iv. 4, 5. And, being made under the law, he fulfilled it. He says, " Think not that I am come to destroy the law ; I am not come to destroy, hut to fulfil " Matt. v. 17, And the apos- tle says of Christ, that " He is the end of the law for righteous- ness to every one that believeth," Rom. x. 4. He was the per- fective end of the moral lavv. He fulfilled the law to perfection by his active and passive obedience. By his active obedience, he yielded a ])erfect obedience to the preceptive part of the law. The law required a perfect confonnity of heart and life to all its coinmands. Such Avas Christ's active obedience ; it had a perfection of parts and degrees, Heb. vii. 27. He also ful- filled the law by his passive obedience, bearing the penalty the law threatened on the transgi'ession of it. He suffered the punishment due to us for our sins. " Who his own self bare our sins in his own body (in the tree," 1 Pet. ii. 24. " The Lord laid on him the iniquity of us all. He was wounded for our transgressions, he was bruised for our iniquities ; the chas- tisement of our peace was upon him," Isa. liii. 5, 6. This was a full compensation for our breach of the law of God. All this he did as our surety and Saviour; he did it for us; "he died that we might live :" he " once suffered for sins, the just for the unjust, that he might bring us to God," I Pet. iii. 18. By his own voluntary engagement, he came under the obligation of the moral law, in his state of humiliation fftid suffering. Gal. iii. 13 ; 2 Cor. v. 21. And, by thus fulfilling the law, he mag- nified and made it honourable. All this the gospel declares, and therefore by it the law is established. 2. That it is by the law a sinner is convinced of his need of Christ as a Saviour. It is by means of the law that the Holy Spirit convhices a sinner of the evil and desert of sin, and of his need of jJardon and acceptance with God. There can be no conviction of this sort produced without a law or rule forbidding the commission of sin, and requiring exact obedience. Indeed the Spirit is the efficient cause of this conviction; " When he is come he will rejirove the world of sin," John xvi. 8. The Greek word zkiy^^, here translated reprove, in this place signifies that the Spirit by uncontrollable argument, or undeniable evidence, will so convince as to silence the ad- 151 versaries, lliat they can make no objection, but fully acknow- ledge the truth of the conviction. But the law is the means or instrument by which the Spirit produces this necessary effect. " By the law is the knowledge of sin," Rom. iii. 20. Paul is an instance of this ; he says, " I had not known sin but by the law," Rom. vii. 7. The law in the hand of the Spirit con- vinced him of sin, and of his need of a justifying righteous- ness. This he acknowledges, " I was alive without the law ;" that is, without the right knowledge of its nature and pro- j)erties ; " but, when the commandment came, sin revived, aTid I died," Rom. vii. 9. The apostle, before his conversion, trusted to his own righteousness, imaginhig it would justify him before God, till he was convinced, bv the law, in the hand of the Spirit, of the imperfection and uselessness of it to that purpose. Then he died — savv himself under a sentence of condemnation for having broken the law, and learned the impossibility of reversing the doom by any righteousness of his own. This he testifies, " Through the law I am dead to the law," Gal. ii. 19, — dead as to all expectation or hope of justification, holiness, and eternal life by it. This con- viction led him to renounce all confidence in his own righ- teousness, and ardently desire to be found in Christ. Phil, iii. 8, 9. 3. That the gospel assures us, when Christ has delivered us from the law, as a covenant of works, he continues ns under it as a rule of righteousness or obedience. Viewing the law as a covenant of works, it has a sanction of reward and punishment annexed to it, promising eternal life to perfect obedience, and obliging to punishment by threatening death to even the least degree of disobedience. Considered as a rule of righteousness, it was given by God, the sovereign of the universe, whereby rational creatures are bound \jo regulate, guide, and govern all their actions. Now Christ having ful- filled the law by his active and passive obedience, as we have observed, has delivered mankind from it as a covenant of works ; meiitoriously, by his obedience in his state of hunn'- liation ; and all who believe in him, actually in the day of their conversion. Gal. iii. 13. Hence, says the apostle, " Ye are not under the law," considered as a covenant of works, " but under gi'ace," Rom. vi. 14. Ye aie not under the con- / 152 demning power of the law, not under the curse, rigour, and bondage of it. " There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit," Rom. viii. 1. But all true believers Christ continues under the law as a rule of obedience. He has by his doctrine strongly urged obedience to its precepts, Matt, v.; highly obliged them to it by his death. Tit. ii. 14 ; and at the time of their regeneration created them to good works, Eph. ii. 10. He then writes his law in their hearts, inclines their hearts to his testimonies, puts his Spirit within them, &c. And thus the law, as a rule of righteousness, is esta- blished by the gospel. 4. That the gospel promises grace to enable us to obey the law. " Our sufficiency is of God," 2 Cor. iii. 5; " My grace is sufficient for thee, for my strength is made perfect in weak- ness," 2 Cor. xii. 9 ; "As th}^ days, so shall thy strength be," Deut. xxxiii. 25. In short, the Spirit of might and power is promised to help our infirmities, Rom. viii. 26. We may be strengthened with might by the Spirit in the inner man, Eph. iii. 16. Improvement. All the improvement intended shall be in two inferences. 1. We see hence that the gospel, or doctrine of grace, is no enemy to holiness ; no, it is the greatest promoter of it, see Tit. ii. 11,12; 2 Cor. v. 17. 2. Since the law as a rule of righteousness is established by the gospel, let as take care to prove our own deliverance by Christ from the law as a covenant, by the holiness of our hearts and lives. It is the property of true believers in Christ, who have an experimental knowledge of the grace of the gospel, to delight in the law of God after the inner man, Rom. vii. 22. Let us have respect to all his righteous precepts, and refer all our actions to his glory. Holiness is our likeness to God, consequently our greatest excellency, and qualifies us for the everlasting- enjoyment of him in the heavenly world. Matt. v. 8; Heb. xii. 14. Theta. 153 XXXIX. THE DIVINE LIFE OF CHRISTIAN BELIEVERS. Rom. vi. 4. " We also should walk in newness of life." True believers in Christ are said to be crucified, dead, buried, Huickeiiod, and risen with him : denoting their being made j)artakers, as liis members, of the benefits arising from his suf- ferings and exaUatioii, as really as if they had passed through tlie sfune affecting scene, and were now actually glorified with liiin. This communion with Christ, and conformity to him in his death and resurrection, is professionallv exhibited in the sacrament of baptism, and is what that ordinance obliges them to regard. The expression in the text, " even so," refers to Christ's resuiTection : as he arose from the dead to die no more, and to live a heavenly life for ever ; even so we should rise from sin, no more to return to it, and walk before God in ; but, time being allowed the defeated to rally and recruit, things soon fell into their former state again. Of this, history furnishes nu- merous instances. One may be taken from the memorable defeat of the Romans, at Cann?e, by Hannibal, when, 'another blow had broke the Fates' decree, and earth had wanted her fourth monarchy.' Yet even from this the vancpiished were pennitted to recover ; and the conqueror was ultimately obliged to quit Italy. But, if Csesar thought assiduous perseverance of so much consequence, well may he think so who has to ' U'ain to glorious war the sacramentaJ host of God's elect.' To this purpose the language of Paul, Phil. iii. 12 — 16 ; Eph. vi. 10—18; and that of Peter, 1 Pet. v. 8, 9 ; 2 Pet. i. 12, 13. In the preceding context, the apostle speaks of different classes of characters, who make very different uses of the grace of God ; and, in reference to this, he says, in our text, " Where- fore the rather, brethren, give diligence," ike. I. The valuable object proposed; — '-'To make your calling and election sure." The word " calling," as used in this and various passages of the New Testament, means either the act of inviting to the privileges of Christianity, or that state of religious enjoyment and privilege to which we are " bidden.' See the parable, jNIatt. xxii. 2 — 14, comi)ared with Luke xiii. 24. Sometimes we are directly remhuled of the author of this calling, Eph. i. 17, 18; Phil. iii. 14. At others, of the na- ture and dignity of it, as a high luid holy calling, Phil. iii. 14 ; 2 Tin), i. 9 : — or of its object ; to prepare us for, and attract us to heaven, Heb. iii. 1. Agreeably to which the apostle tells us, in the connection of our text, that we are called " to glory and virtue," ver. 3 ; to virtuous glory here and hereafter. It has been thought that this passage may be illustrated by the method in which the Romans recruited their annies. On those occasions, all who were eligible to serve were called to attend a ])ublic review. And from among these were chosen or elected the number of soldiers wanted. It is easy to perceive how a person might, by framing excuses on the one hand, or by ])utting himself hi the best condition on the other, procure his rejection 186 or election. Accordingly, Peter charges us to make our elec- tion as well as our calling sure. Election means the choosing of a person to fill a certain office, to execute certain trusts, or to enjoy certain privileges: — as Jeremiah to the prophetic, and Paul to the apostolic office ; and the Jews formerly, and now the Gentiles, to j^eculiai' religious advantages. And concerning it, as well as our Christian calling, we may observe, 1. It is of free unmerited favour, 1 Thess. i. 4; Titus iii. 4—7 ; 1 Pet. i. 2—4. And yet, 2. The freeness and abundance of grace do not supersede our endeavours, ver. 8 — '10. Therefore, in order to secure what God has graciously put into our power, we should con- sider, II. The means recommended ; — " Wherefore, give dili- gence," 1. In application for grace. If we consider the christian life as a course of " labour," or a rimning, or wrestling, oi" " warfare," it will appear that our strength had need to be often renewed. " The Lord knoweth how to deliver the godly," chap. ii. 9; and worketh in us "to will and to do." Yet " he giveth more grace " in answer to prayer. Therefore " wait upon him," Ps. Ixii. 5 — 8. In all the means of grace be punctual, earnest, expecting. The experience of those who stand, and of those who have fallen, recommend this, " Give diligence." 2. In application of grace. Comment on ver. 5 — 7. " Giving all diligence, add to your faith, virtue," &c. Add one gi'ace to another ; and abound in every grace, ver. 8. Mark the utility of this ; " ye shall be neither ban-en nor unfruitful " in that which is above all things valuable, Phil. iii. 8. See this farther illustrated in the parable of the talents. Matt. xxv. 19 — 29. " To him that (practically) hath shall be given." If we would " grow in grace," we must exercise grace. Mark also the necessity of this, ver. 9. " He that lacketh these things" becomes the dupe of his own indolence and self indulgence. Thrqugh a neglect of duty, in seeking and using grace, Eli lost the priesthood, 1 Sam. ii. 30 ; and Saul the kingdom of Israel, 1 Sam. xv. 23. And in a similar manner the Israelites also forfeited their election ; and so the Gentiles, elected in their room, are in danger of forfeiting theirs, Rom. xi. 17 — 22. The use of these things, " written for our admonition," we may see 187 in Paul's address to the Coiinthiaiis, 1 Cor. x. 1 — 12. With this pressing and personal exhortation, let us tiini again to our text : aud consider, III. The motives em ployed ; — "For if ye do these things," ike. To ])roniote a patient continuance in well-doing, the a])ostle here proposes, 1. Their preservation from evil; — "Ye shall never fall:" — never fall into utter, endless niin. This argument is em- ployed with the Hebrews, chap. x. 24 — 39. And against this we are cautioned, not only in this epistle, chap. ii. 18 — 22 ; but also Mark ix. 50 ; Luke xiv. 34 ; John xv. 5, 6. But, if there were no danger on this ground, it were an imporUint matter to prevent a fall into ciTor and sin ; and into the dark- ness and misery of a bewildered state. How many, 1st, Ne- glect to add virtue to knowledge, &c. : and hence, — 2ndly, Lose the comfortable witness of their adoption : and are there- fore, — 3dly, " Blind " (winking or weak sighted), 'not able to look truth in the liice.' (See A. Clarke, in he.) Whence fol- lows, 4thly, Doubtfulness, forgetfulness, and perhaps denial of their behig " purged from their old sins : " if not, also, a denial of " the Lord that bought them." A dreary state of destitution. 2. Their entrance into heavenly bliss ; — " For so an en- trance shall be administered," &c. Whether there is here an allusion to the entry of conquerors, in triumph, hito a city, on their return from a successful campaign ; or whether the ajiostle considers the Christian as ' contending for his native heaven,' against o])]iosing foes, who would prevent his approach to it, but whom he overcomes; in either case, — 1st, An entrance is gained ; an entrance to safety, rest, and home. — 2ndly, " An entrance shall be ministered " by ministering spirits ( Heb. i. 14), who shall say, "Lift up your heads ye gates, that the righteous nation," &c. Isa. xxvi. 2. — It shall, 3dly, be " mi- nistered abundantly : " without opposition, difficulty, or re- luctance ; and with numerous attendants and spectators. — And, 4thly, It is an entrance into " the kingdom of our Lord and Saviour," who has juirchased it, and will welcome us to it, &c. : — and of the jileasures, of which the purity suits the holy na- ture of the renewed soul ; and the plenitude and peqietuity its still expanding and everlasting desires. In which we shall 188 have the Saviour's presence. Rev. vii. 17 ; " fuhiess of joy and pleasures for evermore." If men give dihgence to secure their election to ])laces of temporal emolument or honour, much more should we, when so much depends, Isa. li. 11. Zeta. XLVIII. THE SAVING KNOWLEDGE OF CHRIST EVINCED BY A PRACTICAL ATTENTION TO HIS COMMANDMENTS. 1 John ii. 3. " Atid hereby we do know that we know him, if we keep his commandments." The design of the apostle John in this epistle is to excite Christians to the study of holiness towards God, and usefulness towards men, especially their brethren in the faith ; and, in order to this, to get and cultivate the noble principles of love to the fonner and charity towards the latter ; these being not only ornamental of the Christian profession, but admirably adapted to promote the salvation of the soul. In the text, the apostle introduces one of the surest proofs that Christians can give of their having the knowledge of Chi-ist, both as their propitiation and advocate : " hereby we do know that we know him," know our interest in his sacrifice and intercession, " if we keep his commandments," if we sincerely regard and faithfully conduct ourselves by the discoveries of his will. Observe — obedience to the commands of Christ is the most certain evidence of professing Christians possessing the saving knowledge of him. In discussing this subject, we shall, I. Give a brief account of the nature of the SAVING knowledge OF ChRIST. 1. It is not a mere speculative knowledge. The external revelation of Christ, contained in the holy Scriptures, furnishes 189 us with a true and faithful account ; but the nieiv cxeici.se of the understanding on those doctrines which embrace tlie system of redemption and salvation, falls short of this knowledge. The evil spirit could say, " Jesus I know." The devils know Christ speculatively ; they believe the record God has given of him, and tremble, James ii. 19. Many of the members of the visible church, who neither sincerely love nor practically obey Christ, have, however, a lai'ge stock of the doctrinal knowledge of him. While we cannot but speak highly of this cultivation of the human mind, yet it is much to be lamented that any persons should confine themselves to it, and never launch forth into the deeps of ex])erimental religion. 2. The saving knowledge of Christ is a real, internal, spi- ritual revelation or manifestation of him to the soul, by the Spirit of God in the day of conversion. The apostle Paul as- serts that, at his conversion, Christ was levealed in him, Gal. i. 16. It is the work of the Spirit to reveal Christ in the human soul. He takes of the things of Christ, and shows them to be- lievers, John xvi. 14. Spiritual illumination in the knowledge of Christ is the unction which they have received from the Holy Spirit, 1 John ii. 20. Both the knowledge of Christ received at the first manifestation of him to the soul, and all the increased degrees of it afterwards, are iroin the Spirit. Hence the apostle designates him " The Spirit of wisdom and revela- tion ;" and prays for a larger measure of his illuminating in- fluence to the Christians at Ephesus, Eph. i. 17. 3. The spiritual knowledge of Christ is the best and mo.st excellent that can come within the reach of man. The a])Ostle Paul, whose active mind had, at Tarsus, been initiated into the stores of Grecian and Roman learning, and in Jeru.salem, at the feet of the renowned Gamaliel, into Jewish literature and theology, has given us his own views on this ennobling subject, in these words.. — " Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord ; for whom I have suffered the loss of all things, and do count them but dung that 1 may win Christ," I'hil. iii. 8. This knowledge, we see, he thought so excellent as to reckon all things b\it loss for the sake of it. It is the privilege and de- light of the highest classes of creatures, the most matured Chris- tians on earth, and the glorified sainst and angels in heaven. 190 No other knowledge, of letters, science, arts, can make us happy without this, and notliing can render those miserable who have it. 4, The saving knowledge of Christ which believers have on earth is gi'eatly inferior as to degree., and different as to the manner of knowing, from what they will have in heaven. Here they know him but imperfectly ; there their knowledge of him will be perfect — not fully comprehensive and adequate, but as much as their finite minds can receive. " For we know in part, and we prophesy in part. But, when that which is per- fect is come, then that which is in part shall be done away," 1 Cor. xiii. 9, 10. On earth their knowledge of Christ is mediate ; in heaven it will be immediate. " For now we see through a glass darkly, but then face to face ; now I know in part, but then I shall know even as also I am known," ver. 12. Here they see Christ by faith ; " We walk by faith," says the apostle, 2 Cor. v. 7 : hereafter they will see him, in his human nature, with the eyes of the body ; "In my flesh shall I see God my Redeemer," Job xix. 25, 26. 5. The spiritual saving knowledge of Christ produces dis- tinguishing effects — eifects which distinguish it from all other knowledge. It humbles those who have it. The speculative knowledge of Christ and divine things puffs up the mind with pride and conceit, 1 Cor. viii. 1 — swells it with vanity ; but the saving knowledge of Christ hmnbles the soul in self-abasement. When the prophet saw the glory of Christ, he was deeply im- pressed with a sense of his own meanness and baseness. " Woe is me, for I am undone ; because I am a man of mrclean lips : for mine eyes have seen the King, the Lord of hosts," Isa. vi. 5. Sound divines call this the glory of Christ, which the pro- phet saw, because the evangelist tells us so. "These things said Esaias, when he saw his glory and spake of him," John xii. 41. A spiritual sight of Christ discovers so much glory in him, and is connected with a view of such vileness in the be- holder, as causes him to exalt his Saviour, and to abhor himself. Job xlii. 6. Such as savingly knew Christ, put their trust in him ; " I know whom I have trusted" (margin), 2 Tim. i. 12. They see so much merit and grace in him, as engage their en- tire dependence on him, for every thing necessary to their com- plete blessedness. They love him sincerely ; it is impossible 191 that those who possess this knowledge of Christ shmikl not love him ; when the whole lUiderstiUKling is opened, the heart bums with a sacred flame. This knowledge is transforming ; it changes believers into his likeness (2 Cor. iii. 18) in holiness, meekness, patience, love, and every other imitable perfection. II. Show what sort of obkdience to the commands OF Christ is the undoubted evidence of the spiri- tual SAVING knowledge OF HIM. 1. It is hearty, springing from love to Christ, as the govern- ing principle of it. The most exact confonnity hi life to his injunctions, without the operation of this divine princi])le, is of no value with him. External comjiliances, however punctual and plausible, that have not love to Christ for their invigorating cause, are a specious edifice built on the sand, see 1 Cor. xiii. 1 — 3. He can acce])t of no services that do not originate in ailection to him. The apostle uses strong language on this point, " If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha," 1 Cor. xvi. 22. 2. It is voluntary. David expresses this with regai'd to his own case: " I have chosen thy prece])ts," Psalm cxix. 173 — that is, chosen them for my rule, and obedience to them is my delightful employment. They who love Christ, can, according to their measure, ado])t his own words, " My meat is to do the will of him that sent me, and to finish his work," John iv. 34. This obedience is free, in opposition to constraint ; Ibrce has made many hypocrites, but never any genuine Christians. It is prompt and ready, in opposition to a tardy duliiess. ' 'Tis love that makes our cheerful feet In swift obedience move,' says the excellent Dr. Watts, and it is a truth confinned and exemplified by the experience and practice of real Christians. 3. It is unirersal. All the commands of Christ are re- spected ; not only those of easy observance, but the most diffi- cult and distasteful to the cai'nal mind, because his authority runs through all, and his holiness shines in all of them. " Ye are my friends, if ve do whatsoever I command you," John xv. 14. "Then shall I not be ashamed," says David, "when I have respect unto all thy commandments," Psalm cxix. 6. It 192 is not indeed perfect in a legal sense, not a sinless obedience, but it is a conformity to the whole commanding will of Christ, that is sincerely attempted. Supreme love to him will bow to his authority ; and whatever may be his revealed will, when that is clearly ascertained, whether it be easy or difficult, will readily embrace it. 4. It is constant and persevering. While the principle of love to Christ exists in the heart, in its proper vigour, it is sure to operate in the life and conduct. The true servants of Christ obey him in holiness and righteousness all the days of their lives, according to the obligation arising from their redemption by him, Luke i. 74, 75. And his command to them is, " Be thou faithful unto death, and I will give thee a crown of life," Rev. ii. 10. It appears that the apostle reckoned he had done nothing, while any thing remained to be done. " Brethren, I count not nivself to have apprehended ; but this one thing I do, forgetting those things which are behind, and reaching forth inito those things which are before, I press toward the mark for the ])rize of the high calling of God in Christ Jesus," Phil. iii. 13, 14. This is the genuine language of constancy and perse- verance. This now is the obedience or keeping the commands of Christ which is the clear scriptural evidence of the saving knowledge of him. And what we have heard on this subject should engage us to study the knowledge of Christ ; this know- ledge is so necessary, so useful, and so excellent, that it should be the centre in which all the lines of our contemplation meet. Let us apply ourselves to God for it ; it is his gift ; " I will give them a heart to know me," Jer. xxiv. 7. " God, who com- manded the light to shine out of darkness, hath shined into our hearts, to give the light of the knowledge of the glory of God in the face of Christ Jesus," 2 Cor. iv. 6. Let such as savingly know Christ, bless God for it; as our Saviour did in behalf of those who were favoured with it, Luke x. 21. It is an invalu- able blessing, the evidence of a gracious state, and consequently of a title to heaven, the state of perfect light and knowledge. Let such aim at progress in the knowledge of Christ, 2 Pet. iii. 18 ; Hos. vi. 3. Theta. 193 XLIX. THE LIVING SAVIOUR. Rev. i. 18. " I am he that Uvcth, and wa.s dead ; and, behold, I am alive for ever- more. Amen." Our blessed Lord and Saviour here speaks to his favourite ser- vant and apostle John, t;i\iiig this admirable and magnificent description of himself. In the text there are three parts in the character Christ gives of himself; 1. " I am he that liveth." 2. " And was dead." 3. " And I am alive for evennore." Our attention to, consideration and admiration of, these truths re- lating to Christ, are required in the word behold. An amen is affixed in confirmation of these things he affirms of himself. All this is undoubtedly true ; he who is truth itself puts his amen to it, for the confirmation of our faith, and demands that we set our seal to it by believing it. We shall briefly open and apply, the several parts of the te.vt. I. The first part of our Lord's character we have IN THESE WORDS, — " I am he that Uveth ;" c ^wv —I am the living one. This refers to the divine natm'e, and imports several things. 1. His eternal necessary self-existence. Christ had an eter- nal existence, of which he speaks in lofty and magnificent terms, see Prov. viii. 22—31. The apostle says of him, " In the beginning was the Word, and the Word was with God, and the Word was God, " John i. 1. And in the fourth verse, " In him was life,' life possessed from eternity ; he had a co-eternal existence with the Father. It follows from this, that necessary existence belongs to him. His existence, considered as to his divine nature, is not arbitrary, like that of all creatures, but ne- cessary ; being eternal, his "existence cannot but be absolutely nece-ssary; and he is self-existent. "As the Father has li(e in himself, so hath he given to the Son to have life in himseli,' John v. 26. VOL. IV. K . ■ ia4 2. His immutahilUy ; — the unchangeableness of his being and life. From everlasting to everlasting he is invariably the same. This he asserts of himself with the strongest assevera- tion, " Verily, verily, I say vmto you, before Abraham was, I am," John viii. 58. Calmet's explanation of this passage is literally as follows : — ' I am from all eternity. I have existed before all ages. You consider in me only the person who speaks to yon, and who has appeared to you within a particular time. But besides this human nature, which ye think ye know, there is in me a divine and eternal nature. Both united subsist together in my person. Abraham knew how to distinguish them. He adored me as God, and desired me as his Saviour. He has seen me in my eternity, and he predicted my coming into the world.' 3. The most perfect and blessed life. As he is the living God, so he is the blessed God. God his Father is styled " the blessed God," 1 Tim. i. 1 1 ; and in like manner he is said to be " over all, God blessed for ever," Rom. ix. 5. He is pos- sessed of infinite blessedness in himself. This he had from all eternity, before the birth of time or the existence of any crea- ture, whether angelical or hmnan ; consequently it is in every sense his own, inseparable from his nature and being. Hence he is not only the author and giver of life ; but also the only source and fountain of pure, adequate, permanent happiness to angels and men. Life of every kind is his special gift Our natural life is from him, " In him was life ; and the life was the light of men," John i. 4. The spiritual hfe of believers is from him, " The Son quickeneth whom he will," John v. 21 ; and the increase of it is fi'om him. Of his fulness have all we re- ceived, and grace for grace," John i. 16. Eternal life is from him, " I give unto them eternal life," John x. 28. II. The next part of the character Christ here ASSUMES TO HIMSELF WE HAVE IN THESE WORDS, " And was dead." The former head, I am he that liveth, gives to this part the greater emphasis, and makes it appear the more strange. Hcnv remarkable that the self-living one ^vas dead ! This relates to his human nature, particularly to his body that was dead. His divine nature did not, could not die. He who never begun to live can never die. He is, as we have noticed, an eternal, necessary, self-existent Being, and therefore death 195 could not touch his Deity, which is immortal, and blessed for ever. God only has immortality essentially and eternally by nature, and not by gift or the will of another. But in the human nature, which he assumed into a personal union with his divine nature, he died. " The Prince of life was slain," Acts iii. 15. " The Lord of glory was crucified," 1 Cor. ii. 8. He expired on the cross, and gave up the ghost. A bar- barous soldier thmst his spear into his side after he was dead, whence issued blood and water, — water from the pericardium, the piercing of which is sudden death. Not only the Sacred Writings, but also the Roman history assures us of the certainty of his death. It was necessary that Christ should die in respect of the dinne appointment. " Him, being delivered by the determi- nate couusel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain," Acts ii. 23. See also Rom. iii. 25, viii. 32 ; in all which there is a special reference to the appointment of Christ's death. His death was necessary, that he might become a sacrifice for the sins of mankind. Death was the penalty of the transgi-ession of the law : "In the day thou eatest thereof, thou slialt surely die," Gen. ii. 1 7. Hence, says the apostle, " The wages of sin is death," Rom. vi. 23, and " without shedding of blood is no remission," Heb. ix. 22 ; without the shedding of the blood of Christ ; " For it is not possible that the blood of bulls and of goats should take away sin;" but Christ " ])ut away sin by the sacrifice of himself," Heb. ix. 26. If Christ had not died, the curse of the law had not been removed, nor the justice of God satisfied ; but he " has redeemed us from the curse of the law, being made a curse for us," Gal. iii. 13 ; and made peace by " the blood of his cross," Col. i. 20; glorified all the divine perfections, and secured the salvation of all that repent and believe. From the death of Christ we leani that all the great designs of God's govennnent, which were otherwise to be secured by our dying the second death, which is everlasting, are more effec- tiudly answered by his dying for us ; and thereby a sure foun- dation laid of our being released from the bands of eternal death, and of our restoration to eternal life. How safe and happy are all sincere believers, who have fled for refuge to Christ, and by faith laid hold on the hope set ^ k2 196 before them ! Heb. vi. 18. " There is now no condemnation to them which are in Christ Jesus," Rom. viii. 1. " Who is he that condemn eth ? It is Christ that died," ver. 34. "God set him forth to be a propitiation through faith in his blood," Rom. iii. 25 ; and he who has faith may plead the atonement, and rejoice in God through Jesus Christ, by whom he has re- ceived it, Rom. V. 11. Did Christ for our sakes humble himself to the death of the cross, that the sacrifice of his valuable life might become the ransom of ours ? How supremely should we love him, and how careful should we be to live to his glory I " He loved us, and gave himself for us, an offering and sacrifice to God," Eph. V. 2. And the love of Christ should constrain us to live to him who died for us, 2 Cor. v. 14. Let us remember that this was one end of Christ's dying. Tit. ii. 14. Was Christ dead ? then let believers in him prepare to die, and learn of him how to die. Death remains notwithstanding Christ's death ; but the sting of it is taken away by his death for them. " death, where is thy sting ?" I Cor. xv. 55. And let them die in that manner he did, — die in humility, meekness, in silence, and profound submission to the will of God, as to all the circumstances of dying — in a lively faith in God, believing prayer to him, and with ardent love to his people. So Christ died, and in this manner believers should die ; this manner of dying is according to the will of God, and glorifies him. III. The other part of the character our Lord and Saviour assumes to hi3Iself we have in these words, — " / am alive for evermore." 1 . This likewise relates to human nature ; he is alive for evermore in that nature in which he was dead. The man Christ Jesus, who died on the cross, is alive, and lives for ever- more. The Scriptures give us full assurance of this. " This same Jesus, whom ye crucified, hath God raised up, whereof we all are witnesses," Acts ii. 32. " He rose again the third day, according to the Scriptures," 1 Cor. xv. 4. Forty days after his resuiTection, he ascended into heaven. He was seen of the apostles forty days, aTid spake to them of the things per- taining to the kingdom of God, Acts i. 3, and then they saw him ascend, ver. 9. 197 2. Tho Scriptures assure us tliat he will die no more. " Christ, being raised I'rom the dead, dieth no more ; death hath no dominion over him," Rom. vi. 9. There can be no reason why he should coine to die a second time ; " lor by one odering," the apostle assures us, " he hath perfected for ever them that are sanctified," Hob. x. 14. He will indeed ajipcar a second time, but not to die, but with all the glorious tokens of life, to raise the dead, to judge and punish his enemies, and to glorify the redeemed, Heb. ix. 28 ; 2 Thess. i. 7 — 1 1. 3. The life he lives in heaven is a life of the highest glory and hapi)iness. See the account of the glory in which he ap- peared to his servant John, after his ascension, in the context, Rev. i 13 — 16. The apostle says, " For the suifering of death, he is crowned with glory and honour," Heb. ii. 9. " God also hath highly exalted him, and given him a name which is above every name," Phil. ii. 9. Christ has the honour to sit at his Father's right hand till all his enemies are made his footstool, Heb. i. 13. All the angels of God worship him. The adoring armies of the Redeemer cast their crowns before his thione. It is their joy and felicity to magnify the wonders of his death, to behold his glory, and to celebrate his praise. At the last day, be will be seen to deserve the chai-acter he gave himself in his conference with Martha, " I am the resuiTection and the life," John xi. 25. He who was dead is alive again for evennore. Then his ose of gi\ing our a])Ostle that information which he wished to obtain. '• And one of tlie elders answered, saying," &c. The multitude, thus described, undoubtedly includes the church of God in general, and not merely the martyrs, as some have supposed. And, as it is the church of God at large which is here represented, so it is also exhibited to us in its twofold state, as militant and triuinpliaiit. In this order let us therefore observe it. I. I\ ITS MILITANT STATE. By its militant state is meant its state in this world, while engaged in conflicts, and exposed to sufferings. Here observe, 1. What Christians do in this state; — " They wash tlieir robes," &c. This teaches us that mankind are polluted till they become interested in Christ. They are polluted by sinful jjropensities, or sinful deportment, and sinful habits, see Ps. xiv. 2, 3 ; Tit. i. 15. We further learn that the saints' purity is obtained through the blood of the Lamb. By the Lamb is meant Christ, the atoning Lamb of God, John i. 29 ; I Pet. i. 18, 19. His blood means all his mediatorial sufferings in our behalf, 1 Pet. iii. 18. " His blood cleanses us from all sin," 1 John i. 7. This it does by procuring pardon, bv which we are cleansed from the guilt of sin. Col. i. 14, and by pro- curing the Holy Spirit's influence, by which we are cleansed from the practice of sin. Tit. iii. 5, 6. Here we also leani that pious exertions are employed in the attainment of holiness — " They washed their robes." We also are called to wash ours, by the exercise of evangelical repentance, Isa. i. Ki, 17, by seeking pardon through the meiit and mediation of Clu'ist, Acts xxii. 16 ; I John i. 8, 9 ; and by seeking spotless purity through the influence of the Holy S])irit, 2 Cor. vii. 1 ; 2 Pet. iii. 14. But those who believe in Christ must suffer for bis sake ; hence observe, 2. Wliat Christians sujf'er in this state ; — Great tribulation. " They came," &c All the followers of Christ endure tribu- 200 lation, or distress arising from unpleasant occiuTences, John xvi. 33 ; — as providential chastisement, Heb. xii. 6 ; — preva- lence of sin around them, Ps. cxix. 158 ; Ezek. ix. 4 ; — griev- ous temptations from the powers of darkness, and inherent pro- pensities, I Pet i. 6 ; — and cruel persecutions ; in their cha- racters, their projDcrty, their persons, their liberty, and their lives, see Heb. xi. 35 — 37. Christians endure great tribu- lation ; so called, because various in its kinds, Ps. xxxiv. 19, — and heavy in its pressure, 2 Cor. v. 4. This leads us to ob- serve, 3. The scene of their labour and suffering ; — " from whence they came." This world — A scene benefited by them ; pre- served by their piety, Isa. i 9 ; Matt. v. 13 ; and enlightened by their influence. Matt. v. 14, 16. This accounts for their stay in it, 1 Pet. ii. 9, 12. — A scene unworthy of them, Heb. xi. 48. Because the world is too wicked to esteem them, 1 John iii. 1 ; — and too poor to reward them, Heb. xi. 16. This accounts for their removal from it ; for they come out of it. They come out of it securely, unhurt, though threatened, Isa. xliii. 2 : — successively ; j^erhaps John saw their number in- crease while surveying them, — and cheerfully, with glorious hope, Prov. xiv. 32. This brings us to consider the church, II. In its triumphant state as it is in heaven. In this state we see it, 1 . Gloriously attired, in white robes. They are arrayed in white robes. These indicate — Spotless purity ; without the least taint of sin, Eph. v. 25 — 27 ; Jude ver. 24 — Complete victory over every enemy, Isa. Iii. I ; Rom. viii. 37. This is also expressed by the palms in their hands, Eph. vi. 13. — These robes also indicate — Supreme felicity; or perfect hap- piness, without the least alloy of misery. White robes are expressive of joy, Eccl. ix. 7, 8 ; and their joy is unbounded in its degree, Isa. xxxv. 10. In this state we see the saints, 2. Gloriously employed ; — They serve God day and night in his holy temple." — They serve God : they are not insensible nor inactive. They serve him — By acts of grateful praise, for his redeeming grace, see ver. 9, 10; — By contemplation of his works ; his works of creation ; his works of providence ; and his tvorks of grace. These works engage their attention, are un- folded to their view, and excite their admiration, Rev. xv. 3. — And perhaps they serve God by labours of benevolence ; to- 201 wards their new associates in heaven, as here; and towards their fellow-servants on earlh, Rev. xxii. 9. — They serve God in his holy temple ; always enjoying his presence. Rev. xxi. 3. — They serve him day and night; without inteiTuption by inlinnity, compare Matt. xxvi. 41. As they are gloriously arrayed, and gloriously em{>loyed, so they are also. 3. Gloriouslj/ j)ritileged ; by exemptions, and enjoy meufs. — By exenij)tion from all evil. They shall be exempted from all inward distress; " God shall wipe away all tears from their eyes," Isa. xxv. 8 : — From all external calamities ; all fiery trials, Ps. Ixvi. 12 ; — all the scorching heat of persecution, .Job iii. 17; and all the fiery darts of the wicked, Isa. xxxv. 9. — " The sun shall not light u])on them, nor any heat," Heb. iv. 9. — They are exempted from all unsatisfied de- sires. " They shall hunger no more, neither shall they thirst any more." Every wish of their souls shall be crowned, Ps. cxlv. 19, and xvii. 15. Consequently, they shall be glo- riously ])rivileged also — By the enjoyment of all good; — " The lamb sliall feed them and lead them," &c. He shall feed them with the fruit of the tree of life. Rev. ii. 7, and xxii. 2. This intimates that the felicities of heaven are various; lor " The tree of life bears twelve kinds of fruits ;" and always new ; for " It bears fruit every month." " And he shall lead them to living fountains." This shows that their happiness is eternal ; for those fountains flow for ever, Ps, xvi. 1 1 , and xxxvi. 7 — 9. In conclusion observe, 1. Our text claims attention as it urges us to duty. This it does by showing us that ihe white robes here mentioned represent the saints' righteousness. Rev. xix. 8. — That the saints' righteousness is personal : not Christ's purity imj>uted ; for that never needed washing, and could not be washed by us, if it had. But their robes were washed, and washed by them- selves; which cannot be affirmed of the righteousness of Christ, without blasphemy — That this righteousness, though not that of Christ imputed, is yet derived from him ; through the merit of his blood, and by the agency of his Spirit, 1 Cor. vi. 11. — And that we are re([uired to seek it with unremitting diligence, Heb. xii. 14 ; Matt. v. 6. 2. Our text also claims attention, as it it encourages oxir hope. It encourages us to hope — For spotless purity to fit us for K 3 202 heaven. This they obtained: and this is also promised to us, Ezek. xxxvi. 25 — For the immediate enjoyment of heaven at death ; this conscious happiness we see is also enjoyed by a multitude. Rev. xiv. 13 — And for ample remuneration in heaven, by means of glorious employments and enjoyments, in glorioufe society ; where all are holy, happy, and sweetly harmonious, ver. 9,10; Heb. xii. 22—24. Alpha. LI. THE CLAIMS OF A PERISHING WORLD UPON CHRISTIAN ZEAL AND LIBERALITY, FOUNDED IN HUMAN FRATERNITY. Genesis iv. 9, 10. "And the Lord said unto Cain, Wliere is Abel thy brother? And he said, 1 know not : Am I my brother's keeper ? And he said. What hast thou done ? the voice of thy brother's blood crieth unto me from the ground." The early history of the world is written with remarkable brevity. The sacred historian frequently dispatches in a single paragraph, and sometimes in a single sentence, events which an ordinary historian would have spread over many pages, or per- haps have amplified into a large volume. He simply states facts. He never philosophizes, nor suspends his naiTative to make reflections and to deduce inferences, but steadily pursues his story, and leaves his readers to make their own reflections and to draw their own own inferences. He supplies various, and ample, and rich materials for thought; from which may be derived infonuation the most important, and instruction the most beneficial. The history of which our text forms a part, is one of deep interest : it exhibits one of the early, but full-gi'own and bitter fruits of the original transgression. Cain was the first-bom of fallen Adam; his brother Abel was the second. They both 203 worshipped God, but witli this dillbrence, Cain approached Hiui iis a sinless creature ; whilst Abel, feeling that he wjus not onlv a creature, but a sinner also, brought with him of the fnstlings of his llock and of the fat thereof. The oifering of Abel was graciously accej)ted, but that of Cain was rejected. This kindled his wrath and roused his indignation against Abel, and he slew him [read the text]. The examjde of Cain h;is, in all ages, been more or less copied, sometimes literally in acts of murder, and almost universally in a criminal inattention to the interests of others; especially is this true in spiritual things, and more especially in reference to the heathen world. This is a great evil, to assist in removing which I am going to shew, I. That the wholk human race are one family, and STAND IN RELATION OF BRETHREN TO EACH OTHER. To prOVe this, it is necessary only to remark two things : 1 . God has made us all of one blood. We all possess the same common nature ; hence, in whatever region we meet with man, we find him susceptible of the same imjjressions, capable of the same enjoyments, and liable to the same evils with our- selves. His body is exactly constructed like our own, and pos- sesses the same senses — Is sustained by the same process — Proceeds through the same stages — Is subject to the same dis- eases — And tenninates in the same dissolution. And, like us, his soul is both intellectual and sentient. It can perceive, — and reason, — and feel, — and resolve, — and remember. In every thing we are essentially the same. 2. We have all proceeded from the same pair. God might have given us a connnon nature without giving us a common origin ; but He has not done so, for we have all descended from Adiun and Eve. To this infidelity has raised many objections. These are chiefly founded in difference of colour, — difference ot configuration, — tmd remoteness of situation. That there is some difficulty in hannonizing these with the fact, that all have de- scended from one connnon ancestry, is readily conceded. But if every thing must be rejected which is attended with difl^icultv, we must sink into atheism and imiversal unbelief. Every thing in religion and philosophy must alike be renounced. The ob- jections are more specious than solid. Colour depends partly on diet, — partly on situation, — partly on habit, — but chiefly on <;limate. — Hence, persons living in the same latitudes, when the 204 localities of these latitudes resemble each other, will generally be found of the same complexion. As to configuration, we sometimes see great variety of this in the same families. The prominent and the retiring forehead ; the aquiline and the Grecian nose : the lon])roaching dissolution, and exclaim with holy confidence, " Though I walk through the valley of the shadow of deatli, I fear no evil ; for thou art with me ; thy rod and thy staff they comfort me." He delivers his ])eople from the fear and sting of death, and enables them to triumph over their last enemy, which shall certainly be destroyed, 1 Cor. XV. '55 — 57. Though the final exit of the righteous is not equally triumphant and glorious, it is always peaceful and safe, for they " die in the Lord, and rest from their labours," Ps. xxxvii. 37. 3. His presence gives them rest in the world to come. Their bodies shall rest in certain hope of a glorious resurrection to eienial life ; and their spirits shall enter into the joy of the Lord, 2 Cor. v. 8. His immediate presence will constitute 210 their perfect and everlasting rest, dignity, and blessedness," Ps. xvii. 15. There they will rest from every enemy, affliction, and ti'ouble ; for " in His presence there is fulness of joy, and plea- sures for evermore," Rev. vii. 14 — 17. From this subject we may leani, 1. The character of God's people. They are redeemed and saved by grace, and ai'e heirs of immortal bliss, Rom. viii. 17. 2. The encouragement of the saints. It is their ineffable consolation to know, that " the Lord of Hosts is with them, and the God of Jacob is their refuge." Deut. xxxiii. 29. Eta. LIII. ISRAEL ADMONISHED. Deut. iv. 9. " Only take heed to thyself, and keep thy soul dilig'ently, lest thou forget the thing:s which thine eyes have seen, and lest they depart from thy heart all the days of thy life ; but teach them to thy sons, and thy son's sons." It is an employment at once the most pious, prudent, and pro- fitable, to reflect on the many blessings with which a kind Providence has seen fit to favour us while we have been passing through this state of various trial. Among those blessings a well-disposed mind will readily acknowledge the quiet enjoy- ment of the Sabbath. Often have the poor of Christ's flock come, jaded with worldly labours and cares, to the house of God as to an asylum ; and have had their sorrows soothed by the recollection that " the Lord reigneth," by assurances of his love, and by prospects of a better country. To such persons it must always be consolatory to think of the grace of their heavenly Father. While, at the same time, it may have a very salutary effect to remember how frequently 211 he cautions them agahist their evil ])ropensities, and the dangers to wliich they stand exposed. Reflections on these subjects are naturally induced by hearing the Scriptures read. If those ScrijHures are such as were in the lirst instance intended for the Israelites, yet, shice God and religion are unchangeable, th(3y suit us also. On this principle, we attempt some improve- ment of our text, which contains a solemn caution, intended to prevent a serious evil. We may invert this order, and con- template, 1. The evil anticipated; forgetfulness of their own past experience of God's gracious dealings. " liest thou forget the things ivhich thine eyes have seen," l^c. 1. We cannot suppose, that Moses thought it possible, tliey should so far lose all traces of these events as that they should not, by any circumstance, be brought to remembrance. For these things were some of the most impressive events of their lives ; and therefore could not be lost without a total oblivion of the past. To instance only in two cases recorded in this chapter ; the affair of Baal-Peor, ver. 3, 4, with Numb. xxv. 1 — 9 ; and the transactions at Sinai, ver. 10 — 12 ; to which might be added the daily supply of manna, and other memora- ble circumstances which could never totally escape them. 2. But these things might be so forgotten — so little and so lightly thought of, as to depai't from " their hearts :" so as to have no influence there. No correcting influence ; error might he connected by a heart-affecting remembrance of God's dis- tinguishing judgments and mercies, ver. 3, 4 ; but such remem- brance would be necessary. No chastening influence ; such as that intended in ver. 15 — 20. Consequently, no cheering in- fluence ; such as ver. 36 — 40 might impart. In short, " the things which their eyes had seen" might be so forgotten as to produce no saving eflect. 3. A.nd Christians are as liable to this calamity as the Is- raelites were. St. Peter expresses the sentiment of Moses in a very similar style, 2 Pet. i. 5 — 9. Suppose the apostle, by this phrase, " purged from his old sins," to mean no more than justification, yet mark the context, and observe the steps which must have been taken, and the experience felt, in conviction, penitence, inquiry, prayer, airxiety, believing, and its happy consequences. And after all, such persons have been known to 212 tall into sin, so as to forget and slight their past exj3erience, or perhaps, to treat it with contempt and ridicule. 4. The greatness of the e\'il may he inferred from the great- ness of the pmiishment threatened : the loss of God's gracious presence, for direction, defence, &c. ver. 7 ; the loss of Canaan, ver. 27 ; and the heaviest of temporal calamities, v^er. 26, and xxviii. 16, et seq. And should we forget and hackslide, so that the things which God has done for us depart from our heart " all the days of our life," we must fall short of the heavenly Canaan, Heb. iv. 1 ; Rev. iii. 11 ; and fall into eternal misery. Matt. xxiv. 50, 51 ; Heb. x. 38, 39. We cannot therefore be too attentive to, II. The preventives recommended. "Only take heed to thyself, and keep thy soul," &c. The text suggests the necessity of holy jealousy, holy vigilance, and holy exercises. 1. Holy jealousy. " Take heed — keep thy soul." Nothing is more dangerous than self-sufficiency and presumption ; a vain confidence in what is called " a good heart." Moses in- timates that the soul needs watching and keeping. There are some Christians whom it is not very pleasant to visit, because they are always apparently " ready to halt ;" are full of doubts and fears ; yet they hold on, and hold out, and thus prove the truth of that passage, " Happy is the man that feareth alway," Prov. xxviii. 14. But there are others who are full of confi- dence and security; they can do very well without means and ordinances ; and religious communion is with them cpiite a needless matter. They, however, in fact, do very badly at best ; and when it suits the devil's purpose, he leads them into open sin and disgrace. " The heart is deceitful above all things :" " he that trusteth to it is a fool." Peter's confidence was fol- lowed by a denial of his Master. Proper views on this subject would mduee, 2. Holy vigilance. Only take heed — and keep thy soul dili- gently. This advicft is necessary, because of our natural dis- position to wander, and because of the allurements to which we are exposed. Grace may raise and sustain us. Yet we rise against nature ; but sink, fall, wander, with it. The soul may wander on wicked things ; and such is its weakness, that no man can say into what sin he may not fall. David fell into adultery and murder. Therefore "keep thy soul dili- 213 gently." Resist beginnings. But we are, perhaps, in gi-eater danger from things which do not shock our sense of pr()i)riety, &c. but which serve, nevertheless, to distract or to divert our minds ; and so to prevent a steady attention to " the one thing needful :" such as business, com])any, anmscment, literature, &c. Therefore, " keep thy soul" within projjcr bounds. Watch her motions, and check them ere they become in-egular or excessive. The text seems to intimate, too, that attemj)ts will be made to steal away our souls. We are charged with the soul as a deposit which we are to keep ; to preserve when it is allured by the charms of sense, and all the bewitchments of worldly pleasure. Persons destitute of religion, strangers to the Saviour's love, and the Spirit's sanctifving grace, may be cheerful and ])leasant companions ; but " the i'riendship of the world is enmity with God." And were we to su])pose a change of circumstances, still in adversity, sickness, the desertion of friends, and combination of enemies, and the temptations of our spiritual adversary-, the same vigilance will be necessary to pre- serve us from mimnuring and discontent. Keep thy soul, therefore, diligently, constantly, in, 3. Holy exercises. Indolence is at once disgraceful and injurious. Satan finds the idle employment. What has been already advised includes much of exercise. But in addition ■we may say. Diligently meditate on God's gracious dealings with you in former days ; and examine what ])rogTess you make, Deut. viii. 2, 1 1 — 18. Diligently pray for a continuance and increase of his favours. " He is nigh in all things that we call upon him for," ver. 7. Think of the Redeemer's recon- ciling atonement, and his powerful intercession ; and " ask, and receive, that your joy may be full." Then, diligently connnu- nicate what you know of God and his salvation. " But teach them thy sons, and thy son's sons. ' Teaching is one of the most efiectual methods of personal im])rovement. Therefore, " talk of them as thou sittest in the house, walkest by the way," &c. Deut. vi. 7 — 10; Ps. xcii. 1, 2. Imitate Abraham, Gen. xviii. 19, and Joshua, eh. xxiv. 15. Be Christian parents, Eph. vi. 4. The interest of thy family recpures this, Prov. xiii. 21, xxii. 6. The interest of society re(piires it, Prov. xiv. .34. 214 Thy own interest requires it. " Take heed to thyself." Thine must be the loss or the benefit, in time and for ever. Zeta. LIV. A CAUTION AGAINST DECEPTION. Dkutbronomy xi. 16. " Take heed to yourselves, that your heart be not deceived." It is one essential characteristic in Christian charity, that it " suffereth long and is kind." It not only suffers all the insults, provocations, and maliciousness of a persecuting world ; but all the frailties, imperfections, and errors of the children of God. And never was there a more illustrious example of this long-suf- fering charity than Moses, who dictated the sentiment in the text. He had for a series of years home with the insults of Lsrael. He had instructed them in their ignorance, he had re- claimed them in their wanderings, he had interceded for them in their dangers, and now, though about to be taken from them, and go up unto Mount Nebo over against Jericho to die there ; yet he is most tenderly concerned for their future welfare. In this chapter, after having reminded Israel of what God had done for them, (ver. 4 — 7,) he directs them to consider what he was about to do, ver. 10. And knowing the propensity which they had to neglect their immortal interests, and turn aside after other gods, he urges upon their attention the sentiment in the text, " Take heed to yourselves," &c. We notice here, I. An evil anticipated. That of having the heart de- ceived. II. A CAUTION URGED AGAINST IT. " Take heed to your- selves," &c. To be deceived is to be imposed upon, deluded, brought into error, so as to be led to entertain ideas and sentiments incon- 215 sistent with the truth. Men generally are liable to be deceived. We may be deceived concerning ourselves ; we may think of ourselves more highly thiui we ought to think, and give oiur- selves credit for the ))ossession of virtues to which we are total strangers ; we may be vain in our imaginations, suppose that we are wise, when in God's sight we are fools ; and think our- selves safe, when danger is at the very door. We may be deceived concerning God. Concerning his nature, we may say in our hearts that there is no God, or imagine that God is altogether such an one as ourselves. Concerning his laws, we may think that they are not as pure, as spiritual, and extensive as they really are. We may be deceived concerning religion. We may substitute mere morality, a sound creed, or a pompous profes- sion, instead of a saving conversion to God, and a sanctification of the soul to his service. These, with a thousand other decep- tive suggestions, and erroneous thoughts, may occupy our minds, and lead us astray. In proof of the possibility of decep- tion in reference to the concerns of our souls, we observe, 1. The scantiness and imperfection of human knotvledge. Absolute knowledge precludes the possibility of deception ; if we knew every thing, and every thing perfectly, we could not be deceived. But what little we do know, we know very imper- fectly. With the objects of sense we are most inthnatelv ac- quainted, but our eyes, and ears, and palate, and feelings have deceived us. Religion requires the exercise of the intellectual faculties ; and as our knowledge is so limited and defective, we may be deceived. We infer it, 2. From the deceitfulness of the heart. " The heart is de- ceitful above all things." A deceived heart tunis us aside. Hence we are in love with deception, and will not come to the light that our deeds might be manifest. When Elisha told Hazael of the honible acts of cruelty that he would commit in after-life, he so far thought it inqiossible that he should ever arrive at such a climax in crime, as to rip up women with child, that he said, " What ! Is thy servant a dog, that he should do this great thing?" 2 Kings, viii. 12, 13. The possibility of being deceived appears, 3. From the deceitfulness of sin. Sin is deceitful ; it pro- mises rewards, but pays punishment ; and it would lose its power, could we stri]) it of its deceit. Hence it seldom appears 216 in its own native cliaracter, or is designated by its ovm legiti- mate title. Revenge is called honour ; covetousness, frugality ; luxury and extravagance, good living ; lust and obscenity, in- nocent liberties ; and there is scarcely a crime committed, but what has some of its malignity softened down, to render it more fascinating and dece])tive ; and as proofs of the deceitfulness of sin, we might revert to the pleas and subterfuges to which men resort in order to conceal it from the public eye, or lessen its evil when detected. Because sin is so deceitful, we are liable to be deceived. We infer it also, 4. From the deceitfulness of the world. The gi'eat mass of mankind are involved in deception. Every sinner is a deceiver, he deceives himself, and labours to deceive others. He sports himself with his own deceivings. Would men deliberately pre- fer darkness to light, bondage to liberty, pej'il to safety, and misery to happiness, if they were not most awfully deceived ? Would acts of sin, and crimes of the most heinous character be extolled, and idolized : and acts of piety be defamed and scan- dalized, if delusions deep as hell had not seized their unhappy subjects ? How few men ap])ear to be what they ai'e in reality ! How many would shudder at the thought of appearing in their true character ! How much moral deformity is often concealed beneath a decent, and perhaps a religious exterior ! How many whited walls, and painted sepulchres jn'esent themselves to our view ! We are also liable to be deceived, 5. From the deceitfulness of the devil. The devil is the most deceitful being in existence. All the deception upon earth owes its origin to his influence. He is the deceiver of the nations. He deceived Eve, the mother of us all, and he has been practising the same infernal policy, in all climes and ages. And his success has been without a parallel. Such are the rea- sons we have for believing that our hearts may be deceived. But the text assumes that this deception is an evil pregnant with very pernicious consequences. And this appears from the consideration, that those whose hearts are deceived are involved in a state of the most palpable error. EiTor of any kind is to be deplored. What tradesman would wish to make errors in his accounts ? What scholar that would not guard against error in his sums ? But these eiTors are trivial, when compared to the in'ievous error in which those are involved whose hearts are de- 217 ceived ; wl)0 are deceived conceming their souls, their salvatii in, aiid their God. Nor is this all; those whose hearts are de- ceived, are exposed to extreme danger. " He that convertoth a sinner from the error of his ways shall save a soul from do.'ith." The death of the soul is a tremendous death : a double death, a second death ; and to this death every sinner, whose heart is deceived, is constantly exposed ; " Woe unto them that call c\ il good, &c. ; therefore as the fire devoureth the stubble," &c. Isa. v. 20 — 24. See the verse subsequent to the text. Let us examine, II. The caution urged against this deception. — " Take heed to yourselves," &c. I. Be alive to a sense of our extreme danger. No man will use caution where he suspects no danger. Our senses fimiish us with intimations of the dangers to which the body is exposed ; but, alas ! to the dangers of the soul, though infinitely more alanning, we are too frequently insensible. Who that surveys the mirth, and jollity, and men-iment of the multitude, would at all suspect that they were in any danger, or exposed to any peril ? But who that reads the Bible with attention can fail to be convinced, that we are threatened with the most tremendous punishment ? Now in order that we may lake heed to our- selves, let us be broad awake to our danger. Let us consider what we are, — how deeply fallen ! Let us weigh well our cir- cumstances, dangers, and enemies ; this will lay the foundation for caution and circumspection. 2. Seek for the illuminating and sanctifying injiuc7ices of the Holy Spirit. The mind of man is so completely darkened by the deceitfulness of sin, that he has naturally no percej)tions of his danger ; but the Holy Ghost opens the eyes of our un- derstanding, and we see the truth, and begin to know ourselves. But illumination alone is not sufficient ; oiu' powers must be renewed, we must become new creatures in Christ Jesus. Yoin' danger may be perceived, but without the renewal of your hearts in righteousness, you will possess no mental energy to avoid it. The Holy Ghost will illuminate and sanctify you. O seek his influence by fervent, importunate prayer. " Take heed to your- selves," 3. By the constant practice of self-examination. Examine yourselves whether ye be in the faith. Whether you have the fruits of faith. Whether you are the followers of them who VOL. IV. L 218 through faith and patience have inherited the promises. Exa- mine yom'selves faithfully : self-love leads us to look partially on ourselves ; frequently : never suffer a day to pass over your heads without an investigation of your conduct. It was the advice of an old heathen, " Let not the stealing god of sleep surprise, Nor creep in slumber o'er thy weary eyes, Ere every action of the former day, Scrictly thou dost and righteously survey." " Take heed to yourselves." 4. By watching over yourselves. " Watch and pray." " Be ye therefore sober, and watch unto prayer." " Watch thou in all things." These are scriptural directions, and were ad- dressed to the primitive saints. Watchfulness will lead you to keep a strict guard over your thoughts. Your thoughts will wander on forbidden objects, but by watchfulness you will detect them : vain, foolish, and lascivious thoughts will seek to obtrude on your attention. Take heed to yourselves in refer- ence to your words and actions. Conclude, by urging the text on the attention of hearers of all descriptions. People of all ages, young and old — Of all circumstances, rich and poor — Of all relations, husbands and wives, parents and children, masters and servants — Of all callings, preachers and people — " Take heed to yourselves." Beta. LV. THE CHARACTER AND DEATH OF MOSES. Joshua i. 2. " Moses my servant is dead." Human chai'acter is a subject, in the contemplation of which our minds may be profitably exercised. On the one hand. 219 those traits Avhich with common propriety belong to all men, confer on it a pecnliarity of interest ; while, on the other, indivi- dual distinctions preserve it from sameness and insipidity. JBut the comjiarative small sjjhere which we severally occupy in so- ciety prevents us from that enlarged indulgence in this study which ai)pe;irs desirable ; and hence we are necessitated to refer to biographical records. But merely human jiroductions of this kind are freipently eiToneous. Biographers are sometimes ignorant of the characters they profess to delineate, while in other instances, they write under the influence of interest, passion, or prejudice; and, consequently, the credence we yield to their works is not absolute and entire. But the biography of the Bible is pure ti'uth : it demands our implicit credence, and chal- lenges oin- closest investigation. No fictitious colouring is there used to heighten character, — no false shading to depress it. Its writers were men fitted for their labour, not only by an inti- mate acquaintance with their subjects, and by that elevation of mind which religion communicates, but also by the inspira- tion of the Spirit of God, and coming from a God who is emphatically called, " Holy and true." Scripture biography possesses holiness and truth indelibly stamped upon it. To jn'oceed more immediately to our text, — we have, in this passage, I. The character of Moses, — " my servant." Moses was a servant of God, Exod. xiv. 31 ; Num. xii. 7, 8 ; Dent. xxxiv. 6 ; Josh. ix. 24 ; 2 Kings xxi. 8 ; Neh. x. 29 ; Ps. cv. 26 ; 1 Chron. vi. 49, 2 Chron. xxiv. 9 ; Dan. ix. U ; Mai. iv. 4 ; Rev. xv. 3. 1. By the consecration of his powers. In consecration is necessarily implied the abandonment of some objects, as well as setting apart to others. Matt. vi. 24 ; Luke xvi. 13. The alternative in Moses' case was wealth, honour, luxury, science, friendship, gratitude in the court of Eg}']it, and peaceful retire- ment in the land of Midian ; or, degradation, toil, re])roach, soiTow, and anxiety with the people of God. But he con- tenmed the lures of the world, and, sacrificing prospects of worldly greatness, gave himself up to the service of heaven, Heb. xi. 24—27. 2. Bij ike homage of his mind ; — hence his choice of Gods service was made in the prime of life, when all his mental l2 220 faculties were arrived at maturity. Acts vii. 23 ; he was a man of prayer, and not leaning to his own understanding ; we find him acknowledging God in all his ways, Exod. xvii. 4 ; Levit. xxiv. 10 — 12 ; Num. xv. 32 — 34 ; he was remarkable for his meek- ness. Num. xii. 3 ; he was deeply humble, Exod. iii. 11 ; he was admitted to extraordinary intercourse with God, Exod. xix. 3, 9, 20; XX. 21 ; xxiv. 13—18; xxxiii. 11; xxxiv. 28; Deut. xxxiv. 10: hence arose his desire to see the glory of God, Exod. xxxiii. 18; and God's condescension in yielding to it, Exod. xxxiv. 5 — 7. Much of the conduct of Moses was in- duced by motives which human imderstanding would never have suggested ; but he laid aside his own will in submission to the will of God, and has left on record one of the most illustrious instances of the great and expanded mind being without prin- ciple, save that which religion dictated, and which in its opera- tion, tended to promote the glory of God, and the advantage of his people. 3. By the obedience of his life, — and obedience, though necessarily posterior to the principles which cause it, constitutes the essence of a servant. The word servant, in Scripture, is sometimes synonymous with slave, Eph. vi. 5, 6 ; Col. iii. 22 ; 1 Tim. vi. 1 ; Tit. ii. 9 ; 1 Pet. ii. 18; but the word Qs^octtcov, which the Septuagint uses in this passage, and the apostle in Heb. iii. 5, seems rather to imply the voluntary obedience of a steward, than the compelled obedience of a slave. The apostle gives this appellative to Moses, intimating his character of a faithful and diligent observer of the mind of the Almighty. For this word does not signify any servant, such as one employed in mere domestic affairs, but one whose business it is to collect and take care of property : and the word from which it is derived may signify to reverence with obedience, and to devote oneself wholly to another. (Beza et Hyperius in locum, et Leigh in verbum.) Moses was obedient and faithful, — in the promul- gation of the divine decrees, Deut. i. 3 : — in the due applicatio]i of sacred property, Exod. xl. 16 ; — in preparing by prophecy for the coming of bis divine Master, the Son of God, Deut. xix. 15 — 19 : and the Pentateuch, containing a record of events which transpired in the first 2553 years of the existence of our world, remains to this day a monument of his obedience, for our instruction and improvement. 221 4. By the philanthropi/ of his actions. No man ciin be ii sm-vunt of God, unli!ss he love his fellow-creatures, Levit. xix. 18; Matt. xxii. 37—3!); Mark xii. 30, 31 ; Rom. xiii. 9, 10; James ii. 8 ; 1 John ii. 11; iii. 14, 17; iv. 11. The affection of Moses towards the people of Israel was manifested in a most extraordinary and disinterested manner. For their sake, he repeatedly exposed himself to the wrath of Pharaoh, Exod. ii. 11, 12, ]■') ; x. 28. For them he left the pleasures of a pastoral life, Exod. iv. 20. For their advantage he endured all the fatigues of judicial investigation and decision, Exod. xviii. 13, 16, 18. In the time of their rebellion against God, Moses was their intercessor. Often were the thunderbolts of heaven directed against them, and sometimes they even fell among them ; but destruction was stayed by the prayers of Moses, Exod. xxxiv. 9; xxxii. 9 — 14. On their account he lost important blessings, Deut i. 37 ; iii. 23 — 26 ; and rather than that their sins should be unibrgiven, he prayed that his name might be erased from the register of heaven, Exod. xxxii. 32. Nor was the treatment which Moses endured from his peo])le calculated to excite affection or conciliate regard. Often did they murmur against him ; often did they regi-et being led by him in the way of Divine direction ; and sometimes they even went so far as to propose putting him to death. But notwithstanding their base ingi-atitude, his love for them did not cease till he ceased to live ; his last words were blessings upon Israel ; his last sight was the land, long promised, and now about to be bestowed on them, Deut. xxxiv. 1 — 3. Our text leads us to contem- plate, II. The DKATH OF Moses. This was, 1. A penal event. Death, in a certain sense, may always be so denominated, as it owes its introduction into the world to a violation of the law of God ; but that the life of Moses was not extended to a longer tenn was the result of a personal offence, recorded Num. xx. 7 — 11. How inconsistent a creature is man ! How often do we find that the failings of good men are in those very virtues for the exercise of which they have been remarkable. Abraham, the father of the faithful, sins through unbeUef, Gen. xii. 1 1 — 13 ; xx. 2. Job, the most illustrous for patience, struggles under the scom-ge of God, and curses the day of his birth, Job iii. 1 — 12, and Moses, the meekest of ail men, 222 forgets the sanctity of the Divine character, and speaks under the influence of passion. After having contemplated the virtues of so great and good a man, it is an ungi'acious labour to turn the medal, and dwell upon his faults. A cursory glance at Moses' crime will therefore suffice its. The consequence of it was, that God declared he should not bring Israel into the land of promise. Num. xx. 12. Israel is now about to enter this land. Jordan is in sight, and Moses dies according to the word of the Lord. 2. A sudden event. Moses was worn down by no disease. His eye was not dim by the revolution of one himdred and twenty years, nor was his natural force abated by the vicissitudes to which he had been subject, Deut xxxiv. 7. The same vigour nerved his system when he went up to the mount to die, as when formerly he went up to converse with God. The same fire shone in his eye, as he took a last look at the tents of the Israel- ites, from the eminence of Nebo, as when he looked on their idolatry from the mount of God. What was the physical cause of his death we do not know, nor is it necessary for us to inquire. The words, (translated in our version, " according to the word of the Lord," Deut. xxxiv. 5,) literally mean, " upon the mouth of the Lord ; hence, say the Rabbins, ' God extracted his soul with a kiss,' — and lience a sacred poet of modem times, " Like Moses to thyself convey, And kiss my raptured soul away." 3. A solitary event. When Aaron died, the hands of his brother and his son closed his eyes, but Moses is to die alone. He takes leave of the people and of Joshua, — begins to as- cend the mountain, — the eyes of all Israel are upon him, — the distance increases, — vision fails, — Moses can no longer be seen. He now surveys the long-promised, the long-sought, and long- expected land, from Jericho northward, and from the hills of Hermon to the Mediterranean sea, and now, in gratitude and joy, he may adopt the language subsequently used by Simeon, Luke ii. 29, 30. God alone is present, and Moses yields his soul into the hands of his Maker. 4. Subsequently attended by extraordinary circumstances. At the funeral of Moses there was no pomp of procession, no 223 long train of following mourners. The body was buried in a valley of Moab, either innnediately by God himself, or innue- diately by the agency of angels. There was then no sunij)- tiious mausoleum erected over his remains; for lest the Isniel- ites (whose propensity to idolatry was notorious) should make the bod\- of Moses an object of religious veneration, God wisely concealed his sepulchre from the knowledge of all men ; and the contention between Michael the archangel and the devil (Jude9) is supposed to have originated in a wish of the latter to frustrate this design of God. The appearance of Moses with I'^lias on the mount of transfiguration, has induced some to be- lieve that Moses was translated, as well as his illustrious com- ])anion on that occasion. The Scripture, however, plainly de- clares that Moses "died;" and to discredit the express de- claration of Holy Writ, merely to account for that which otherwise appears an unaccountable phenomenon, savours more of " fleshly wisdom," than of that faith to which " all things are possible." REMARKS. 1. Moses was an eminent type of Christ. Jesus in his human nature, fulfilling the will of the Father, is called the servant of God also, Isa. xlii. 1; liii. 11. Wits Moses con- secrated to his work P Jesus was the Messiah, the Christ, the anointed, John iv. 5, 26; Luke iv. 18,21 ; Heb. vii. 28. Did Moses yield to God the homage of his mind P So did Christ to the Father, Matt. xxvi. 39, 42 ; Luke xxii. 4-2. Was Moses a servant of God by obedience ? Christ wiix so more abun- dantly, John iv. 34 ; Heb. v. 8. Was Moses remarkable for ])hiIanthro])v ? Christ was much more so. Acts x. 38 ; Luke xix. 41, 42. Moses was far inferior to Christ in his ))er- sonal chai-acter, Isa. xlii. 2, liii. 7, 9 ; John viii. 46 ; Heb, vii. 26. In his official character, Heb. iii. 3, 6. In the dis- pensation hitroduced by him, John ii. 17 ; Heb. vii. 19 — 24, X. 1 — 12, 28, 29. In his intercession, Isa. liii. 12; Luke xxiii. 34 ; Heb. vii. 25. Moses is dead, but Christ is alive. God over all, blessed for ever. 2. The scr cants of God may claim no exemption from the common lot (f mankind. Moses died, and we must die, 2 Sam. xiv. 14. Moses died suddenly, and we may die in a 224 similar manner. How necessary then is it to watch unto prayer and to live in readiness for the last change, when this tene- ment of mortality shall fall to ruin, and the gates of eternity shall open to the soul! Amos iv. 12; Matt. xxiv. 42, 44 ; 1 Thess. V. 6. 3. The characters of the great and good should excite our imitation, (1 Cor. iv. 16, xi. 1 ; Phil. iii. 17; Heb. vi. 12 ; James v. 10,) of their faith, — of their devotion, — of their bene- volence, — of their good works ; and the result will be, that we shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of God, to share their glory for ever. Even so. Lord Jesus. Mu.. LVI. THE CAPTAIN OF THE LORD'S HOST AP- PEARED TO JOSHUA. Joshua v. 14. " And he said, Nay ; but as Captain of the Host of the Lord am I now come." Divine appearances were frequent in the early ages of the world. God appeared to Adam in the garden of Eden, Gen. iii. 8. Afterwards he appeared to Cain and Abel, and, pro- bably, to Enoch and Noah, Gen. iv. 16, v. 24, vi. 13. He appeared to Abraham, to Isaac, to Jacob, and lo Moses, Gen. xvii. 1, xxvi. 2, xxviii. 12. And Joshua saw him on the plains of Jericho as a man with his sword drawn in his hand. — In this discom-se we shall consider the circumstances of Israel when Joshua saw the Captain of the Lord's host ; — the particular cir- cumstances of that divine appearance; — and the use which should be made of this important subject. 225 1. The circumstances of Israel when Joshua saw the Captain of the Lord's host. 1. They tverejust come up out of the wilderness, where ihey had waiuk-rotl forty \'ears, and where they had seen the signs and wonders of the Lord, and the special manifestations of his love. Jordan had been divided, and the people came up out of that river on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho, chap. iv. 19. 2. The rite of circumcision, which was originally instituted in the days of Abraham, but which had been neglected in the wilderness, was restored, ver. 7. The peojjle had just kept the passover in the plains of Jericho, ver. 10. And the manna, with which they had been fed in the wilderness, had ceased, ver. 12. 3. They were about to enter on a great and terrible war with the nations of Canaan, under the command of Joshua, a man of distinguished piety, courage, and zeal for the Lord of Hosts. When God gave him the command of his hosts, he said, " There shall not any mim be able to stand before thee all the days of thy Hfe ;" and the people said, " All that thou com- mandest us we will do," chap. i. 5, 16. 4. But not\vithstanding the assurance of success which had been given to Joshua, it might be necessary for the people to know, by some special appearance, that the Lord of Hosts was with them, and that the God of Jacob would be their re- luge ; for the nations wliom they had to drive out were numer- ous, strong, resolute, and well skilled in amis, Jos. x. 14; Fs. xln. 7. o. The people having entered into the path of duty, by cir- cumcision and a pious observance of the passover, were prepared for the war ; and relying on the support and assistance of Jeho- vah, and having entire confidence in Joshua as their general, were ready to go up and possess the laud. Then their Great Captain graciously appeared, to strengthen and encourage them in the undertaking. 6. Joshua went out, as a wise and prudent general, to survey Jericho, the city on which their first attack was to be made ; and while he was making his observations on that strong-hold, with- out an attendant, and probably, in the silent watches of the night, the Captain of the Lord's host appealed. I. 3 ll. The particulars of this bivine appearance. 1. Joshua saw a man with a sword draivn in his hand. The sight was unexpected, awful, and alarming. Many men would have been terrified ; but Joshua was a man of valour. Those who fill high offices in the camp of Jehovah should be stout and valiant; for the people look up to them in the hour of dan- ger; and if they are afraid, fear and terror, like a mighty flood, overwhelm the host. 2. The moment Joshua saw the man of war, he went up boldly, and demanded of him whether he were a iriend or a foe to Israel. It is necessary to know who are our friends, and who are our foes, that we may know how to deal with them ; but if we mistake a friend for a foe, or a foe for a friend, we fall into a dangerous snare ; and as this is no uncom- mon case in the present state of things, let us be ever on our guard. 3. When inteiTogated by Joshua, the Divine person who appeared in a human form, declared that he was come as the Captain of the Lord's host. Israel was the host of the Lord ; this person was their Captain ; he was above Joshua, and was come to support his people, and to fight against their enemies. 4. But who was this wondrous person ? Commentators are not agreed in their views of his character. Some sui)pose he was a created angel, but the truth seems to be that he was the Eternal Word. The following arguments, in favour of this opinion, are of considerable weight : first, the language which is used by the Captain of the Lord's host is similar to that which was used by the Lord, when he appeared to Moses in the bush, Exod. iii. 5. Secondly, he allowed Joshua to worship hiin, which would have been gross idolatry had he been a created angel. Thirdly, the homage which he required of Joshua, by taking off his shoes, is expressive of that solemn and profound worship which is due to God alone. And, fourthly, he is expressly called the Lord, in the following chaj)- ter, ver. 2, 5. Joshua knew that it was the Lord, and, falling prostrate, worshipped at his feet. Here we see one of the greatest gene- rals of anticpiity paying divine homage to that glorious person who, in the fulness of time, " was manifested, that he might de- stroy the works of the devil." 1 John iii. 8. 227 6. The Captain of the host commanded Joshua to uncover liis feet, because the gi'ound was made holy by his special j)re- sence. And shall we refuse to worship our blessed Inunanuel ? He was worshipjted before his incarnation, when he appeared to patriarchs and prophets ; he was worshipped in the days of his flesh; and he is now worshipped in the heavenly world. III. Thk use which we should make of this important SUBJECT. 1. This appearance affords sufficient ])roof that the war whicli the Israelites carried on with the nations of Canaan was just and necessary. The Canaanites were exceedingly wicked ; they were foul idolaters, but had been sjjared till the measure of their inicpiity was full. Gen. xv. 16. Then, when they were ripe for destruction, the liOrd made his people the instrmnents of his wrath and justice. 2. It is evident, from this appearance, that Jesus was at the head of the Jewish church, Joshua, as his name imports, was a Saviour; but he was only an instrument in the hands of the Almighty Saviour, who had delivered his people from their ene- mies, and who was about to lead them into the land of ])ro- mise. 3. The Church of God is now engaged in a spiritual vjar- fare against the world, the flesh, and the devil; and Jesus, the Captain of our salvation, is leading us on to victory and to glory, Heb. ii. 10. He said to his disciples, before he ascended into heaven, " Lo, I am with you alway, even unto the end of the world," Matt, xxviii. 20. 4. In all cases, it is our duty to seek the counsel of our Cap- tain, as Joshua did on this memorable occasion. He addressed the Captain of the Lord's host in these words, — "What saith my Lord to his servant ?" Thus, when Saul of Tarsus saw Jesus on his way to Damascus, he said, " Lord, what wilt thou have me to do ?" Acts ix. 6. 0. Every knee should boio to Jesus. His worship is solemn and sweet. Joshua enjoyed more pleasure when engaged hi the worship of his Lord, than the world could give. " O come, let us worship and bow down : let us kneel before the Lord our ma- ker," Ps. xcv. 6. Thus engaged, what have we to fear ? He 228 whom we adore, will guard us in danger ; and all who threaten our destruction will be found liars unto us, Deut. xxxiii. 29, 6. When our warfare is accomplished, we shall enter into the heavenly Canaan, where we shall enjoy eternal peace and com- plete happiness : for in that better country no enemy will be suifered to approach us ; and then it may be said of all our fbes, as it was said of the Egyptians, when Pharaoh and his hosts were destroyed, " Ye shall see them no more for ever," Exod. xiv. 13. Let us, then, take courage, Our Captain is a con- quering Hero, Isa. Ixiii. 1, 6. May we prove his power to save, both in life and in death ! Amen. Sigma. LVII. DIVINE SOVEREIGNTY. Joshua x. 42. "And all these kings and their land did Joshua take at one time, because the^ Lord God of Israel fought for Israel." To eveiy person, living under a government by whose laws he is bound, it is of consequence to know what those laws are ; and the more so in projDortion to the greatness of the reward of obe- dience on the one hand, or the penalty of transgression on the other. And if the supreme magistrate have a right, not only to en- force, but to modify, suspend, or abrogate those laws at pleasure, it must be also highly desirable to know the character and dis- position of the sovereign by whose authority we are governed, and in whose hands is our destiny. God is our sovereign ruler. We should therefore " seek out of the book of the Lord and read " his laws. And from his- past dealings with mankind, we may learn so much of his cha- 229 racier as shall enable us to know how to walk before him with ap' probation, luid in peace and safety. As both the Old and New Testaments are a revelation from God, there must be a general con'espondence between them, al- though there may be some circumstantial difl'erence ; the latter explaining more clearly some things which the former had not distinctly revealed, and oil'ering such modification of general princii)les as Divine wisdom saw nieet. In both God is revealed as a sovereign : and though in the New Testament his sovereignty appears more tempered with clemency, yet still he is, " the King eternal, immortal," ikv. Now since we are confessedly under his government, it can- not be wrong or useless for us to meditate on this subject. In which it is obvious, that, as a sovereign, I. God has an indisputable right to dispense his fa- vours TO WHAT persons AND IN WHAT PROPORTIONS HE PLEASES. Observe, he is the sole proprietor of the universe. Every part of it is his, by right both of creation and of con- servation. As the sole proprietor, therefore, it is his to dis- pose of, 1. Worldly goods. One is accordingly bom to affluence, while another is cradled in poverty, and through life can barely eani a subsistence by the sweat of his brow. Before they exist- ed, they could, of course, have no claims or demerits : and there- fore the difference in their lot must be owing to his sovereign disposal of events. Thus in respect of, 2. Bodily constitution and health. As variety inai'ks all other of God's works, so here it happens, that one is naturally ro- bust, another sickly, a third deformed, &c. Who is it that ma- keth the strong, the beautiful, &c. to differ i* The answer may be found in 2 Sam. xxii. 30, 35. 3. Mental qualijications. " The inspiration of the Almighty giveth understanding." Much, it is true, depends on j)ersonal application. But much depends on natural capacity ; given " to one five talents, to another two, and to another one :" and much on the opportunities, instructors, &c. which God either gives or withholds. One is born almost an idiot, — of savage parents, — in a wilderness : another, of almost superhuman capabilities, enters on life in a land of science, and has parents able and ml- ling to afford him every means of gratifying his thirst for know- 230 ledge. On all these accounts, perhajis, David might use the language of Ps. xvi. 6 — 7. 4. Spiritual privileges. Mankind soon began to have greater or smaller advantages in this respect, as they descended from fa- milies more or less holy : and the case is the same to the present day. Instance the Israelites and heathens, formerly ; Christians and pagans, now. II. God has an equal right to resume or to traxsfer HIS FAVOURS. 1. We have seen that whatever we possess is of free favour at first, from the original Proprietor of all. Such the ac- knowledgment of the Psalmist, " Of thine own have I given thee." 2. No person becomes a proprietor of his possessions merely because he has long enjoyed them. If the possessor of a worldly estate may, in a secondary sense, become the proprietor, because no person can prove a better title, it is not so here. Every bless- ing is a loan resuraable at pleasure ; and instead of gaining a right by holding it, the holder is becoming more and more in- debted. The property is still God's, Ps. xxiv. 1, and 1. 10, 12. 3. On this ground he took his own land of promise from the Canaanites, and transferred it to Israel. And he still puts down one and raises up another as it pleases him. Had our Lord in every case in which he bestowed sight on a blind, or hearing on a deaf man, &c., taken sight or hearing from another, lie would have done that individual no wrong. For on the ground just mentioned, he may justly resume the health, mental qualifications, &c., he has lent. If a Swift, a Steel, a Mac Knight, &c., be bereft of his distinguishing genius, the Sovereign has done only what he had a right to do. Nay, even as to life itself, the high- est creature holds it from moment to moment by the free grace of God. III. God may justly punish every voluntary trans- gression OF HIS righteous AND EQUITABLE LAWS. Here we remark, 1. That his intelligent and moral creatures are what they are, is owing to his sovereign pleasure. Thus Elihu, Job xxxv. 10,11. 2. Since they are such, and capable of moral government. 231 their natures require a law, as a test of their obedience, and for the exercise of tlieir capabiHties : and it is his prerogative, who is not only the sovereign Lord, but infinitely wise, to say what is right, to enact such hiw. 3. In order to make the law ellicient, it was necessary it should be guarded and enforced by i)enal sanctions. Whence it follows, 4. Tliat truth recpiires, while sovereignty authorises, the just pvuiislnnent of disobedience to his righteous and ecpiitable com- mands. It may be well to remark, that nothing has been advanced which su])])()ses the Divine Being acting contrary to righteousness and ecpiity ; nothing that supposes him creating intelligences purposely for eternal misery. " Shall not the Judge of all the earth do right?" But cruelty, whether in children or in t^Tants, we condemn as wrong. IV. In executing his righteous purposes, God may EMPLOY WHAT AGENCY OR INSTRUMENTALITY HE PLEASES. He doubtless can and may work immediately, on any and every pait of his creation. Yet he seldom does so. Oftentimes he employs angels, as in the case of Sennacherib or Herod. And, oftentimes, storm, pestilence, earthquake, &c. Deists do not object to these. Yet they cavil at God's employing the sword of Israel ; a difference merely in the circumstance of in- sti'innentality. Earthquakes, stonns, &c. destroy children as w(^ll as grown persons ; and no more is done in the case to which our text refers. In verse II, we are told, that " the Lord cast down great stones from heaven upon them, and they died :" so that " they were more which died with hailstones than thev whom the children of Israel slew with the sword." And surely there is no more injustice in his resuming the life he had given, by a sword, than by a hailstone or a thunder-bolt. Let the sub- ject therefore teach us, 4. Reverence. " Forasmuch as there is none like unto thee, O Lord," &c. .Ter. x. 6, 7. The opposite disposition is re- proved, Rom. ix. 20; and threatened, Isa. xlv. 9, 10. 2. Dependence. We enjoy no more or longer than he blesses us ; and live no longer than he sustahis. Psalm xc. 3, 14, and civ. 27—20. 3. HumilUy. " Let not the wise man glory in his wisdom," ice. Jer. ix. 23, 24 ; I Cor. iv. 7. 232 4. Gratitude. Who maketli thee to differ ? as to natural, civil, and, especially, religious blessings : a Saviour, gospel, faithful ministry, &c. Whence, 5. Confidence, joined with obedience. His sovereignty is no arbitrary caprice. He had a moral as well as a natural right to deal as he did w^ith the Canaanites, see Gen. xv. 16. And he will render unto every man according to his deeds, Rom. ii. 6— 11. Zeta. LVIII. DISOBEDIENCE VISITED. I Kings xiii. 26. " And when the prophet that brought him back from the way heard thereof, ht Said, It is the man of God, who was disobedient uuto the word of the Lord ; there- fore the Lord hath delivered him unto the hon, which hath torn him and slain him, according to the word of the Lord, which he spake unto him." Man is formed for society : and his happiness is best promoted by the cultivation and exercise of social affections. Indeed, so much does our comfort depend on these, that we almost instinc- tively become social to a gi'cater extent than perhaps we are at first aware of; so that we not only feel an interest in what con- cerns our friends and contemporaries, but are often gi-eatly af- fected by the history of persons and events of formei- ages. The interest we in this case experience may not, it is true, always arise from the cause just mentioned. We are prompted by curiosity to read and speculate concerning angels, both those who kept, and those " who kept not their first estate ;" although we have few things in common with them, and they were never our associates. But when we turn our attention to the affairs of past generations of men, in addition to curiosity, we are in- fluenced by fellow-feeling, by sympathy with those who were partakers of the sufferings and soitows, the privileges and ])leu-'. 233 sures of our common nature. And in our review of the past, we usually feel considerable interest in those who have exerted an extensive influence on the comnuuiity of which they v/ere members. Were they benefactors to mankind ? then we revere their memory. Were they pests of society ? then we mark tlieir conduct with indignation, and feel a kind of satisfaction when righteous heaven visits them with their just desert. But among the various characters that may pass under survey and interest our feelings, there is scarcely one that produces greater effect on a well-constituted mind, than the man who has long and eminently served God and his generation, but who, at last, falls into shi and disgrace; who, with fortitude and cir- cumspection, has prosecuted life's tempestuous voyage, and kept clear of dangers on either hand, till quite within sight of ]>ort; and now, when all seems to be gained, inadvertently allows his bark to run on some hidden rock, and makes shipwreck of his own happiness and of the hopes of all his friends. Did we not, in our youthful days, when reading the historical parts of the Bible, seriously regret the apostacy, for instance, of some of the Jewish kings, and the eirors of others of them, whose early piety had channed our hearts ? And have we not, since then, sighed over some of our own acquaintance, " How is the mighty fallen," &c. ? And when we read the story of the unfortunate person to whom our text refers, we may well take up the lan- guage of lamentation which was uttered over his untimely grave, and say, "Alas! my brother." To hnprove this subject, we will consider the general character, the temptation, the fall, and the punishment, of this interesting man. I. His gknkral character — " The man of God." From this chapter and various other places, it is evident that this title serves to designate a prophet. And the designation itself may serve to denote, in those to whom it refers, 1. Their special employment . They are engaged on some j)eculiar business, not their own, but God's ; are sent with his special messages, see ver. 1,2; Judges xiii. 3, 6,9, and 1 Sam. ii. 27. 2. Their special qualijications. As God engaged them in his work, so he furnished them for it. On those important occasions, they were under his special influence and inspiration. Without such quahfication they could not look through the 234 future, so as to describe events depending on the will of man, and on a thousand contingencies which God only could foresee. The prophecy to which we have refeired (ver. 2) was delivered 350 years before its accomplishment ; and was, nevertheless, fulfilled ; although all the idolaters of Israel were concerned to prevent it, see 2 Kings xxiii. 15 — 18. A striking proof that " the prophecy came not by the will of man," &c. 2 Pet. i. 21. To these we may add, 3. Their eminent devotedness. In this acceptation the title applies to all who were privileged to wear it. Instance Moses, the first to whom we find it given, Deut. xxxiii. 1 ; and " nho was faithful," &c. Heb. iii. 5 ; as also Samuel and David, 1 Sam. ix. 6 ; Neh. xii. 24. See, moreover, Paul's addresses to Timothy, 1 Tim, vi. 8—12, and 2 Tim. iii. 16, 17. That every part of this description applies to " the man of God who came out of Judah by the word of the Lord," we may safely infer from the short account of him which this chapter furnishes. Observe his Jidelity and zeal. Solomon had grieved the Lord by his idolatry, and the people by his extravagance, ch. xii. 4; 15. And when Rehoboam refused redress, ten of the tribes made Jeroboam king over them, ver. 16 — 20. Jeroboam, in order to wean them from Jerusalem, instituted the worship of the golden calves ; and to render himself popular, he ap- pointed a feast, conducted the worship, &:c, ver 25 — 33. And now, when the king was surrounded by his satellites, and in all the plenitude of his power the prophet publicly and boldly de- nounced the judgments of Jehovah against the altar and the whole institution. Yet, Observe his meekness and placability. It sometimes hap- ])ens, that with a degree of zeal for God there is considerable mixture of angry personal feeling. In such case, by one party at least, an unholy passion may be ap2)lauded as religious devo- tion. But here we find the good man, who in the way of duty feared not " the wrath of the king," most readily forgiving, and praying for, the incensed and insulting monarch, ver. 4 — 6. He had learnt to hate the sin, but to love the sinner. Observe, too, his fortitude and disinterestedness, ver. 7 — 9. Presents were, and still are, in the east, regarded as tokens of respect. Jeroboam wished to give, also, a token of obligation. 235 in a princely reward. But the man of God steadily refuses both the honour and the profit, and shews himself sii])erior to every worldly consideration. What i)ity that this character should not have been sustained throughout ! But " let not him that girdeth on the harness, boast," &c. Even this man was teni])ted, and fell. Let us consider, II. His temptation, ver. 11 — 18. This temptation was, 1. In suitable lime and circumstances. As he sat under the oak, fatigued and hungry, the oHer of refreshment and rest was captivating. The enemy will always assault where he finds us most vulnerable. Was Eve hungry ? Gen. iii. 6. Jesus was. Matt, iv, 2 — 4. But there is no virtue in not yielding where no effect is produced, and no resistance required- This was, 2. By a suitable agent : — an old prophet. Venerable through age, — a prophet in garb and appearance, — and professing a di- rect and special revelation, ver. 18. When Jeroboam made a similar })roposal, the cloven foot appeared : now it was con- cealed. It is not an easy matter to estimate this old prophet's character, or to conjecture his motives in this affair. Probably, (1.) he had, like Balaam, been employed as a prophet of Jeho- vah ; this is rendered almost certain, according to our version of ver. 20. But (2.) he had lost his piety : religion was become with him a matter of speculation and curiosity rather than of experience. Hence, his voluntary residence at the seat of idola- try, — his permitting his sons to be at the festivities, — and his mischievous lying. It is possible, indeed, that " an angel spake unto him." But if so, it must have been a fiend of darkness in disguise. And whether the old prophet was deceived or not, it may be said that to the man of God, the tem])tation was as from " Satan transfonned into an angel of light." Christians, beware of such tempters. If persons who have nothing of reli- gion left but the garb and profession, invite you to a laxity of living, remissness in duty, &c. ; if they set you the example, and tell you that " their consciences do not condemn them," and say, " I am a professor, a teacher, &c. as thou art," heed them not. " To the law and to the testimony," &c. The case here supposed is not a new one, 1 Pet. ii. 15 — 22. But we return to the man of God ; and remark how temptation led to, III. His FALL. Here we must blame. 236 1. His unwatchfulness. When at Bethel he was on his guard. But, retired from the scene of difficulty and dan- ger, he relaxed. Peace and ])rosperity are often more dan- gerous than open hostility. " Watch therefore and pray always." 2. His easy credulity and compliance. A suspicious tem- jjer may be neither very comfortable nor creditable to its posses- sor. Yet our acquaintance with the world serves to shew us the need of caution : and the Scriptm-e advises us " to try every spirit." The old prophet, we allow, professed that "an angel spake," &c. But the place of his residence, and his advising di- rectly contrary to what the man of God knew to be a divine reve- lation, were suspicious circumstances. Had the tempted said, " Let God be true, and every man a liar," he might have avoided, 3. His positive transgression : "who was disobedient," &c. The command was simple but peremptory, ver. 1 7. It was not his part, it is not ours to ask, ' What harm can there be in this ?' but to obey. He disobeyed. And see, IV. His punishment, — including, 1. The denunciation of God's displeasure, ver. 20 — 22. Note the time. " As they sat at table ;" in the very act of transgression. So speedy and so remarkable the punishment. Num. xi. 33 ; Dan. iv. 28 — 33. Note the manner. Dr. Ken- nicott and others, indeed, suppose that the revelation was made, not to the old prophet, but to the man of God ; and translate ac- cordingly, see Dr. A. Clarke in lac. They seem to think the old jjrophet unworthy of the honour. But surely it was rather a judgment than an honour to be constrained thus to declare his own iniquity, &c. But, however the disclosure was made to the offender, there was mercy in it; as he had timely warning to pre- pare for, 2. The full effect of God's displeasure, ver. 24, 2.5. ( 1 ) The finger of God is evident in this transaction, ver 28. (2) There is no intimation that the visitation extended farther than to bodily death and the loss of family sepulture. (3.) This awful event was intended to be monitory to the Bethelites, to Jeroboam, and the old prophet Perhaps to the last it was 237 salutary, see ver. 29 — 31. And the story may admonish us of, 1. The evil of sin. In this case not punished beyond what is its desert in every case. Its turpitude nxost a])purent in the sullerings of good men, and of tlie Saviour. Wherefore, 1 Pet. iv. 14—19. 2. The constraining diijnity of goodness. It exacted the homage of the old prophet, ver. 31, and of Jeroboam ver. 6, 7. 3. The necessity of constant tvatchf illness and prayer, 1 Cor X. 12 ; Ps. cxix. 117. Zeta. IX. GOD'S METHOD OF HEALING OFFENSIVE TO THE PRIDE OF MAN. 2 Kings v. 12. " Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Is- rael? may I not wash in them, and be clean. " " All Scripture," saith St. Paul, " is given by inspiration of God, and is profitable — for instruction in righteousness." All Scripture, not jiarlicular parts of books only, but all and every part of it. Hence those who confine themselves to particular passages, and do not read the whole, deprive themselves of much important instruction. Not only may we derive profit from those facts which are immediately connected with the redemption of the soul, — or from the prominent doctrines of the gospel, — or from the precepts or promises of Christianity, but also from those parts which do not appear to have any connection with the gospel, or any particular bearing towards Christ. An atten- 238 live examination of many of these will shew us how much we need Christ, and will lead us to prize his gospel. As there is no village in the kingdom from which a way may not be found to the meti'opolis, so there is no passage in the Bible which may not be connected with Christ. Many of the historical parts of Scripture, though they say nothing of Christ, abound in instruction. They exhibit many a beacon to admonish us of danger, and many a light to direct our course. In them we see men placed in a variety of situa- tions, and under various aspects of providence, by which human character is developed, and the secret springs of moral actions are made manifest. Such histoiies instruct us in the knowledge of the hinnan heart, a knowledge which in point of importance is second only to the knowledge of God. The history before us is of this character. Let us lift our hearts to the Father of lights, that we may be instructed. Our text suggests a va- riety of ideas, to which I shall call your attention in succes- sion. I. That great men are not exempted from the eyils WHICH attach to OUR COMMON NATURE. Naaman was a great man, a commander-in-chief of the Syrian forces, a man honourable and valorous, but he was a leper. From one class of evils riches might exempt their possessors — the evils of po- verty, perplexity, anxiety, and embarrassment. But in many cases the opulent, through habits of vice, which are always ex- pensive, or from a silly vanity to appear greater than they really are, participate as largely in these evils as the humblest trades- man. But from other ills they have no exemption. 1. A^one from those which attach to the hotly. None from affliction in its almost endless diversity, sometimes affecting the body, sometimes the mind, and sometimes both. None from disapointment. Man is the creature of hope, but his hopes are frequently not realized. His heart is fixed upon a particular object, from which he expects to derive perpetual pleasure : but either it is removed out of his sight, or the supplies it sends forth are scanty, and but at intervals, or instead of being a never- failing spring of pleasure, it becomes a fountain of pain, and anguish, and misery. None from death. The sentence is pro- nounced upon all, " Dust thou art, and unto dust shalt thou re- 239 turn ;■' which with equal promptness is executed in the palace, as in the cottage, upon the jnince, as upon the peasant. 2. None from those which attach to the soul. Great men, like others, are involved in the elfects of the original transgies- sion : born in sin : in whose nature is sown a coiTupt seed wliich vegetates, without the counteraction of divine giace ; grows with their growth, and strengthens with their strength, till it becomes a great tree producing wild grapes. Their hearts contain a principle of rebellion, which ramities itself through all the fa- culties of the soul, darkening the understanding, — perverting the will, — depraving the afl'ections, — coiTupting the memory, — and producing overt acts of rebellion in the life. Great men, like others, " are by nature children of wrath," and liable to eter- nal death. But it is pleasing to remark, II. That theue are no evils attaching either to BODY OR SOUL, AVHICH GoD CANNOT REMOVE. 1. He can heal the body. This he can do either with or with- out means. Sometimes he heals miraculously, — such were many of the cures wrought by our Lord, by his apostles, — such also was the resuscitation of the Shunamite's son by Elisha, — and of Lazarus and the widow's son by Christ. But though he could have done every thing without means, he has chosen to do al- most every thing with them, both in nature, in providence, and in grace. He could have so constituted man as that food should not have been necessary to his sustenance ; or he could have caused food to have been spontaneously produced without any labour on his part. But he has done neither. Man recpiires sustenance ; and to obtain it he must plough, and sow, and reap. He could have accomplished all the revolutions which have ta- ken place in the world by his own fiat, without employing a sin- gle instrument ; but instead of doing so, to accomplish the changes which have been ejected, he has employed a Moses — a Cyrus — an Alexander — a Ctcsar — a Titus — a Cromwell — a Buonaparte — and a Wellington. He could have inadiated the minds of the whole human race, and perfectly instructed them in the knowledge of his character and will by the immediate in- spiration of his own Spirit, without either Bibles or ministers ; but he has not done so. On the contrary, in gi'ace, as in nature and providence, he accom])lishes the i)uq)oses of his will by a 240 continual instrumentality. In conformity with his general plan, he appoints means in the case before us, ver. 1 0. 2. He can heal the soul. By applying the sacred halm of pardoning mercy to the wounded conscience — by secretly, but poweifully operating upon the will and giving it a new direc- tion — by purifying and elevating the effections — by strengthen- ing the moral powers through the " law of the spirit of life in Christ Jesus, making us free from the law of sin and death," — and by making the memory the depository of soul-purifying tniths. It is however deeply to be lamented, III. That the simplicity of God's remedies are FREQUENTLY OFFENSIVE TO THE PRIDE OF MAN. Look at the case before us. What could be more easy than the remedy suggested ? " Go and wash in Jordan seven tunes." But its simplicity was that which rendered it objectionable with Naa- man. Besides, he had previously arranged in his own mind how the cure was to be performed, ver. 11. The patient dictated the plan of his own cure, and because the physician prescribed a different one, he was indignant. This spirit of proud dictation to God, directly opposed to that child-like docility with which we should always contemplate him, has frequently led to the rejection of his plans. 1. It led the Jews to reject Christ. They desired the Messiah, as Naaman desired a cure. But as Naaman had pre- viously determined by what process the cure was to be effected, so they had formed in their minds what kind of Messiah he was to be. He was to be a great man, an illustrious prince, and a mighty wamor. He was to emancipate the Jews from vassal- age, to conquer the Romans, and to extend his dominion from sea to sea, and from the river to the ends of the eavth. But because their carnal expectations were not realized, they put him to death. 2. It leads many to reject the peculiar doctrines of the gospel. — The divinity of Christ, — the doctrine of the atone- ment, — and spiritual regeneration. Why is the divinity of Christ, for instance, rejected ? Because the Scriptures do not teach it ? Impossible, for to him they ascribe the name, and attributes, and works, and worship of Jehovah. No, it is because men bring a previous creed to the Bible, instead of deriving their creed from it. They melt the Bible into the 211 iiumkl of their opinions, instead of melting down their opinions into tlie niouUl of the Bible. 3. // hinders many from closing in tvith God's victhod of JHstifying the ungodly. He offers a free pardon to men us sinners. The pride of the human heart rejects this, and brings a price — Comparative innocence, — works of righteousness, — acts of charity, — or tears of penitence. The price is already l)aid and accepted, and the salvation already purchased can only l)e received by men as sinners who have nothhig to pay. There is no royal road to the favour of God, any more than to learning; no, the rigid moralist and the profligate must be justified on the same terms. But, IV. When God's remedies are adopted, they never FAIL TO succeed. Look at the case before us, ver. 14. In the cures by the brazen serpent — In the case of the man whose eyes were anointed with clay — In the conversion of St. Paul — Of the Philippian jailer — Of the great cloud of witnesses in every age, and especially of the present. Conclude, 1. With an address to those ivho are insensible of their dis- ease. See how the moral leprosy has affected all your powers. 2. Address those who desire to be healed. The Jordan is flowing, — The fountain is open. — Come now, wash and be clean. Omega. LX. PRAYER PROVED TO BE A PROFITABLE EXERCISE. Job xxi. 15. " What profit should we have, if we pray unto tiitn?" " I AM the man that hath seen affliction," said Jeremiah ; and with equal propriety might Job have adopted similar language. What affliction did he see in his family ; in his substance ; and VOL. IV. M 242 in liis person ! and how afflictive were the ill-natured and sar- castic reflections attached to his character by his mistaken friends ! they were puzzled to understand why God had thus dealt with Job. As his afflictions were so sudden, so cotn- ])licated, and so overwhelming, they thought that some secret thing, some hidden wickedness, had drawn down the heavy judgments of God upon him. But Job confutes their unfounded assertions, and vindicates his own character, by showing that this world, though the theatre of crime, is not the scene of punishment. " Wherefore do the wicked live ?" &c. ver. 7. Why does not God punish them ? They are not afflicted — neither in their persons, " The rod of God," &c. ver. 9. Nor in their families, " Their seed is established," &c. ver. 8. Nor in their property, "Their bull gendereth," &c. ver. 10. Nor have they anv inward depression of spirits, " for they take the timbrel and harp," &c. ver. 12. But this prosperity could not be the result of innocence on their part, or of approbation on the part of God. For " they say unto God, Depart from us," &c. " What is the Almighty, that Ave should serve him, and what profit ?" &c. That is, there is nothing in God to excite our homage, nor is there any thing in prayer to pro- mote our welfare. Thus the sentiment in the text is as false as it is impious. But let us try to profit by this passage, while we consider, I. The exercise assumed — " If we pray unto him." II. The inquiry instituted — " What profit should we have ?" I. The exercise assumed — " If we pray," &c. Prayer implies four things : 1. A consciousness of want. Man is a needy creature. He wants every thing ! nothing is absolutely his own. Destitu- tion is his inheritance; if God abandon him, he has nothing, and is nothing. He wants earthly blessings to support his body, and heavenly blessings to sustain and satisfy his mind. But many never pray, because they know not their necessities ; they are ignorant of themselves, of their poverty, guilt, and wretched- ness. They are best qualified to pray who know most of them- selves. 2. Prayer supposes an object capable of supplying our wants. This Being must know our necessities, and possess sufficient 243 benevolence and power to supply them. Such is the Almighty, who is considered in this verse as the object of pniytr. He knows us altogether, and his benevolence is equal to his know- ledge, and His name is sufficiently indicative of his power to do us good. Prayers to saints or angels are impious, as they transfer the homage from the Creator to the creature ; and absurd, as angels are as dei)endent as men. 3. Prayer implies an approach towards the Almighty. Man is an alien from God ; far gone from original righteous- ness. God is not in all his thoughts. The lusts of the flesh, the lusts of the eye, and the pride of life, absorb his whole attention. But when he begins to pray, his mind turns towards God. Hence prayer is called feeling after God, looking to him, seeking his face, and pouring out the heart before him. 4. Prayer includes an expression of our wants. They who pray speak to God : " Behold now I have taken upon me to speak unto the Lord," &c. Gen. xviii. 27. " Whiles I was speaking in prayer," &c. Hannah spake in her heart, when she prayed, but her voice was not heard, I Sam. i. 13. " When ye pray, say. Our Father," &<:. " Take with you words, and turn unto the Lord," Hosea xiv. 2. Let us express our wants fully ; let us not dissemble nor doke our sins before the face of Almighty God ; but confess them in all their variety, their malignity, and demerit. Let us do it humbly. God is an awful Being : we arc not worthy of the least of his mercies. Pride is hateful to God ; but " he shall save the humble person." Let us do it importunately : God suffers us to plead with him, Luke xi. 5 — 10; xviii. 1—7. Do it by faith ; and especially do it in the name of Jesus, .John xiv. 13, 14. IL The inquiry instituted. "What profit should we have ?" &c. Silfishness is universally prevalent in the world. Wicked men are invariably selfish men ; " All seek their own, not the things which are Jesus Christ's." Hence the inquiry concerning profit in the text ; and because prayer is deemed un- profitable, therefore it is neglected. But there is no exercise under heaven attendi-d with so much profit as prayer. 1. Prayer contributes to the removal of evil. — Of moral evil. Jabez prayed that (lod would keep him from evil; and God granted him that which he requ sted. David said, " I will confess my tran.sgrcssions unto the Lord, and thou forgavesl the M 2 244 iniquity of my sin." Of natural evil. — Affliction. " Is any among you afflicted ? let liim pray." " Then they cried unto the Lord in their trouble, and he delivered them," &c. Ps. cvii. 6. Hezekiah prayed, and wept in his affliction, and God said, " Behold, I will heal thee," 2 Kings xx. 5. — Soitow. " I found," said David, " trouble and sorrow : then called I upon the name of the Lord," &c. Ps. cxvi, 1 — 4. Christ " offered up prayers and supplications with stong crying and tears, unto him that was able to save him from death, and was heard in that he feared." — Oppression. Look at Israel in Egypt, " I have heard their cry," saith God, " by reason of their taskmasters, and am come down to deliver them," Exod, iii. 7, 8. See Peter shut up in prison; but prayer was made for him, and God delivered him. Acts xii. 5 — 16, 25. 2. Prayer is instrumental in procuring good. All good, for body and soul, for time and eternity, is promised to prayer. Is it profitable to possess wisdom ? Yes, " if thou be wise, thou shalt be wise for thyself." Wisdom procures happiness, Prov. iii. 13. — Length of days, iii. 16. — Pleasure, ver. 17. — Pro- motion, Prov. iv. 8. — And glory, iii. 35 ; iv. 9. But he who never prays is devoid of wisdom. See 1 Kings iii. 9 ; Dan. ii. 18, 23 ; James i. 5 ; Acts x. 31. Is it profitable to possess power ? Power to resist the devil, to conquer our con-uptions, and to vanquish and put to flight the annies of the aliens ? Prayer supplies this sti'ength. " In the day when I cried, thou answeredst me, and strengthenedst me with strength in my soul," Ps. cxxxviii. 3. The Spirit helpeth our infirmities ; but they who pray most acceptably to God have the largest effusion of that Spirit, Luke xi. 13. Prayer is a most important part of the Christian's armour. Is it profitable to possess protection ? See Ps. xviii. 3 ; Ivi. 9. To possess peace ? Phil. iv. 6, 7. To have an assurance of heaven ? See the penitent thief, Luke xxiii. 42, 43. And the profit of prayer infinitely outweighs all other profit, — It is divine. Worldly profit consists in flocks, herds, money, &c. This in faith, gi-ace, love, happiness, &c. — It is mental. Worldly profit is sensual, all for the outward man ; but he who prays is eniiched inwai-dly ; all his intellectual powers are profited. — ^Itis comprehensive. Worldly profit is cir- cumscribed, and bounded by time ; the profit of prayer illimi- table. — It is universal. Worldly profit affects us partially; 245 this, in body, and soul, and substance. And the prntit arising ironi ])rayei- is secured without risk, and retained witliout any leavs uf dejjrivation. In conchision observe, 1. The conduct of the wicked is impious. They not only live without prayer, but live as if God had no right to exact this duty of them. " What profit should we have, if we pray ? " — But is it optional with you whether to pray or not ? Are du- ties matters of opinion ? No, God has made prayer impera- tive upon you ; it is his commandment, and it cannot be vio- lated with impunity. 2. The conduct of the wicked is erroneous. They consider prayer a ])rofitless exercise, and therefore neglect it. But this calculation is totally unfounded. Prayer avails much. How strange that men who reason so conclusively in matters of sci- ence, should suHer themselves to be so grievously deceived as to the duties of religion ! 3. The conduct of the wicked is ruinous. Without prayer salvation is unattaniable, Prov. i. 24 — 31. Beta. LXI. DAVID'S AFFECTION FOR THE HOUSE OF GOD. Psalm xxvi. 8. " Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth." It would be at once presmnptuous and imprudent in us to expect to ]xiss through life in circumsUuices very different from those which usually fall to the lot of our fellow-men ; inasmuch as the result of our so doing could only be disappointment and vexa- tion, proportioned to the strength of the foolish expectation we 246 had formed. Prudence, therefore, would teach us to meet " the thousand various ills that flesh is heir to," in a proper spirit ; and so to live as to turn them to the best account. In order to this, we may derive material assistance from our Christian friends ; and learn from their counsel and encourage- ment how " two are better than one," &c. And it may also be very useful to us to look backward, and observe how good men of former times conducted themselves while passing through similar scenes. By this means, we shall discover, that they sometimes derived support from anticipation of a happy result of all their troubles. Job xxiii. 10; 2 Cor. iv. 17, 18. And that, on other occa- sions, they fortified their souls by reflecting on the past ; and, in either case, by referring their cause to God. " Our rejoicing is this, the testimony of our conscience," &c., such is the lan- guage of an apostle, 2 Cor. i. 12. And similar to this is that of the Psalmist, when exposed to " bloody men, in whose hands was mischief; " " Lord, 1 have loved the habitation of thy house," &c. Observe, I. The object of the Psalmist's affection. "The habitation," &c. If this Psalm was com])osed by David, as the prefix to it asserts, then there can be no question as to what particular fabric his declaratic n refers. It must have re- spect to the tabernacle of the congregation, described in Exodus xxxvi, a portable building, which was earned from place to place during the journeyings of Israel in the wilderness; and after- wards erected in different places of the land of promise, till it was at length fixed at Jerusalem. This tabernacle was divided into two apartments ; the holy place, and the most holy. In the latter of these was the ark of the covenant, the lid or cover- ing of which was the mercy seat, overshadowed by the wings of " the cherubim of glory," Heb. ix. 5. Upon this, between the cherubim, the cloud of glory, or the symbol of the divine pre- sence, appeared. Lev. xvi. 2. And from this place God com- muned with Moses, Exod. xxv. 22. So that the Psalmist seems to have respect particulai'ly to this, as the place where Jehovah's honour or glory dwelt. But this "habitation" gave place to Solomon's temple ; and that temple was succeeded by another, whose very foundations have been ploughed up, in fulfilment oi' 247 the Redeemer's prophecy. Matt. xxiv. 2. Christians, however, are not the less favoured on this account, " for the Word was made Hesh," &c., John i. 14. And from him we learn, that neither in Jerusalem nor Gerizim, nor elsewhere exclusively, shall men worship the Father, John iv. 21 — 24. He " before all temples prefers the upright heart and pure ; " and is where " two or three " spiritual worshippers " are gathered together." If therefore we are so assembled, we may say, surely " this is none other than the house of God." But to return to our text. It is observable that, 1. The Psalmist's was an ardent affection. So much so, that he thinks fit to make particular mention of it to the " heart- searching God," when he wished to interest him in his favour. Such the address of Peter, " Lord, thou knowest that I love thee." 2. The Psalmists teas a constant affection. " Lord, 1 have loved," formerly. But the same affection still prevailed. " Out of the abundance of the heart," his mouth spake. He turned to the subject with ])leasure, ver. 7. Hence it appears, that 3. The Psalmist's was a practical affection. " I will com- pass thine altar," &c. ver. 6, 7. He was not a mere jn'ofessor, of which there have been but too many in all ages. We do nco. Writing was always a necessary exercise ; but in the early periods of the world, before printing was invented, it was pecu- liarly needful. Some were eminent for handling the pen of the writer, Judges v, 14. Many imitate the Psalmist in the riuency of their speech ; they talk rapidly, but alas ! they talk mckedly. Others converse freely, and piously ; but incohe- rently, enthusiastically, and eiToneously. The Psalmist here spoke of the things he had made and studied conceniing the King. Let us always think before we s])eak ; and let o\u words be seasoned with grace, that we may minister grace to the hearers. Next to the preface, or iiitroduction, we have, II. A DESCRIPTION OF CHARACTER. " Thou art fairer," 1 , In his person. He is " fairer than the children of men." Was not the personal appearance of Christ beautiful ? Is there any thing unreasonable in supjjosing that he who possessed all the fulness of the Godhead bodily had peculiar personal attrac- tions ? that he, whose mind was never ruffled by an imjiroper tem])er, should have beauty, and serenity beaming in his coun- tenance ? Isaiah indeed said, that he had " no form, nor comeliness, nor beauty, that we should desire him." But did not this refer to the scandal of his cross ? But there is moral as well as physical beauty. There are mental endowTnents, which in the sight of God are of great price. In this respect, especially, Christ was fairer than the children of men. Hovv holy wius his human soul ? What wisdom, and love, and pa- tience, and humility did he possess! And in addition to all human adornments, he had the glory of the only begotten of the Father ; he had essential and uncreated beauties. The Re- deemer is described, 2. In his address. " Grace is poured into thy lips." He not only possessed a plenitude of gi'ace, for his own support in the arduous work in which he was engaged, but that he might instruct and console others. Grace was poured into his lips. The gospel of the grace of God, with all its rich dis])lays, kind invitations, and giacious promises, w us conunitted to him ; and 252 this gospel he explained, unfolded, and enforced, with such sweetness, majesty, and authority, as to excite the astonishment of all who heard him, Luke iv. 15, 22 ; John vii. 46. The Messiah is designated, 3. By the commendation of Jehovah. " God hath blessed thee," &c. To bless signifies to extol, to commend, or speak well of. God hath extolled his Son in the ascriptions of Divine titles, honours, and perfections to him. Extolled him in his mediatorial capacity. Matt. iii. . 16, 17. In the homage and adoration which he has commanded the highest order of created beings to pay him, Heh. i. 6. In the high and exalted situation to which he has raised him, Phil. ii. 9. Blessed him in making him an everlasting blessing to men. All blessings flow to us from him : " Men shall be blessed in him," Psalm Ixviii. 18. And shall not men bless Him, whom God hath blessed for ever ? Rev. V. 11—14. III. A PETITION ADDRESSED TO THE MeSSIAH, " Gird thy sword," &c. Here Christ is characterized as a mighty hero, or dignified conqueror, going forth to battle. We have, 1. The cause he maintains. It is not political warfare. He makes w^ar, not to dethrone monarchs, but to subdue vices ; not to destroy men's lives, but to save their souls. His is the cause of truth, meekness, and righteousness. — Truth in opposition to error. All the systems of religion that men have invented, have been assemblages of human eiTors. Christ taught the truth, and nothing but the truth. He gave men trae ideas of God, of himself, of the Holy Ghost, of sin, religion, &:c. — Truth in opposition to shadow. The Jewish religion was a religion of shadows, types, and ceremonies. Christ was the substance, and the archetype of what was represented in the law. — Truth in contradistinction to prophecy. The prophets prophesied of the grace that should come unto us ; and what they said was by way of promise. Christ accomplished and fulfilled all righteousness. Wherever religion prevails, there truth is known, loved, and practised. Sin is a system of lying, fraud, deception, and error. Deception is the basis of crime. But all that appertains to Christianity, harmonizes with truth. — The cause of Christ is the cause of meekness. Worldly warfare is the child of wrath ; and fury, and malevolence, are its inseparable companions. And the Jewish doctors tolerated a 253 religion which said, " an eye for an eye, and a tooth for a tooth." IJut nothing could suii)ass the meekness and gentle- ness of Clnist ; and his disciples wvyh to he formed on the same ])lan : " Leani of me," &c. ]\Jatt. xi. 29. — The cause of Christ is (he cause of ri(jhteousness. He himself is the Lord of righteousness ; and his laws, requirements, people, and king- dom, are all righteous. 2. The manner how the Psalmist expected the Messiah to achieve his victories. " Gird thy sword," &c. This is the sword of the S])irit, the word of God, the gospel of our salva- tion, IJeh. iv. 12; Rev. i. 16. The power of the gospel sur- ])asses all description, Rom. i. 16 ; 2 Cor. iv. 7 ; 1 Thess. i. 5. With what glory, and majesty, did Christ redeem, by the ])reaching of his gospel in the first ages of Christianity ! Idols fell, temples were demolished, oracles struck dumb, the reign of the devil circumscribed, and whole crowds presented themselves at the loot of the cross. And what triumphs and \'ictories hath the Redeemer achieved by the preaching of his gospel, even in our day ! I,et us also notice, 3. The interest which the Psalmist took in the extension of the Redeemer's kingdom. He prays, " Gird thy sword," &c. See Psalm xc. 16, 17 ; cxviii. 2-5; 2 Thess. iii. 1. The same spirit pervades all Christians. They love Christ, and l)ray, " Ride on prosperously,'' &c. They love truth, and meekness, and righteousness : and this prompts them to adopt the lan- guage of the text. They love the souls of men, and they know that in proportion as Christ extends his trinm])hs, sinners are saved, the devil is disappointed of his hope, and hell of its ex- pectation. 4. The confidence of success expressed. " Thy right hand shall teach thee temble things ; thine aiTows are shai"]) in the hearts of the King's enemies," &c. " Thy right hand," &c. This means that his mighty jiower should accomjilish amazinsr and miraculous works ; for " with authority and j)ower he com- manded the unclean spirits," &c. Luke iv. 36. The shai-p ar- rows, which pierce the heai'ts of the King's enemies, are intended to represent convictions of sin. " The arrows of the Almighty are within m-e," &c. Job vi. 4. " Thine arrows stuck fast in me," Psalm xxxviii. 2. Thus, Peter's hearers were pricked in their hearts, Acts ii. 37. And as ari'ows in the tiesh produce the 254 most acute feelings, so convictions for sin fill us with the most ularniing apprehensions, and lead us to sue for mercy at the throne of grace. "Whereby the people fall under thee." Then prejudice, and pride, and self-confidence, all give way, and the sinner sinks into the dust, abashed, humbled, and confounded. Let us learn from the text, 1 . The exalted character of the Messiah. 2. The nature of that glorious warfare which he is cany- ing on upon earth, for the rescue of his immortal offspring from the galling yoke of sin, and the usurped dominion of the devil. 3. The delight which we should feel in speaking on this in- teresting subject, and the prayers which we should oHer up for its promotion. 4. The confident expectation we may entertain of its final triumph. Beta. LXIIL THE DUTY OF TRUSTING IN GOD. Psalm Ixii. 8. " Trust in him at all times ; ye people, pour out your liearts before him : Got! is a refuge for us." The royal Psalmist was not only a man of extenstve knowledge, but also of deep piety and eminent devotion. He was inti- mately acquainted with the Lord his God, and lived in habits of hallowed intercourse and communion with him. His confidence was strong and active, and was freipiently accompanied with un- speakable joy and consolation. This certainly appears to have been his happy experience when he composed the Psalm befon; us. Though it contains neither prayer nor praise, it is peculi- arly insteresting and instructive. It principally consists of David's professions of faith and liope in the God of his salva- 255 lion ; ami of earnest exhortations to others, to trust ni his mercy and call on his name. Sucli is evidently the import of the lan- guage selected for our present consideration ; — " Trust in him at all times," &c. In these words we have an interesting fact as- serted, — an important duty enjoined, — -and an encouraging di- rection urged. Observe, I. An intkrksting fact asskkted. " God is a refuge for us." This is a fact in which all mankind are deeply inte- losted. If God he not our refuge, we are imdone, and must tinally perish in our sins. But thank the Lord, he has not left us without help. He " hath remembered us in our low Estate, for his mercy endureth for ever." Let us therefoi'e never forget the two following i)oints of doctrine : 1 . Our circumstances require a refutje. We are naturally deju'aved, ignorant, guilty, condemned, and perishing sinners. Having forsaken the fountain of living waters, we are become wretched, miserable, and helpless; "having no hope, and with- out God in the world," Eph. ii. 12. In this deplorable state of impiety and misery, the wrath of God abideth on us, and we are exposed to eternal peidition as the natural result and just de- merit of our innumerable transgressions. It is an undeniable truth, that we have destroyed ourselves; but " in God is found our help," Rom. vi. 23. A deep conviction of our sinful state, and utter insufficiency, will ever extort the cry, '•' Save, Lord, or I j)erish ;" and a knowledge of divine mercy will encourage our faith and hope in the Lord, Psalm cxxx. 7, 8. 2. A refuije is provided for mankind. " God is a refuge for us. ' De])lorably wretched as we are, the Almighty condescends to become, through the mediation of his beloved Son, our " strength and our Redeemer." He \Nas in Christ, reconciling the world unto himself, and "laid on him the iniquity of us all." He is therefore the divinely appointed "hiding place" of sinners, and " the strong-hold" of his people, Isaiali xxxii 2. In Him they find refuge from the curse of the broken law, the guilt of sin, the reproaches of conscience, the malice of their enemies in every time of trouble, and from the miseries of eter- luil destruction, I'salm xviii. 1 — 3. He is an almighty, all-suf- ticient, and everlasting refuge, which is always accessible, and never fails to ])rotect, deliver, and comfort, such as " lay hold on the hope set before them," Prov. xviii. 10. To him then let u."* 256 come with liitmble confidence, rejoicing in the consolatory fact, that " God is a refuge for us." Tlie text also contains, II. An important dutt enjoined. " Trust in him at all times." This is both the imperious duty, and the highest in- terest of every human being. It is therefore highly necessary to consider its import and properties, as described in the words before us. 1. The object of this duty is noticed. " In Him ;" that is, in God, of whom David says, "He only is my rock and ni}- salvation." He has been the refuge and confidence of the righ- teous from the beginning, Psalm xxii. 3 — 5. He is the only object in which we can trust, with safety and advantage. All others are broken reeds, and refuges of falsehood. " Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord." We must implicitly trust in his infinite wisdom, power, goodness, and truth; knowing that he is the God of all grace, and the donor of every good and per- fect gift. Let us then renounce all creature confidence, and " trust in the Lord for ever; for in the Lord Jehovah is everlast- ing strength," Psalm cxv. 9 — II. 2. The nature of this duty is asserted. " Trust in him." This implies knowledge, for we cannot trust in a being with whom we have no accpiaintance, Psalm ix. 10. Attachment, for we shall never be disposed to confide in an object we do not love. Psalm cxvi. 1, 2. Dependence, which includes a full re- nunciation of all self-righteousness, and an implicit affiance in the Divine character and promises ; with a devout expectation of every needful blessing, Isaiah xii. 2. Obedience, for personal trust in God is an operative principle ; and is always evinced by its practical fruits, in a holy life, and heavenly conversation, Rom. xii. 1. It is an entire sun-ender both of body and soul to God, through the merits of the Redeemer, in confident hope of pre- sent salvation, and eternal life, Rom. xiv. 7, 8. It is an essen- tial property of pure religion, and the distinguishing character of the righteous. Psalm xxxi. 19. 3. The period of this duty is specified. " At all times." There is no season in the whole compass of human existence when it is not needful to trust in the Lord. We are invariably dependent ujion him for " all things that pertain unto life and godliness." And hence we ought to trust in him in times of 257 prosperity and adversity, in times of temptation and trial, in times of health and atUietion, Psalm 1. lo. — In youth, in old age, in death, and for ever. — In the discharge of e\ ery duty, the enjoyment of every privilege, and in the antici])ation of all necessary good, I Pet. v. 7 ; ileh. iv. 16. " Blessed is the man tliat trusteth in the Lord, and whose hope the Lord is." To such characters we have, in the text, III. An encouraging direction urged. " Ye people, pom- out your hearts before him." In this appropriate advice two things are observable, both of which are highly instructive, and well calculated to promote the spirit of devotion. 1. The import of prayer is stated. " Pour out your heart.' Spiritual worship does not consist in any external ceremonies, however coirect ; nor in the repetition of any particular forms of language. Matt. xv. 8. It is the work of the heart. All the powers of the soul must be engaged with the object of our devo- tion. We must pray " with the spirit, and with the understand- ing also." The Almighty looks at the heai't, and requires truth in the inward parts, John i\'. 24. The soul must be breathed to heaven under the quickening influence of the Holy Spirit, Psalm xxv. 1 ; Jude 20. All our wants and desires, conqilaints and sorrows, hojies and fears, must be sjiread before the Lord, in the solemnities of his worship. The whole heart must be developed, or j)oured out before him, in " prayer and supplication, with thanksgiving." 2. The order of prayer is observed. " Pour out your heart before him." We should ever consider ouselves under the eye of Jehovah, in the exercises of religion, and realize his sacred ])rescence. " Thou, God, seest me," is a sentiment that should deeply impress our minds at all times ; but especially in our ad- dresses to the throne of gi-ace. Whenever we engage in devo- tional services, whether ]iublic or private, we are considered as withdrawing from the world, and appearing more innnediately before God, Malt. vi. 6. By prayer we come to him, draw near to him, ])lead with hhn, and " order our cause before him." This solemn truth will gi'catly tend to banish every distracting care, and secure our spiritual profit, Isaiah xl. 31. It will counteract the baneful influence of hypocrisy and forn)ality, and promote a spirit of holy reverence, sincerity, and watchfulness. To con- clude: we may infer. 258 1. The duty and interest of trusting in God. In him only have we refuge and strength. Flee then to him, and " put your trust under the shadow of his wings." 2. The sin and folly of neglecting prayer. Take warning, ye prayerless sinners, and repent. " Awake to righteousness, and pray without ceasing." Eta. LXIV. THE GENERAL EXTENSION OF CHRIST'S KINGDOM FERVENTLY IMPLORED. Psalm Ixxii. 18, 19. " Blessed be the Lord God, the God of Israel, who only doeth wondrous things. And blessed be his glorious name for ever : and let the whole earth be filled with his glory ; Amen, and Amen." The Psalm before us is entitled, " A Psalm for Solomon," and appears to have been composed by David in the decline of life, when he set his beloved son on the throne of Israel. Hence, the primary design of this Psalm undoubtedly was, to describe the nature and effects of Solomon's excellent adminis- tration. But though this is admitted, yet we may conclude that " A greater than Solomon is here " ultimately referred to ; for the description, thus given, can properly apply only to the kingdom of Chi'ist, the Prince of peace, the great antitype of Solomon. This is evident, 1. From the extent of his authority. " He shall have do- minion from sea to sea, and from the river unto the ends of the earth. Yea, all kings shall fall down before him, all nations shall serve him. All men shall be blessed in him, all nations shall call him blessed," ver. 8, II, 17. 2. From the henejits enjoyed by his subjects. See ver. 4, 12, 14. The poor, the needy, the oppressed, and helpless supplicants ever engage his compassionate attention; and he 259 redeems their souls from the violence and wiles of the infernal oppressor. 3. From the duration of his kingdom. It will continue throughout all generations, and will remain as long as the sun and moon endure, ver. 5, 7, 17. This interesting subject having filled and enraptured the vigorous mmd of our sweet Psalmist, he concludes his sublime composition in the glowing language of the text, " Blessed be the Lord God," &c. In im- proving our text we may consider it, I. As A PROPHETIC ORACLE. Thus Considered, it assures us, 1. That the whole earth will be filled with God's glory. As the Spirit of the Lord thus spake by David, this is in per- fect harmony with the various other predictions ; see Isa. xi. 9 ; Hab. ii. 14. The glory of the Lord implies, A display of his perfections in the salvation of mankind. This appears from the ])rayer of JMoses, Exod. xxxiii. 18, and God's answer to this prayer. Com])are ver. 19, witli chaj). xxxiv. 5 — 7. It also hnplies. The pious acknowledyement of God's sarimj good- ness, as by the churches of .ludea, on hearing of Paul's con- version. Gal. i. 22 — 24. The whole eartli being filled with (iod's glory must therefore include, the conscious enjoyment of God's saving goodness, and the pious acknowledgment thereof l)y mankind in general ; which is su])posed by what John wit- nessed in his prophetic vision. Rev, vii. 9, 10. As our text leads us to expect this, so it assures us, 2. That the earth will be filed ivith God's glory, by means of Christ's administration in his mediatorial kingdom. This is justly inferable from the petition hereby suggested, " And let," &c. It is plainl}' intimated by our Lord's prayer, Luke xi. 2. And it is expressly affinned by the ])rophet, Isa. Ixi. 1 — 3 : " The Spirit of the Lord God is upon me," &c. We may consider our text, II. As A SOURCE OF SACRED INSTRUCTION, Thus Consi- dered, it teaches us, 1. That Christ is a divine person: "The Lord God of Israel," It is Christ that visited and redeemed his people; and he that visited and redeemed his people is the Lord God of Israel. Of this we are assured. By the most credible tes- timony. That of prophets : of David, see Psa. xlv. 6, and ex. 1 ; 260 of Isaiah, chap. ix. 6 ; and of Jeremiah, chap, xxiii. 5, 6. Of evangelists: as Matthew, chap. i. 22, 23 ; and John, chap. i. 1. And of apostles : as Thomas, John xx. 28 ; Paul, Rom. ix. 5 ; and James, chap. ii. 1. By the most incontestihle facts : as his creation of all things. Col. i. 16 ; his preservation of all things, Col. i. 17; and his raising himself from the dead, John ii. 19, 21. 2. That his regal acts are wondrous : he doeth ^Yondrous things. He did wondrous things as the God of Israel, in he- half of his Hebrew subjects, by delivering them from grievous bondage, by preserving them amidst a dangerous wilderness, and by blessing them with a desirable inheritance, Psa. cxxxvi. 10 — 23. He still doeth wondrous things as the King of saints, in behalf of his Christian subjects, by delivering them from a worse than Egyptian bondage. Matt. xi. 28; John viii. 36 ; by preserving them amidst most alarming dangers, Psa. xvii. 7 ; John X. 27, 28 ; and by blessing them with a better country than that of the earthly Canaan, Heb. xiii. 14, chap. xi. 16 ; 1 Pet. i. 3 — -5. We may consider our text, III. As AN EXAMPLE OE ACCEPTABLE DEVOTION. Thus considered, we are led to regard it as containing, 1. Grateful adoration. " Blessed he the Lord God, the God of Israel, and blessed be his glorious name for ever." Hereby vve are taught that God should be praised for his won- drous works. To jiraise God for his goodness is our duty, for he requires it bv express injunctions, Psa. 1. 14, and cvii. 1 , 8, &c. To praise God is our honour, for this is the most disin- terested part of devotion ; more so than that of deprecation and petition, in which we refer to our own interests. At the same time, praise renders our worship most like the worshi]) of heaven. Rev. xv. 3. To praise God is our wisdom. This duty is attended with pleasure, Psa. cxlvii., and is the means of obtaining renewed favours, Psa. 1. 23. We are led to regard this example as containing, 2. Humble acknowledgement. " Who only doeth wondrous things." This should be the language of all Christ's gracious subjects, for they are saved, not by their own merit, but through God's mercy. Tit. iii. 6, 7. This should also be the language of all God's honoured instruments, for God's work is effected by 261 liis own agency. It is he who removes all hindrances that would impede the laboiu's of" his servants. Zee. iv. (i, 7 ; and it is he alone who crowns their labours with success, 1 Cor. iii. 6, 7. We are led to regard this exam])le as also containing, 3. Ferreiit desire. " Let the whole earth be tilled with his glory, Amen, and Amen." It is desirable that the whole earth may be lilled with God's glory, on principles both ol" piety and benevolence. On principles of piety, because hereby the feli- city of angels will be augmented, Lulce xv. 10; the most pleasing satisfaction will be allbrdcd to our gracious Redeemer, Isa. liii. 10, 11; and God will become generally honoured by the human race, Mai. i. 11. On principles of benevolence ; for hereby much moral evil, or sin, will be prevented, James v. 19, 20; nuich natural evil, or misery, will be avoided, as na- tional judgments, 2 Chron. vii. 14 ; political discord, Isa. ii. 4 ; and the eternal death of immortal souls, James v, 20 ; and much good, or human happiness, will be occasioned. This haj)])iness will be enjoyed by penitent individuals, on their obey- ing the gospel, Psa. Ixxxix. 15, 16 ; by pious families, through domestic concord, Psa. cxviii. 15 ; and by the redeemed in heaven, Isa. xxxv. 10. From this interesting subject we may infer, 1. The certain fulfilment of God's purpose to fill the earth luith his glory. This event is certain : from God's promise to his son, Psa. ii. 6, 8 ; from the immutability of his counsel : this no device of God's enemies can alter. Job xxiii. 13 ; Prov. xix. 21 ; and from the perfections of Christ as the God of Israel : his unbounded mercy, Psa. cxxx. 6, 7 ; his inviolable truth, Heb. vi. 17, 18; and his uncontrollable power, Dan. iv. 35. We should also infer from our text, 2. The propriety of concurring with God in fulfilling his purpose. We are all capable of thus concurring with him ; by prompt personal subjection to Christ's authority, Psa. ii. 12 ; by a due im])rovement of our talents, 1 Pet. iv. 10 ; by our examples, Rom. xiv. 18; and our prayers, Isa. Ixii. 6, 7. Such concurrence is required of all Christ's followers. This appears from God's inquiries, Psa. xciv. 16 ; connnands, Prov. iii. 27 ; Gal. vi. 10; and threatening, Judg. v. 23. And to engage in this concurrence is our interest. For those who a])- 262 prove themselves as the called, and chosen, and faithful servants of Christ on earth, shall be for ever with him in heaven, Rev. xvii. 14. Alpha. LXV. JEHOVAH'S REIGN MATTER OF JOY TO ALL. Psalm xcvii. 1, 2. " The Lord reigneth ; let the earth rejoice ; let the multitude of isles be glad thereof. Clouds and darkness are round about him ; righteousness smd judgment are the habitation of his throne." On what occasion this psalm was penned is uncertain. The Talmndic doctors, by a forced criticism, attribute it to Moses ; while some Christian commentators ascribe it to David, though it wants his name. Those that ascribe it to David, judge that it refers to the establishment of his throne after Absalom's rebel- lion. But later critics attribute it to some unknown author, and suppose it to have been written after the return of the Jews from Babylon. It opens with the language of exultation, " The Lord reigneth," as is evident from the restoration of his people, notwithstanding the intention of their enemies : their design was to destroy us, but he has overruled it. Some deny his being, and many more his government ; yet still he reigns. But the sin of the multitude is to blame his government as unwise, and harsh, if not unjust ; nevertheless, he reigns in righteousness, &c. We observe, I. That all things are under the control of the Lord Jehovah. " The Lord reigneth," &c. Unhumbled reason says that all things in the natural world are under the government of merely natural and mechanical causes ; and that all things in the intellectual and moral, spring from the un- influenced agency of the human mind : but such is not the doc- trine of the text ; it declares that all things are under the go- 263 vernment of the Most High. For whenever dominion is thus absolutely ascribed to him, it intimates that his empire is uni- versal, and his will imperative. 1. The absolute dependence of every creature in the universe on God, for its being and capacities, proclaims his reign to every reflecting nature. Nor, 2. Can the creation of moral agents deprive him of his pa- rental right, as the loving Father of the human family, to control all events for the general good of man. While, 3. The perfections of his nature, and the relation in which he stands to every creature, especially to every intelligent and saved creature, require that he should (so far as it can be done with- out destroying man's accountableness,) ovenulc all the conduct of free creatures, for their individual and eternal good. But Christians should never forget that God the Father has vested, and exercises, this right of govennnent in the person of his Son, John v. 22, 23. And he has placed all power in his hands, because he has constituted him the only and universal Saviour, Matt. xi. 27, and John xiii. 3. Before his incarnation, this kingdom was sustained by him as the promised and predicted Son of man, Dan. vii. 14, and ix. 25. And since his incar- nation he has sustained it under the titles of Prince and Saviour, Act^iv. 31 ; God over all, blessed for ever, Rom. ix. 5; and King of kings, and Lord of lords. Rev. xix. 16. And, perhaps, I shall be justified in saying, that there is not a being in the universe, good or bad, intelligent or unintelligent, but what instnimentally contributes to the ends and pur])oses of this sovereignty; on which account it is, that .lesus Christ is said to have power over all flesh, and even all power in heaven and earth. But observe, II. Some parts of this divine administration are MYSTERIOUS AND INCOMPREHENSIBLE TO MEN. " Clouds and darkness are round about him." 1. These congregated vapours, called clouds, which are ex- haled by the sun, and buoyed up at various distances from us by the atmosi)hcre, more or less intercept the rays of the sun in their passage to us : but it is the total withdrawment of the sun's rays from our hemisphere that produces darkness. When clouds and darkness are said to be round about the person and administration of Jehovah, the language, of course, is figurative ; 264 for clovTds and darkness cannot hide these from us, as they do material objects. The use of such language is to teach us that we neither do nor can see the wisdom, goodness, and glory, of some of his governing acts. Should any ask. But why can we not see these things ? We reply, that certainly it is not owing to any deficiency of these excellencies in his government ; but if we may be permitted to say so, it is owing to an excess or redundancy of these glorious perfections. As Milton sub- limely words it. He is dark with " excessive bright ;" or, as one yet more eloquent and sublime than Milton has phrased it, " He dwells in light that is inaccessible, which no man can ap- proach unto, whom no man hath seen or can see. His judgments are deep and unsearchable, and his ways past finding out." Hence, at times, his paths are no more to be traced than that of a ship in the sea, or of an eagle in the air, Prov. xxx. 19. With tlie greatest propriety therefore we may ask. Who hath known the mind of the Lord, or who hath been his counsellor ? Or who is able to receive the perfect revelation of it ? And because none could receive his counsel, even if it were revealed to him, hence it is that he is said to be gi'eat in counsel, and wonderful in working. In some things we may gi'ope after him by the glimmerings of reason alone ; but by the light of revelation we see much more of the glory of his counsels and operations. Yet still, some parts of his way lie so much beyond the reach of our intellect, as to appear to us absolutely iiTeconcileable with his known perfections. 2. Others, by the clouds and darkness which are said to sur- round this great King, understand his teiTor to his and his people's enemies ; as, to Pharaoh and his host. But however mysterious the proceedings of Jehovah to his subjects are, they are all ordered in equity and goodness. For observe, III. That righteousness and judgment are the ha- bitation OF HIS THRONE. His kingdom is founded on righteousness; established by righteousness; and is set up to promote and pei'petuate its reign. 1. It is founded on righteousness. For this reign of God over mankind, in and by Jesus Christ, is gracious, and there- fore necessarily implies a relaxation of his right to punish, and the adoption of an expedient to pardon and save the sinner, without countenancing his sin. And what expedient has he 265 adopted to display the teiTors of his hohness and justice in ])ar- doniiig sin ? The death of .lesus. It is therefore to the righte- ousness and merit of his death that we owe the substitution of the reign of leniency for that of rigour. It is the bleeding cross that hath promised all, and swoni eternal grace. There it is that blessings clustering rush on us in a throng, and close us round. It is this hath brought the reign of grace unto us. 2. The throne of God is established by righteousness. Under his government a perfect discrimination of character exists, while the utmost im])artiality is observed in rendering to every one his due, as, justice to every degree of delhupiency unrepented of; mercy and gentleness to every returning and obedient soul; and nothing but wisdom and love towards such as are u])right in heart. And this righteous ])rocedvu'e gives stability and pei'ina- nency to the throne of Jesus Christ. All other thrones will fall ; and there will be a period when they become unnecessary, and when they will crumble into dust. But there will never be a period when the reign of Christ vvill not be for the good of men; and necessary to iheir welfare. Hence, of his government and peace there shall be no end, &c. His dominion is an ever- lasting dominion, which shall not pass away, &c. Hence the strength of the terms by which its perj^etuity is set forth, " Thy throne, O God," &c. 3. This throne is to contribute to the diffusion and universal reign of righteousness. It shews to men it.s importance ; it commands tliem to follow after it ; and multiplies the means of sjjroading it. For these reasons we observe, IV. That .Jkhovah's keign is matter of joy to all. " The Lord reigneth," &c. Such a reign can hurt none but evil persons ; nor yet can it hurt them, until they become deter- minately and incomgibly e\il : while those who are resolved on living piously, and who for that reason are ex])osed to reproach and persecution, derive the greatest advantage from it, being shielded from it by the malice and rage of their persecutors. And since it rescues men from all their miseries, saves them from all their incpiietudc in seasons of reflection, aud renders them indejiendcnt of all the sensual, noisv, and inconstant joys of earth, raising them to the participation of intcllecUial, evan- gelical, abundant, and abiding joys ; — in short, seeing it coni- municates and secures all the good of earth and heaven ; — well VOL. IV. N 266 may all be called to rejoice in it: " Let the earth rejoice." A reign that exists for the good of earth, and is to be commen- surate with it, is justly a cause of joy to all. Improvement. 1. Since Jehovah reigns, let us be on our guard against all the atheism, scepticism, and pride of philosophy ; endeavoimng to fill our minds with the doctrine of the text, for our direction and comfort. 2. As Jehovah's administration, in many parts of it, is too deep for us to fathom, let us not curiously pry into its mys- teries ; but judge of them by those parts which are naked and open to us. 3. Since Jehovah's govermnent is founded on justice and kindness, let us endeavour to avoid the penalties and secure the blessings of his reign. 4. Since Jehovah's reign is matter of joy to all, let us rejoice in its approach, and, to the best of our ability, promote its spread and continuance. Iota. LXVI. THE EXCELLENCY OF UNION. Psalm cxxxiii, 1. " Behold, how good and how pleasant it is for brethren to dwell together in unity." Amongst the numerous excellencies which are connected with true religion, the delightful union of which it is productive holds a very distinguished place. Through the influence of religion, men, whose condition in life, disposition of mind, mode of education, and regular habitudes, have been not only widely different, but also directly opposed to each other, have become so closely united, that even heathenism, with all its in- 267 veterate opposition to levpalod truth, has been constrained to attest, " See how these Christians love !" And this interesting union has not been confined to the Christian dis])ensation, but was manifestly a striking feature in the piety of rural and patriarchal times ; and it also constituted a distinguished ex- cellency in the Jewish church. David bears testimony to its existence in his day, exclaiming, in the spirit of admiration, " Behold, how good and how pleasant it is," &c. It is very jirobable that this psalm was composed on the termination of that civil war which had so long prevailed between the two houses of Saul and David ; yet this language may very jno- perly be applied, in reference to the harmony of religious so- cieties or C-hristian churches. In thus using this portion of Scripture, we shall, I. Define the nature of scriptural union. II. Assert its transcendent excellence. And, III. Specify the means of its promotion. 1. Define the nature of scriptural union. This union may be considered as including — Sentiment — Affection — Design — 9.nA. Operation. 1. A oneness of sentiment. Whilst the different denomina- tions of Christians, in consequence of their early associations and impressions having been widely different, entertain notions contrary to each other on various subjects of minor importance, yet on the grand essential truths of Christianity they are one. The fall, and consequent depravity of man ; the divinity and atonement of Christ; the necessity and reality of the operations of the Holy Ghost; and justification by faith alone, are doc- trines which fonn a kind of central point, at which the Chris- tian tribes meet and sing, " Let names, and sects, and parties fall. And Jesus Christ be all in all." This is nianifi st by their writings, their public ministrations, and their uniou of defence when these truths are assailed. 2. A union in point of affection. All those who are the " children of God by faith," maintaining the same common principles, influenced by the same powerful motives, partici- pating the same spiritual enjoyments, and bearing the same di\ine image, are the subjects of a mutual and tender affection, N 2 268 which expresses itself by various acts of kindness, such as ad- ministering to each other's necessities, steadily watching over each other's interests, studiously labouring to promote each other's hajjpiness, and patiently bearing with each other's in- firmities, Rom. xii. 6—10; Heh. vi. 10; 1 Pet. i. 22 ; Gal. vi. 2 ; Heb. X. 32—34 ; 1 John iii. 16, 17. 3. A sameness of pi inciple, and an union of heart, are very naturally productive of a similarity of design. And Chris- tians generally, and with steady uniformity, pui']:)Ose to secure their own final salvation, — to endeavour instrumentally to effect the salvation ol" their friends and neighbours, — to extend the kingdom of the Redeemer in the earth, having for their ultimate object the glory of God, Acts xxiv. 16; Rom. x. 1, xiv. 7, 8; 1 Cor. x. 31. 4. Operation. Tn this distinguished age of light and glory, the followers of Christ generally agreee to merge their little differences on minor points of faith, in a unity of effort to ac- complish the giand object of their mutual purpose. If we turn our attention to school institutions, to Bible societies, and to Missionary establishments, we shall delightfully behold Chris- tians of all denominations rallying round the common standard, and marching on to certain conquest. II. Assert its transcendent excellence. There are many things which are very good, but not pleasant ; while other things, which, to the vitiated inclinations of a depraved heart, appear delightful, are in reality injurious and destmctive ; but scriptural union is both " good and pleasant." This will ap- pear, if we consider, 1. Its moral fitness. The imion of the Cliristian church is in exact agTeement with the nature and perfections of God, John iii. 16 ; 1 John iv. 8 — 10. Con'espondent with the great designs of mercy in the gospel of Christ, Eph. ii. 13 ; Col. i. 20 — 22. And strictly congruent with the harmony of the hea- venly world. Rev. vii. 9 — 17. 2. Its pleasing appearance. Whilst discord and hostility ollend the eye, and pain the heart of the thoughtful ob.server, union, of whatever descripiion, tends to excite the most plea- surable sensations in the breast ; but this is more especially the case when tranquillity pervades a religious society. When materials originally so discordant are brought into a state of 269 delightful hannony, the scene is highly pleasing, and pro- duces admiration, excites lively joy, and elicits sentiments of giatitude. The Psalmist felt the influence of such a scene, and made use of the most odoriferous compound, as a figure by which to describe the eflTect which was produced upon his mind. 3, I/s beneficial influence. Union ever tends to augment tlie happiness of its possessor, — to recommend divine truth to man- kind, — to extend the kingdom of Christ in the earth, — and to give strength and stability to the Christian course, Rom. xvi. 19, 20; 2 Cor. xiii. 11 / III. Specify the means of its promotion. In promoting Christian union there are, 1. Some things to be avoided. If we would have peace in our own bosoms, and live in peace with our Christian brethren we must steadily avoid a spirit of evil surmising, and guard against hard and uncharitable thoughts in reference to our fellow professors, resolutely resisting every inclination to evil- speaking and detraction. If we indulge thoughts which are in- consistent with that " charity" which " thinketh no evil," we shall involve ourselves in condemnation, and be in the way of speaking those words, and performing those actions, which will prove destructive to the union and happiness of the church, Eph. i. 1, 2, iv. 26,27, ,31 ; .lames iii. 13 — 18, iv. 11. In order to preserve Christian hannony, 2. There are some things to be performed. As we tu'e re- gularly dependent upon God for strength and support, it is of the utmost importance that we maint;iin constant connuunion with him by lervent prayer ; also that we uniformly regulate our conduct and conversation by that infallible directory which infinite wisdom has furnished, making the sacred Scriptures our constant guide at all times ; steadily and conscientiousl}' using every means which has a tendency to unite us more closely to our Christian brethren. Finally, above all, let us labour to " gi'ovv in gi'ace and in the knowledge and love of God," so shall we be preserved from every evil, and regularly demonsti'ate, " how good and how pleasant it is for brethren to dwell together in unity." This subject, 1. Excites to close and serious self-examination 270 2. Teaches us that discord in religious societies impedes the progress of the gospel. 3. Describes a line of conduct for us in the future part of life. Omicron. LXVII. THE CHILDREN OF ZION SHALL BE JOYFUL IN THEIR KING. Psalm cxlix. 2. " Let the children of Zion be joyful in their King." The first and purest form of government which the world ever knew, was a theocracy. But in proportion as the minds of men became degi'aded and sensualized, this got into disrepute ; and the beau ideal of polity was human monarchy. To have the source of legislation in one of their own species appeared desirable to the thinking part of the conmiunity ; places of emolument and exaltation presented themselves to the minds of the avaricious and aspiring ; while the multitude were allured by a prospect of unbounded licence, and by the hope of pomj) and show. Thus were the minds of all prepared to second the designs of any daring adventurer, who might aim at the usurpa- tion of sovereign power. The consequence was, that divine government was soon postponed to human ; and from that time to the present, this example has been almost universally fol- lowed. Theocracy is no more. There is, however, a freedom and volatility about the human mind, which human laws cannot destroy or even suppress, and hence the gi'eat desideratum in jurisprudence is, what can perhaps never be known, and cer- tainly never reduced to ])ractice, except by Him who first breathed into man a living soul. Of his power in spiritual go- 271 veniment, believers are illustrious monuments, as a consideration of our text will serve to prove. The first thesis with which this passage furnishes us is, I. UeLIKVERS AKK " THE CHILDREN OF ZlON." 1. Zion is often used as an emblem of the church of God. Ps. ii, 6 ; Isa. xxviii. 16 ; Rom. ix. 33 ; 1 Pet. ii. 6. It was stable, Ps. cxxv. 1 ; so is tlie church. Matt. xvi. 18. It was secm-e, Ps. xlviii. 3, 11, 12; so is the church, Eph. v. 29. The situation of Zion was exceedingly beautiful, Ps. xlviii. 2 ; so is that of the church. It is elevated above the din of the world, and "breathes the spirit of a purer air," Matt. v. 14. Zion was a holy mountain ; because on mount Moriah, which joined it on the north-east, the temple of God was built, 2 Chron. iii. 1 ; Ps. xlviii. 1 ; the cliurch is holy also, Eph. v. 27. Mount Zion was peculiarly loved by God, Ps. Ixxxvii. 2 ; so is the church, Eph. v. 25. 2. Believers are children of Zion by birth. Naturally we are all " aliens from the commonwealth of Israel, and strangers to the covenants of promise," Eph. ii. 11, 12. We can obtain no entrance into spiritual Zion except by sj)iritual birth, John iii. 0, 6. This birth is eflected through faith in Christ, by the iuHuence of the Holy Ghost, John x. 9; Rom. v. 1, 2; Eph. ii. 13; Tit. iii. 5, 6. It is frequently preceded by deep an- guish, and distressing solicitude, .Ter. 1. 4, 5 ; Acts ii. 37, ix. 6, xvi. 29, 30. 3. Believers can continue children of Tiion no longer than while they retain faith, Heb. x. 38. By the retention of that faith, which first introduced them into Zion, they still continue members of Christ's mystical body. Hence the exhortation of the apostle Paul, Col. ii. 6, 7. They therefore dwell in Zion, knowing that destruction attends their leaving it, John xv. 6. And from the public treasury of Zion they receive their sup- port, they are fed, and clothed, Luke xv. 22 ; John vi. 3o, ol, 53—58. 4. Zion is often emblematic of heaven, Heb. xii. 22 ; Rev. xiv. 1. If the church below be so secure, though still militant, and encompassed by enemies ; so lovely, though sunounded by the clouds of sense ; and so sacred, though environed by the unclean and polluted ; who can describe or even imagine tlie security, the beauty, and the sanctity of the church of the first- 272 bom in heaven ; around whicli no night ever closes, on which no cloud ever rests, over which no wind ever blows, and towards which no sin ever ajiproaches ! 1 Cor. ii. 9; Rev. xxi. 10 — 27. 5. Believers are children of Zion by a title to heaven, Acts xxvi. 18 ; Eph. i. 18 ; Col. i". 12 ; 1 Pet. i. 3, 4. The title to earthly inheritances is often very obscure and uncertain, and consequently not unfrequently the subject of protracted litiga- tion ; the title of believers to heaven is clear and indisputable, Eph. i. 13, 14. The title to an earthly estate may be cut off. The title of believers to heaven is indefeasible : it is founded upon the promise, nay, upon the oath, of God, Heb. vi. 17, 18; and though the grass may wither, and the flower may fade, yet the word of the Lord remaineth for ever. The second thesis presented by our text is, II. Believers have a " King." 1. Royalty is the centre of supremacy. A king is a supreme governor. God, in this sense, is the king of believers. The pope is the head of the Romish church. Civil governors are the heads of national churches, but God is the head of his own, the true church ; and consequently, all authority in that church is communicated from Him. Its officers and labourers are of his appointment. To some he grants the commission, " Go ye into all the world," &c. Mark xvi. 15 ; and to others, a more circumscribed commission. How great then is the impiety of those who assume the garment of God's priesthood ; professing the call of the Holy Ghost, without being even the subjects of God's spiritual kingdom ! 2. Royalty is the source of leyislation. God is the legisla- tor of his people. His code is more pure than any ever con- ceived by the human mind, for the perfection of human juris- prudence, Rom. vii. 12. It does not result contingently from any thing like an arbitrary constitution of the divine will, but necessarily from the purity and wisdom of the divine mind. It does not merely refer to outward conduct, but extends itself to a cognizance of the thoughts and intents of the heart. Psalm cxix. 96. The revelation of it is clear, nor is an extraordinary extent of intellect necessary for its comprehension, Isa. xxxv. 8 ; for even those parts of it which defy unaided human re- search, are made known to man by the teachings of the Spirit, 273 John xiv. 26; 1 Cor. ii. 13. For its requirements, see Matt. 37_3c). 3. Roi/alti/ is (he fountain of protection. Probably, the ostensible reason lor the ajjpointment of a supreme governor, has been almost universally ibunded ui)on this principle. Thus the children of Israel, 1 Sam. viii. 19, 2U. Their first reason for demanding a king, was, " that our king may judge us," i. e. protect us from the wrongs which may be inflicted by those who live imder the same government ; their second, " that he may go out before us, and fight our battles," /. e. protect us from the ambitious and unjust designs of surroundhig nations. In tlie first of these senses, the protection of God over his subjects is not required, because tlie kingdom of God is " peace ;" but in the second lie exercises his royal power, far more completely and effectively than consists with the ability of any human monarch, Job. i. 10; Psalm v. 12, xxvii. 1, xxxvii. 17, 39, Iv. 22, cxviii. 8 — 12, cxlvi. 3 — 6. The third thesis, which our text presents us, is, III. Believers should be "joyful in their King." 1. Because he is the most glorious and dignijied of all beings. Consider his nature. He is the independent Jehovah, who was. Psalm xc. 2, xciii. 2 ; who is, Exod. iii. 14 ; who shall be, Deut. xxxii. 40 ; Psalm xlv. 6. He is immutable. Psalm cii. 2-3 — 27; Mai. iii. 6; Heb. xiii. 8; James i. 17. He is omnipresent, and omniscient, 1 Kings, viii. 27 ; 2 Chron. ii. 6, vi. 18; Psalm cxxxix. 1 — 12; Jer. xxiii. 23, 24. He is almighty. Gen. xvii. 1, xxxv. 11 ; Rev. iv. 8. Consider his moral attributes, his benevolence, Exod. xxxiv. 6 ; Psalm Ixxxvi. 5, cxlv. 8, 9 ; 1 Tim. ii. 3, 4 ; James v. 1 1 ; I John iv. 8. His justice, Deut. xxxii. 4 ; Psalm Ixxxix. 14 ; Rev. xv. 3, His wisdom, Ps. civ. 24, cxxxvi. 5 ; Prov. iii. 19 ; Rom. xi. 33 ; Col. ii. 3 ; 1 Tim. i. 17. His truth. Psalm xxv. 10, Ixxxvi. 15, c. 5, cviii. 4, cxlvi. 6 ; Rev. xix. 11. Consider his works, and kingdom of nature. Gen. i. 1, xiv. 19, 22; Deut. x. 14; Psalm cxv. 16; Isa. xxxvii. 16; John i. 3; Acts xvii. 24. Consider his retinue. Psalm Ixviii. 17, civ. 4; Heb. i. 6, 14. How closely the honour and joy of a nation is connected with the dignity of their monarch, will be evident without any attempt at illustration. N 3 274 2. Because by his charter they enjoy great privileges and immunities. Whether any human monarch should he absolute, is a question which does not demand much discussion, as most men are agreed to decide it in the negative ; for on the one hand a monarch is not always solicitous for the advantage of his subjects ; and on the other, if he were, his capacities would not be equal to his wishes. But, the absolute sovereignty of God is justified by his independence, his benevolence, and his wis- dom. He gains no advantage from his subjects, he is benevo- lently disposed toward them, and he knows how to put his designs into execution most advantageously for them ; hence he communicates to them through his Spirit an evidence of their acceptance, Rom. viii. 16 ; and through his word exceeding gi'eat and precious promises, 2 Pet. i. 4. They possess peace and joy, Rom. xiv. 17, xv. 13. They have the privilege of rejoicing even in affliction, Rom. v. 3 ; 2 Cor. vi. 10. They enjoy a freedom from condemnation, John iii. 18, v. 24 ; Rom. viii. 1 ; and a well-gi-ounded hope of everlasting enjoyment, Rom. V. 2 ; Col. i. 5, 27 ; Tit. ii. 13, iii. 7 ; Heb. vi. 19* Nor is there any possibility for their charter to be revoked or taken away. 3. Because the monuments of their great men are pro- tected. The Bible is a record of the saints. In it are con- tained monuments of their patience, meekness, courage, faith, and heavenly-mindedness. Here we are taught to admire their virtues, and excited to follow their example, Heb. xi. and vi. 12. 4. Because their enemies are totally incident to disturb his government, Dent, xxxiii. 26 — 29; Psalm xciii. 1. 5. Because his kingdom will ultimately be universal, and all opposing poivers be destroyed. Psalm Ixxii. 17, ex. 1 ; Isa. ii. 4, ix. 6, 7, xi. 9, xlv. 23 ; Jer. xxiii. 5 ; Hab. ii. 14 ; Mic. iv. 1 — 3 ; 1 Cor. xv. 25 ; Rev. xi. 15. Human enemies shall either be subdued by the influences of his gi-ace, or destroyed by the power of his anger ; and diabolical enemies shall be bound in chains of darkness. Rev, xx. 1 — 3. " Come then, and, added to thy many crowns, Receive jet one as radiant as the rest ; Due to thy last and most effectual work, Thy word fulfilled, the conquest of a world." 275 REMARKS. 1 . How great and glorious is the moral elevation of a be- liever, and how insignificant does the honour of this world aj)pcar, contrasted with the dignity of a Christian ! 2. How great should be our solicitude to become subjects ot the sjtiritual kingdom of Jehovah! 3. How indefatigable should we be in spreading the know- ledge of God, by personal instruction,. — by example, — and b}- the dedication of property, talents, and influence ! Mu. LXVni. HOPE IN DEATH. Proverbs xiv. 32. " The righteous hath hope in his death." The most part of this book of Proverbs consists of short inde- pendent sentences, spoken by Solomon, the wisest of men, and, as the Jews tell us, in the middle age of his life, Avhen his un- derstanding was in its greatest vigour, and under the inspiration, too, of the holy Spirit of ti'uth. Coherency of the parts, and dependence of one thing upon another, is not to be expected in a book of aphorisms ; for every sentence is to be taken by itself, and includes an entire sense. We come therefore immediately to the words of the text, — " The righteous hath hope in his death." We shall, I. Attend to the character of the persons that HAVE hope in their DEATH. II. Speak as to the object of their hope, or shew WHAT THINGS THEY THEN HOPE FOR. 276 I. Attend to the character of the persons that HAVE HOPE IN THEIR DEATH : — " the righteous." 1. On the mention of this character, that passage of the apostle is apt to offer itself to our minds, " There is none righteous, no, not one," Rom. iii. 10. Where then are the righteous persons to be found that have hope in their death ? We must consider, that the apostle, in the place quoted, means the legally righteous ; none snch indeed are to be foimd on earth ; but Solomon here speaks of those that are righteous in a gospel sense, and many such are to he found. 2. All men are now in a fallen state. God made the first man perfect, Eccl. vii. 29 ; after his own image. Gen. i. 27 ; in integrity or righteousness, Avhich was his honour; but he did not abide in the state in which he was made. The law that was given him to observe he soon transgressed, though fur- nished with full ability to keep it ; and so lost his innocence, or legal righteousness, made himself sinful, and brought guilt and moral' pollution upon all his natural ofis])ring. So that there is none righteous, so as to be innocent and sinless ; not one : all are conceived and bom in sin, Ps. li. 5 ; and so are sinners by nature. And as to practice, " there is not a just," or righteous, " man on earth that doeth good, and sinneth not," in a legal sense, E^ccl. vii. 20. 3. Yet every true believer in Christ is righteous, according to the covenant of grace. Every believer in Christ is in him, and has righteousness imputed to him, 1 Cor. i. 30. It pleased God, on the fall of the first Adam, to set up his Son as a se- cond Adam, that, " as by the offence of one, judgment came upon all men to condemnation, even so, by the righteousness of one, the free gift came upon all men to justification of life : " that " as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," Rom. V. 18, 19. God hath made Christ, who knew no sin, a sin-offering for us, that we might be made the righteousness of God through him, 2 Cor. v. 21. This system was the con- trivance of infinite wisdom, originated in the free grace of God, is a doctrine that could be only known by divine revelation, in which it is exhibited in the clearest light : " the righteousness of God, by the faith of Jesus Christ, to all and upon all that believe," Rom. iii. 22. Believers in Christ are justified before 277 God ; their guilt is taken away ; tliey are constituted righteous, restored to the Divine favour, enjoy inward ])eace, and jiossess a title to heaven. 4. Believers in Christ have also an inherent righteousness wrought in them by the Holy Spirit. They are renewed hv tlie Holy Ghost, Tit. iii. o ; and made partakers of a divine nature, 2 Pet. i. 4. Though free justification and entire sunc- tification are ditierent degrees of a work of gi-ace on the heiirt, yet the fonner is preparatory to the latter; and even the former blessing is insei)arably connected with the reign of gi-ace within. " Sin shall not have dominion over you, for ye are not under the law, but under grace," Rom. vi. 14. All that live in the I'avour of God are graciously fitted for a life of holiness. They are created in Christ to good works, Ejih. ii. 10 ; and with their new nature they have the Spirit of God put within them, to cause them to v»alk in his statutes, Ezek. xxxvi. 27. o. Believers in Christ are not only hahit%ially righteous by their regeneration, but they endeavour to be actually righteous, in imitation of Christ. Being united to him, and led by his Spirit, they endeavour to walk as he walked. And the ajjostle says, " He that doeth righteousness is righteous, even as he is righteous," 1 John iii. 7. Being bom again, bom from heaven, they are in the way of faith and holiness tending thither. They delight in the law of God after the inward man, and endeavour a conformity to it in the whole course of their actions. What God requires they sincerely try to render to him, — the superla- tive love of their heart, and the impartial and constant obe- dience of their lives. These now are the righteous persons who have hope in their death. II. Shkw thk object of theik hope, oh what things THEY HOPE FOK I\ THKIH DYING MOMENTS. Hope is an expectation of something future and good, which God has pro- mised ; and the expectation of it is attended with pleasure and delight, in proportion to their thoughts of its excellency, and to the assurance with whicli they expect to enjoy it. Accordino-jy, the Christian's ho])e is called " the rejoicing of hope," Heb. iii. it. We shall mention a few things the righteous hope for in their dying moments. 1 . They hope for the gracious presence of God with them in that solemn crisis. And indeed they never more need his re- 278 viving, supporting, and protecting presence, than when called to walk through the valley of the shadow of death. Their hope of this necessary and im2)ortant blessing is founded on such promises as these : — " I will never leave thee, nor forsake thee," Heb. xiii. 5 ; " This God is our God for ever and ever : he •will be our guide even unto death," Ps, xlviii. 14 ; " My flesh and my heart faileth : but God is the strength of my heart, and my portion for ever," Ps. Ixxiii. 26. It is the consciousness of this gracious presence of God with them in their latter end, that forti- fies them against desponding fears, and refreshes their souls with light and comfort, when all other things appear dark and gloomy about them. Hence, David says, "■ Yea, though I walk through the valley of the shadow of death, I will fear no evil ; for thou art with me; thy rod and thy staff they comfort me," Ps. xxiii. 4. From this promised grace, and powerful presence of God, they hope for safety in their passage fi'om this to the future world. 2. They hope for the immediate admission of their souls into heaven : that, having guided them with his counsel during life. He will at death receive their spirits into glory, (Ps. Ixxiii. 24,) to dwell in his presence, where there is fulness of joy, and plea- sures for evermore, Ps. xvi. 1 1 ; where all evil is excluded, and all good is present, to fill the largest extent of their desires and wishes. The hope of this founded on several promises : "If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there you may be also," John xiv. 3. Christ in his testament, which is of force and unalterable by his death, appoints to his saints a kingdom, into which being risen, he, as forerunner, is for them entered, with a declared purj^ose to prepare for their coming, and to keej) open the way by his intercession. Hereupon their death comes under his direction and ordering, as having the keys of death and the invisible world. And when he sends death for the souls of believers, they have the like privilege that Stephen had, of committing them into his hand, as ready to receive them, and present them with acceptance to the Father. And thus, being " absent from the body, they are present with the Lord," which is far better, 2 Cor. v. 8; Phil. i. 23; added to the "spirits of just men made perfect," Heb. xii. 23 ; and so they enter into the joy of their Lord, Matt. xxv. 21. 279 3. The righteous, in death, hope for the resurrection ofth<. bodies, in the appointed season, to a glorious immortality. The hope of this they found on that declaration, " This is the Fa- ther's will who hath sent me^ that of all which he hath given ine I should lose nothing, but should raise it up at the last day," John vi. 39. The apostle says, " I have hope towards God, that there shall be a resuirection of the dead, both of the just ;uid unjust," Acts xxiv. 15. Though the bodies of believers go down to the gi'ave, they do not lose their relation to Christ, but remain united to him. They sleep in Jesus, and under his eye as guardian of the dust, which, however scattered, is pre- cious and sacred ; and them that sleep in Jesus will God bring with him, 1 Thess. iv. 14. Christ's resuiTection is the pattern and j)ledge of the resurrection of the bodies of the saints, and will infer it as desirable and blessed. Christ being risen from the dead, is become the first-fruits of them that sleep, 1 Cor. XV. 20 ; and as he rose m glory, they shall in this respect be confonned to him, Phil. iii. 21. All this the righteous die in the hope of, and therefore can freely deposit their flesh in the dark and silent grave, where it shall rest in hope ; foreseeing that eventful time, when it shall be raised from thence with un- speakable advantage, every way suited to the noblest operations of the perfected soul, and to all the important uses of the resur- rection state. 4. The righteous in their dying momenta have a hope of eter- nal life, and complete salvation of (heir entire nature, soul and body, reunited at the resurrection; of all the promised glo- ries of the heavenly state. Eternal life is the great promise of the gospel. " This is tlie promise that he hath promised us, even eternal life," 1 John ii. 25 ; and, " in hope of eternal life," Tit. i. 2. All the hopes of Christian believers look to- wards this, and centre in it. These are some of the chief things the righteous hope for in death. APPLICATION. The use that we are to make of this subject is obvious. Let us labour to be righteous persons, in order to our having hope in our death ; to have our sins pardoned through faith in the sacrifice of Christ, our souls sanctified by the Holy Spirit, and 280 then to be holy in all manner of conversation. To this end let us beg of God, in the name of Christ, for flie Holy Spirit to assist us in the exercise of I'aith, to renew our nature, and enable us to walk in newness of life. And being on impartial trial that we are real Cluistians, let us live and die " waiting for the hope of righteousness," as the apostle describes the believers in his day. Gal, v. 6. Theta. LXIX. THE DOCTRINE OF A FUTURE JUDG- MENT A POWERFUL ANTIDOTE TO DISSI- PATION. ECCLKSIASTES Xi. 9. " Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days of thy youth, and walk in the waj's of thine heart, and in the sight of thine eyesj but know thou, that for all these things God wUl bring thee into judgment." Such was the language of Solomon, king of Israel, who was the wisest of men. He had lived long, and had seen nnich. He had sought happiness in philosophy, in all the gaieties of life, and the gratifications of sense, and appetite, and passion. And what had he found ? That all was vanity — all incapable of making an immortal spirit happy. He had largely tasted the pleasures of sin, and had proved them defective, because they were transient, and productive of deep remorse. Like the little book in the Apocalypse, in the mouth they were sweet, but in the belly they were bitter. Solomon was well acquainted with human nature ; he knew what it was in youth, for he himself had been young ; he knew with what ardour young people generally pant after pleasure, and how prone they are to desire those plea- sures which are forbidden, and which demoralize and destroy the soul, and he was desirous of preserving them from becoming 281 their victims. To accomplish this, he reminds them of a fu- ture judgiuent: " Rejoice, O younij man, in thy youth but know thou, that for all these things God will bring thee into judg- ment." As though he had said, " Well, young man, you seem bent on your pleitsuri'S, you are resolved to have your own way ; then take it, but remember you must hereafter be brought to judgment for it." This is a solemn thought, and one in which we are all dee])ly interested. Let us, remembering that we must be brought to judgment, seriously direct our attention to this sub- ject. Our text teaches us. I. That there will be a future judgment. The doc- trine of a future judgment, though perhaps not discoverable by the unassisted powers of reason, is in perfect accordance with its dictates. It is essential to the perfection of the divine govern- ment. The government of God must necessarily be a perfect government : under a perfect government the vicious nmst be punished, and the virtuous rewarded ; but in the present life this is not done. Here we see Nebuchadnezzar on the throne, and Daniel with the lions, — Nero in the palace, and Paul and Silas in the inner prison with their feet fast in the stocks. Here, whilst the proud are called happy, and they that work wickedness are set up. the precious sons of Zion, comparable to fine gold, are esteemed as earthen ])itchers, the work of the hands of the potter. But if rewards and punishments be essential to a per- fect government, and if the government of God be perfect, as these are not distributed here, they must be hereafter. That which reason renders probable, revelation has made certain, Acts xvii. 31 ; xxiv. 25. 1. The time of the judgment is appointed. At the end of the world, when, strictly speaking, time shall be no more. When all the progeny of Adam shall have had their day of probation. When the gospel shall have been preached in all nations, and the offer of salvation made to every individual. When the redeem- ing acts of Christ ou earth shall all have been accomplished. 2. Its immediate precursors are described. The world shall be destroyed by fire, 2 Pet. iii. 7 — 12 ; the Lord shall descend from heaven, 1 Thess. iv. 16; he shall coiue in his own glory, Matt. XXV 31 ; and in the glory of the Father, Matt. xvi. 21. And as the processions of judges and princes are rendered more august, and imposing, and impressive, by the solemn tones of 282 music, and a numerous and splendid retinue, so he will come with all his holy angels. The gi'aves shall be opened, and the dead shall arise. Yes, and we shall all be witnesses of these so- lemnities ; we shall behold the opening graves, the flaming world, and the descending Judge; and shall behold them either with unspeakable joy, or indescribable horror, as our state shall be. 3. The Judge is named. The man Christ Jesus. He in whom dwelleth all the fulness of the Godhead bodily. By whom all things were made, John i. 3 ; and sustained. Col. i. 17 ; and governed, Isa. ix. 6 ; by whom the whole world is redeemed, 1 Tim. ii. 6 ; who is the only mediator between God and man, ver. ; the great depositary of all grace, John i. 16. He is every way qualified to judge the world, for he exactly knows the character of every individual, therefore cannot be imposed upon ; and inflexibly just, and therefore cannot be corrupted. II. That Gob will bring us into judgment. During the period of probation, God treats us as moral agents, and does not ordinarily compel us to any thing. In matters of salvation he commands, entreats, invites, promises, and threatens : but if these fail in producing their proper eflfect, he never adds physi- cal force. " Heaven wills our happiness, allows our doom, Invites us ardently, but not compels." But the period of probation once terminated, moral suasion with sinners shall cease for ever. Now it is optional whether they will be saved ; but then it shall not be optional whether they will be judged. Now they may or may not approach Christ as a Saviour ; then they must and shall approach him as their Judge; for, 1. All shall be brought into the judgment. All of every age, from Adam to the last of the human family. — Of every nation, scattered over all the continents and islands of the globe. — Of every tongue, who whilst here were barbarians to each other. — Of every grade of intellect and science, from the rude aborigines of New South Wales to the most enlightened and ac- complished of the human race. — Of every shade of character, from the atheist to the Christian, and from the abandoned pro- fligate to the saint perfect in Christ Jesus. — Some will gladly 283 obey (he summons to approach the Judge : not because they have never sinned against God ; — nor because their sins were either so few, or so trivial, as not to deserve punishment ; — nor because their works of righteousness were sufficient to counter- balance their unrighteousness, or make atonement for their sins : —no, but because they had fled to Jesus as their Saviour, and had been pardoned, regenerated, adopted, and sanctified. In the person of their Judge they contemplate their friend, whose appearing they had often anticipated with delight, as that event which should eternalize their union with Christ, and consum- mate their bliss. — But others, had they power to resist the au- thoritatire command, wouldnever approach the Judge. Their sins stare them in the face. On earth they had their good days; health, friends, the bounties of Providence, the bless- ings of grace ; the Bible, the ministry of reconciliation, the se- cret strivings of the Spirit of God. But all these they abused. Gladly would they be annihilated rather than meet the Judge. But it cannot be avoided, for, 2. God ivill bring them into the judgment. He can do it, for he is omnipotent in power, and therefore can accomplish whatever he pleaseth. Omniscient, and therefore not one of the gi-eat family of man can possibly elude his notice. And as he is the God of truth He will do it ; for he has spoken the word, and it shall be accomplished. III. That God will bring us into judgment for all THP;sK THINGS — For walking in the ways of thhie heart and in the sight of thine eyes ; by which expressions we are to under- stand those ways which are prompted from within, or excited from without. The heart being deceitful and desperately wick- ed, those ways are all bad. It prompts to nothing but evil, and in its unrenewed state is incapable of excitement to any thing else but by a divine jjower. These ways are numerous ; let me mention two. 1. The way of infidelity . God's existence is denied. "The fool hath said in his heart there is no God :" or if there be a God, He is utterly regardless of the actions of men. Or the Bible is not true, and therefore the preparation it enjoins as es- sential to future happiness is not necessary. Or if it be neces- sary, we may safely live in the neglect of it in the season of 284 youth and health, for we may obtain it on a death-bed. Or should we happen to die without it, God is too good and merciful to punish us everlastingly. 2. The way of sensuality. Infidelity removes restraints, and leaves the corrupt heart free to its own actings. Infidelity, in youth, opens the door to every S2)ecies of licentiousness ; for youth is naturally sensual. But for all these things you must be brought into judgment : every thing, every secret abomination, as well as every public action ! O what a discovery will then be made ! In conclusion, let me instruct you to place before your minds, especially in seasons of temptation, a future judgment. Its ef- fect will be salutary. It will preserve you from those pleasures only which poison and kill: the contemplation of judgment well comports with the highest rehgious enjoyments. May you have boldness in that day ! Omega. LXX. JEHOV^AHS DESCRIPTION OF THE MESSIAH. Isaiah xlii. 1—4. "Behold my servant, whom I uphold ; mine elect, in whom my soul delighteth," &c. The testimony of Jesus is the spirit of prophecy. The pro- phets were the harbingers and messengers of Jesus. His Spirit was in them, his name was their glory, and his advent formed the theme of their prophecies. The events they predicted, the messages they bare, and the sennons they preached, were but subordinate parts of their ministry. To prepare the world for the coming of the Messiah, to display the dignity of his person, the benevolence of his character, and the glory of his kingdom, 285 were the principal objects for which they Uved and laboured. Isaiah was the most celebrated of these highly favoured men. How many testimonies of Jesus are found in his writings, and how descrii)tive are those testimonies ! That the text relates wholly to Christ, appears no less from its intrinsic character, than from the testimony of Matthew, chap, xii, 18; where he quotes it almost verbatim, and applies it to a particular circum- stance in our Saviour's history. We will, in endeavouring to profit by the text, consider, I. Thk chauactkk of the Messiah. He is God's ser- vant, and his elect, &c. •' Behold my servant," &c. A servant supposes subordination and inferiority. He who serves is be- neath him whom he serves. He may, in many respects be his ecpial, or perhaps his superior ; but as his servant, he is beneath him. Jesus Christ thought it no robbery to be equal with God, and he possessed all the fulness of the Godhead ; but he took upon him the Ibim of a servant. Here was subordination and inferiority ; and though he said, " I and my Father are one ;" yet he said, " My Father is greater than I." Should this ap- pear mysterious, so it must remain. Christ was the most mys- terious person that ever existed. A servant supposes service or work to be done. Jehovah had work to be done in this part of his dominions, — a violated law to be fulfilled, — an exanqde of consummate perfection to be exhibited, — a revelation of pure unadulterated truth to be made, — an atoning sacrifice to be ofi'ered, — hell to be conquered, — and a way opened into the kingdom of heaven for all believers. And this work could be effected by Christ alone. Milton sujq)osed that when the scheme of human redemption was proposed among superior spiiits, " all the heavenly choir stood unite, and silence was in heaven ; on num's behalf, patron or intercessor none appeared, much less that durst upon his own head, draw the deadly for- feiture." But Christ undertook our ransom, and came into the world to work the works of God. A servant sup])oses subjec- tion. Servants are sometimes placed in circumstances of j)eril ; and risk, and sacrifice, and danger, attend them, in promoting the iiUerests of their masters. But, as servants, they are bound to submit. The work of Christ was the most tremendously awful work that was ever undertaken ; but he submitted to the will of God, Matt. xxvi. 39. Christ was God's elect: "Mine 286 elect, in whom my soul," &c. To elect is to choose : Christ was chosen, see Ps. Ixxxix. 19; 1 Pet. ii. 4 — 6. This shews that the act of redemption originated in the Divine will ; " God so loved the world that he gave," &c. ; that it was free and not necessitated. Man might have been left to perish without any impeachment of the Divine goodness. But God chose to redeem the world, and he chose his Son to be the agent of human redemption. It also instruets us, that man's salvation is infinitely dear to God. Christ was God's elect, in whom his soul delighted. He was God's " dear Son," and his " beloved Son," who was in the bosom of the Father : and yet he spared not his own Son, but delivered him up for all. II. The qualification of the Messiah. " I have put my Spirit upon him." God invariably qualifies his servants for their work. And the Spirit of God is the great agent by which all moral good is eflfected. 1. God put his Spirit upon Christ as a public recognition of his Messiahship. When John came preaching in Judea, considerable expectation was excited concerning him. Multi- tudes flocked to his ministry, and submitted to his baptism ; and J esus also " came from Nazareth of Galilee, and was bap- tized of John in Jordan ; and straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him ; and there came a voice from heaven, saying. Thou art my beloved Son, in whom I am well pleased," 2. God put his Spirit upon Christ to fortify him against the attacks of temptation. He was in all points tempted like unto us. Satan levelled his heaviest artillery, and shot his most fiery darts at the Redeemer; and especially during the forty days that he was in the wilderness; but he was prepared for that attack, " For Jesus being full of the Holy Ghost returned from Jordan, aud was led by the Spirit into the wilderness," &c. Luke iv. 1 , 2. 3. God put his Spirit upon Christ to anoint him for preach- ing the gospel. Christ was the great patron of public preaching. " The Spirit of the Lord," said he, " is upon me, because he bath anohited me to preach the gospel to the poor," &c. Luke iv. 18. And when he commissioned his disciples to preach the gospel, he said, " Receive ye the Holy Ghost." 4. God put his Spirit upon Christ for the purpose of work- 287 iug miracles. " If I cast out devils by the Spirit of God, then the kingdom of God is come nigh unto you," Matt. xii. 28. God anointed Jesus of Nazareth with the Holy Ghost, &c. Acts X. 38. III. The work or the Messiah. " He shall bring forth judgment to the Gentiles." This expression may be misunder- stood, as the term judgment is dilferently interpreted. — Punish- ments ai"e called judgments. Thus God brought Israel out of the land of Egypt, with a strong hand and with great judg- ments. Judgments are prepared for scorners. Judgment must begin at the house of God. " A fearful looking for of judg- ment," &c. But Christ came not to bring punishment, but sal- vation to the Gentiles. The term judgment signifies that body of holy doctrine which God revealed to the Jews. The pre- cepts, with which the Old Testament abounds, are called God's judgments. How common are such phrases as the following ! " These are the judgments which the Lord commanded." "The judgments of the Lord are true and righteous altogether." " Give the king thy judgments." " I have sworn that I will keep thy righteous judgments." — God's precepts are very pro- ])erly called his judgments. What is man's judgment biit his ojnnion, or decision, on any given subject ? And the Scriptures are God's judgments, his fixed unalterable decisions. But these judgments, laws, and testimonies, were revealed to the Jews only; for it was said concerning them, "He (God) hath not dealt so with any nation, and as for his judgments," &c. Ps. cxlvii. 20. But the work of the Messiah was to bring forth judgment, or, as St. Matthew expresses it, "to shew judgment to the Gentiles." And as that body of revealed truth, under the Old Testament dispensation, is called God's judgment, so the doctrine of the gos])el, which the Messiah was to bring forth, is designated by the same appellation. Hence, Christ said, " For judgment am I come into this world." No arguments are neces- sary to prove that Christ hath brought forth judgment to the Gentiles. Are not we Gentiles ? Have we not the laws, sta- tutes, and testimonies of God ? Christ preached his own gos- pel, and charged his disciples to " go into all the world," &c. IV. Th?: manner how Messiah should execute this AVORK. " He shall not cry," &c. \. He shall do it unostentatmisly. He shall not court pub- 288 lie patronage. He shall not imitate the princes of this world, who make their entries into cities in regal pomp and splendom". Nor shall he court the foreign aid of rhetoric, to establish his cause upon earth, Matthew declared concerning him ; •' Great multitudes followed him, and he healed them all ; and charged them tliey should not make him known : that it might be ful- filled which was spoken by Esaias the prophet, saying. Behold my servant," &c. "He shall not strive nor cry; neither shall any man hear his voice in the streets." Never was there an in • dividual upon earth, who possessed such an opportunity of gain- ing popular praise as Jesus Christ. In his person he was fairer than the children of men : and by his authority, his preaching, and his miracles, he might have won the world to himself. But he sought not honour from men ; when they wished to make him a king, he withdrew himself from them ; and when he heal- ed the multitudes, he charged them that they should not make him known. Truth " needs not the foreign aid of ornament, but is, when unadorned, adorned the most." 2. He shall do it tenderly and compassionately. " A bruised reed shall he not break," &c. The expression, " a bruised reed," &c. may be designed to convey ideas of the compassion of Christ towards penitent sinners. A reed is an emblem of weakness, and a bruised reed is still weaker. How unable is it to support itself! And such is the feebleness of poor broken-hearted sin- ners, who are crushed to the earth with a load of guilt. He will not extinguish the dimly burning lamp, for so critics say the phrase of " a smoking flax," should be translated ; a lamp that has more smoke than light, and that burns dimly for the want of more oil. Christ will not break the one, nor extinguish the other. " He shall bring forth judgment unto trath." This sig- nifies that his gospel, which is designated as judgment, shall tri- mnph over all opposing powers. 3. He shall do it courageously and fearlessly. He shall not fail, nor be discouraged. Never were there more discourage- ments thrown in the way of any undertaking, than the Re- deemer met with in working the works of God. That devils should seek to discourage Christ, cannot surjn-ise us, for Christ was manifested to destroy the works of the devil, to curb his in- fluence, and to bruise his head ; but that men should seek to discourage Christ, how strange ! But he could not be discou- 289 raged. We are discouraged by the doublful issue of our under- taking, by the impotency of our powers, and the magnitude of the opposition raised against us ; but Christ could not be dis- couraged on either of these grounds. The isles shall wait for his law, that is, his gospel, which is the law of the spirit of lilii in Christ Jesus. How pleasingly is this Scripture fultilled in our day ! In conclusion, we call your attention to the mandate of Je- hovah. — " Behold my servant ;" read of him, study his charac- ter, believe in his name. Behold his condescension, his love, his sullerings. Behold him, that you may know him, that you may love, that you may imitate him. Behold him till you are changed into his image from glory to glory, even as by the Spirit of the Lord. Amen. Beta. LXXI. ISRAEL SAVED IN THE LORD. Isaiah xlv. 17. " But Israel shall be saved in the Lord with an everlasting salvation." The Old Testament Scriptures arc written much in the pro- phetic strain, and abound in i)redictions, the accomplishment of most of which is a proof of their divine authority. In this chapter there is a prophecy of the deliverance of the Jews from the seventy years captivity in Babylon, by Cyrus the INIede, who was to be the insti'uinent God would employ in their re- lease ; and intimations what he would do for him, to enable him, in reference to that great work. His projdiecy concern- ing CjTus was given above an hundred years before he was bom, and contains many wonderful, and humanly speaking, VOL. IV. 290 unlikely things of him. For instance, that this truth should be foretold so long before this remarkable event, that he should be identified by name, that he should conf[uer so potent a monarchy as Babylon, and that, though a heathen, he should favour and restore a religion which his predecessors had attempted to de- stroy. This prediction of such remarkable events could proceed from God only, to wlioni all future events are present, even those that are merely contingent, and depend only on his sove- reign pleasure, and the will of free agents. To foretel such things is the sole prerogative of the Divine Being, whose under- standing is infinite, and he triumphs over idol gods on this ac- count. '* Let them bring them forth, and shew us what shall happen : let them shew the former things what they be, that we may consider them, and know the latter end of them ; or declare us things for to come. Shew the things that are to come hereafter, that we may know that ye are gods," Isa. xli. 22, 23. Our text contains a promise of " everlasting salvation" to the pious .Tews, and is brought forward among the joromises of their temporal deliverance from the Babylonish captivity ; and is a better, gieater, and more lasting, — a salvation that affects the soul, preserving it from endless misery, and securing its ever- lasting happiness, in and through the Lord Messiah. 1. The glorious object : — Everlasting salvation, in the Lord. \. Everlasting salvation includes a deliverance from igno- rance, guilt, depravity, misery, danger; and the possession of light, peace, purity, love, happiness, and security ; and this state continued and increased for ever. It is grace consum- mated in endless glory. For a most animating description of that liappy state, read fi'om the 9th verse to the end of the 7th chapter of the Revelation of St. John. 2. This everlasting salvation is in the Lord, the Lord Mes- siah, Jesus Christ. It is emphatically said to be in him. It is in him as a possession, purchased by his own blood, in whose right only we can obtain it. It is in him as an inheritance kept in trust, and to be conveyed by him, to the appointed heirs of it. It is in him as the grand exemplar, in his human na- ture, of the complete and final happiness of the saints who are predestinated to be conformed to his image in holiness and 291 glory, Rom. viii. 29 ; tlieir bodies, at the rosuirectioii, will be changed and fiishioned like unto his glorious body, Phil, iii. 21. It is in hiui both as a beatific object and a perj)etual niediuni, through which the blessed will see and enjoy God lor ever. II. The character of the persons to whom everlast- ing SALVATION IS PROMISED : — Israel. 1. Israel is a name of great distinction in Scripture. God himself gave it to the patriarch Jacob, and in very peculiar circumstances. He said to him, '•' Thy name shall be called no more Jacob, but Israel;" the reason is added, "for as a })rince hast thou power with God and with men, and hast pre- vailed," Gen. xxxii. 28. He prevailed with God lor the bless- ing, and having obtained that lavour, he then prevailed with men. After he was so designated, his posterity bore that name. In the Old Testament they are called the men or children of Israel, Israelites, and frequently Israel ; as we are now called Chiistians, from Christ. But here we must consider, these were Israelites only by carnal generation : thus all that de- scended from Jacob were Israelites ; not Israelites in spirit and temper, imitating the faith and treading in the steps of their progenitors, Abraham, Isaac, and Jacob. Hence, says the apostle, " They are not all Israel, which are of Israel," Rom. ix. 6 ; they are not like their father Jacob, who are his seed. All are not Israelites in heart, interested in the blessings of the new covenant, that are Israelites by descent, and in name and profession. Now the Israelites to whom everlasting salvation is promised, are such as are so in a si)iritual sense ; and under the name of Israel, in this sense of it, all true believers in Christ are comprehended. But let us attend to a more full description of their character. 2. True Israelites, or Israelites indeed, as our Saviour called Natha7iiel, are such as have given their uii/eigncd con- sent to be God's people ; such as have been led by divine power cordially to acknowledge his right to them, and their best ser- vices; sincerely to accept of him in Christ, for their God, their portion and supreme felicity, and to suiTender themselves to him as their sovereign Lord and rightful owner ; to be his peo- ple, subjects, and servants; and to love him above all, and to live to hiui and for him, resolving in his strength to make the 292 doing his will the work of life, and his glory the end of it. In short, they are such as have joined themselves to the Lord in a peq)etual covenant never to be forgotten, with enlargement of heart, and full consent to all that is oflered and prescribed in t\\e covenant of grace ; have renounced all other lords that had dominion over them, and engaged to serve God as his peculiar people. 2. In consequence of this, true Israelites are such as live in an unreserved subjection to the laws and government of God and the Redeemer. They " delight in the law of God after the inward man," Rom. vii. 22 ; and endeavour after a conformity to it through the whole course of life. Though as justified ])ersons only, they cannot say they have no inward sin, yet they have none but \\hat they hate, and are desirous to be saved from : the}^ have none that reigns in their hearts and has dominion over them : none but what they gioan under, and are sincerely engaged in mortifying, and long for the period when they shall be delivered Irom it. What God requires they resolutely endeavour to render him, such as the superlative love of their heart, and the universal, constant, persevering obedience of life. Through faith in Christ they are vitally united to him, and from him receive those hourly supplies of grace that qualify them for every good word and work. They are such, after all, as, under a sense of their own manifold imperfections, rely on the merits of Christ for everlasting sal- vation, counting all things but loss, that they may win Christ, and be found in him, in order to their present acceptance with God, as well as at the last great day of account. Such now are true Israelites, to whom everlasting salvation is here pro- mised. III. The grounds of the certainty of their sal- vation. 1. The possession Christ has taken of it, in the name and nature of all true believers in him — " Whither the fore- runner is for us entered, even Jesus," Heb. vi. 20. And what his design was in ascending into heaven, he told his disci])les before he left them : " In my Father's house are many man- sions : I go to prepare a place for you. And I will come again, and receive you unto myself; that where I am, there ve mav be also," John xiv. 2, 3. And what he said to them, 293 he says to all his true disciples and followers. Having laid down his life on the cross, he rose and ascended into luavrn, not onlv to enter on his own glorv, but to take uj), and kt'(>p possession of the mansions in his Father's house, for his fol- lowers, in which they are to live and reign with him for ever. 2. Christ's intercession which he ever lives in heaven to make for them. Which proves, according to the apostle's method of reasoning, that he is able to save to the uttennost, Heb. vii. 25, or elf ro ■HravTEXef, to all kinds of perfection, a perfection of parts here, and of degrees hereafter ; in fact, with an everlasting salvation, as it is in the text. He pleads the merit of his blood shed on earth in the heavenly sanctuary, that his ])eople may be brought to glory ; and he will never give up his suit, till they all who believe in him and follow liim be possessed of perfect and everlasting salvation in his presence above. 3. His mighty power, which is engaged for them. The apostle says, the hea\'enly inheritance is kej)! for them, :in(l they for it, by the ])ower of God, which is almighty, — ':an never be overcome, and shall never be withdrawn, 1 Pet. i. 4, 5. 4. God's promise. " This is the record that God hath given to us eternal life, and this life is in his Son," John v. 11. God's ])romise is the greatest security that can be given, for he cannot lie. Tit. i. 2. But to prevent or remove the doubts and fears to which his jjeojde are subject, he has graciously added his oath to his promise, Heb. vi. 17, 18. APPLICATION. 1. How precious should Christ be to believers ! Their obli- gations to him are deep and everlasting, as his death was the ])rice of their everlasting salvation ; of all that grace by which they are made Israelites indeed, and enabled to show themselves such in the course of their lives here, and shall be perfectly and for ever saved at the last. 2. Tlie Lord's people have good reason to love Christ's ap- pearance. This is given as their character, 2 Tim. iv. 8 ; and the reason of it is, because then they are to be saved with an everlasting salvation. He will a])])ear at the end of time, without .sin, to their everlasting salvation, Heb. ix. 28. 294 3. JJTiat an encouragement is zvhat has been said to dili- gence and perseverance in appointed duty, seeing everlasting salvation v)ill he the consequence of it ! An imjjrovement of the mind, the glorification of the body, an eternity of delight, without any cessation or interruption of it, beyond the present powers of conception or expression, will be the happy result of persevering holiness. " Let us therefore be steadfast, unmove- able, always abounding in the work of the Lord ; forasmuch as ye know that your labour is not in vain in the Lord," 1 Cor. XV. 58. Theta. LXXII. THE UNHAPPY CONDITION OF SINNERS. Isaiah Ivii. 20, 21. " But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. There is no peace, saith my God, to the wicked." The inspired writers evince the wannest solicitude for our pre- sent as well as for our eternal happiness ; and with a view to both the one and the other, recommend to us that " godliness which is profitable unto all things," &c. 'Tis true that " man is born to trouble," and that " many are the afflictions of the righteous." Yet every reflecting jierson must perceive, that our happiness or unhappiness so much depends on ourselves, that even the sorrows of adversity may be exasperated, qualified, or sweetened, by our own conduct and reflections. If a man by his own fault or folly has involved himself in trouble, then, with the animadversions of enemies, and the censures of friends, he has to bear the stings of his conscience, and the painful reflec- tion that he has been his own enemy. But if aflSiiction befal him in the order of divine Providence, he may regard it as the 295 giacious appointment of one who is " too wise to err ; too good to be unkind." In such case, however, nnich must depend on the sullerer. Even if he be a pious man, should he so far pore over his miseries as to give phice to murmuring or unbelief, he may make his burden intolerable : whereas, if he look upward and onward, he will find reason to rejoice ; because " this light atHiction," &c. Such are the views given by the prophet in this chapter. He shows that even death itself is a blessing to the righteous, ver. 1, 2. He then proceeds to expose the folly and imprudence of the apostate Jews, ver. 3 — 12 ; after which he declares the happy results of hearty humiliation, ver. 15 — 18 ; and by way of contrast and of warning, says, " But the wicked." &c. Here we have, I. A CLASS OF cHARACTKRs spKCiFiED. " The wicked." The terms here employed denote such as are deficient in duty, and disorderly in their general conduct. But a reference to particulars contained in this chapter, will show us several things for which they were justly blamed. Instance, 1. Their vile prostitution of affections, time, and talents: which properly belong to the Lord. (1.) He has a right to these, as our author, Isa. Ixiii. 16, and Ixiv. 8 ; our preserver. Job vii. 20 ; Psa. xxxvi. 6 ; our be- nefactor, Psa. civ. 10 — 28. (2.) He is worthy of these. Such are his dignity and excellence, that his service confers honour on the noblest of his creatm-es. Psa. viii. 1, and ciii. 4 — 6; Rev. iv. 11. (3.) He claims these things, Deut. vi. 5 — 13 ; yet, (4.) He justly complains of misapplication and abuse, Isa. i. 4. This misconduct is represented as a violation of filial obligations, chap. i. 2 ; and of conjugal obligations, chap. Ivii. 7 — 9. " Thou didst debase thyself even unto hell." The counterpart of this idolatrous devotion and dependence is to be found, now, in an inordinate attachment to, and reliance on, any part of animate or inanimate creation. Such the apostolic decision, Col. iii. 5. And hence the apostolic caution, 1 John ii. 15, 16. 2. Their insolent contempt of God's authority and commands is another gi-ound of complaint. " Against whom do ye sport yourselves ?" ver. 3, 4. Such, in the present day, is the impious conduct of the sons of folly, riot, and blasphemy ; 296 who resent reproof, ridicule piety, and seem to claim the right of indulging their irascible or lascivious passions, and of hec- toring, lying, sahbath-breaking, &c. without control. There may be comparatively few who merit censure so severe. But there are many who resemble the wicked of whom the prophet speaks, in, 3. Their neglect or rejection of God's gracious overtures. 'Tis sreat condescension in him to care about man at all. More so to make overtures to rebels with a view to their benefit. He had saved and blessed Israel, and had declared himself willing still to do them good, ver, 19 ; but they had sought other gods, and forsaken him, ver. 5. When " wearied" in their unprofitable toil, they still persevered, ver. 10 ; and amidst the corrections and entreaties of heaven they remained the reverse of the humble penitent mentioned ver. 15. To us also have overtures been made by God, through his word, his Son, his minister, Isa. Iv. 6, 7; Acts iii. 26; 2 Cor. v. 20. And yet, of many, the Redeemer says, " Ye will not come unto me that ye might have life." Is this our case ? If so, we should hear, II, God's declaration respecting such characters. " There is no peace — they are like the troubled sea," &c. This assertion is a very comprehensive one, and furnishes occasion for a great variety of remarks. We may regard it as being, 1. A simple declaration of a matter of fact. In this view, the text represents the state of the wicked as an unnataral state of constraint and disorder, " like the troubled sea." The natural state of water is that of quiescence and placidity ; every jjarticle resting in its proper place. In man's primitive con- dition all was order and harmony. Yet the sea is liable to agitation : so was man ; and in fact he has been disturbed by an evil influence ; so that his principles, affections, proceedings, are so disordered, that God, who fully knows his case, declares, " There is no peace." This should undeceive those who lay the blame of their uneasiness on their particular circumstances ; and who vainly suppose, that were they in the condition of such and such wicked men, they should be happy. Unemng wisdom pronounces against this supposition. Wickedness and wretch- edness are inseparable. Peace is the opposite of derangement 297 and dis(]uiet ; but " there is no peace to the wicked," &:c. For lliis is, 2. A philosophical declaration of the natural effects of wickedness. " The wicked are like tlie troubled sea, when it cannot rest." Though the sea requires an exciting cause to set it in motion, yet it may remain troubled long after the gale is past. Hour after hour, and day after day, the action and re- action of its waves are seen. It rolls its billows to the shore, and " casts up mire and dirt." 80, in the unrenewed mind, the action and re-action of love, and desire of possession, jealousy of a rival, envy of his excellence, hatred of his person, leading perhaps to malice and revenge, and fear of consecpxences, keep up the tunudt that has been produced. Opposing parties, also, whether in church or state, may illustrate this remark. But ex- citing causes abound almost every where : and hence the trouble is renewed, and prolonged or perpetuated. . And this is a state not less of disgrace than of disorder. Nothing can be more agreeable than the clear and the calm sea, reflecting the fruitful earth, the azure sky, &c. and giving you another world in all its gi'andeur, and in all its beauty. i3ut when the temjiest has lashed it into rage, and roused its sediment, nothing but vileness and filth appear, and its beauteous face is perverted into de- formity and desolation. Fit emblem this of the sinners' state. In the ale-house, the revel, the horse-race, the boxing-ring, they are like "raging waves of the sea, foaming out their own shame," Jude 13. Peace is the o])posite of anxiety, distraction, and tu- multuous passion. But " there is no peace to the \vicked," &c. This is, 3. A judicial declaration of God! s displeasure at sin ; and shews the state of the wicked to be one of extreme peril, as one of disorder and disgi-ace. Peace is opposed to hostility ; but " God is angry with the wicked every day, Psa. vii. 1 1 — 13. »See liis danger fmther expressed, Psa. xi. 6 ; Isa. xxviii. 14 — 18. There is no peace, no amity, now, or at any time of life, or at death, Prov. xiv. 32 ; or at judgment, Luke xix. 27; or for ever. Rev. xiv. 11. Therefore prudence requires us to renounce at once this obnoxious chai'acter, both as to company, Prov. xiii. 20 ; I Cor. xv, 33 ; and to practice. Num. xxxii. 23. Then the peace denied to the wicked may be ours. In Older to which we should consider by whom this peace is granted, o3 ' 298 ver. 19, and by what mediation it is procured, 1 Tim. ii. 5; Col. i. 19 — 22 ; and should sue for it humbly and heartily, Isa. Ivii. 15; with promptitude and confidence, Job xxii. 21 ; Isa. xxvii. 5. Zeta. LXXIII. THE VISION OF THE HOLY WATERS. EzEKiEL xlvii. 9. " And it shall come to pass, that every thing that liveth, which moveth whither- soever the rivers shall come, shall Uve : and there shall be a very great multitude of fish, because these waters shall come thither : for they shall be healed ; and every thing shall Uve whither the river cometh." Various were the methods by which the Almighty originally communicated his word to mankind. But whatever were the "divers manners" in which he " spake in times past unto the fathers by the prophets," we should always remember, that they only " spake as they were moved by the Holy Ghost." In this chapter the Lord spake to Ezekiel by a vision, which was fre- (juently the case with many of the inspired pro})hets. This vision took place during the Babylonish captivity, when " the hand of the Lord was upon his servant the prophet, and brought him into the land of Israel." There he was led by " a man, whose appearance was like the appearance of brass," to the temple at Jerusalem; where, "in the visions of God," he be- held " the waters " issuing from " the sanctuary," and spreading lile, health, and fertility wherever they came. " And it shall come to pass," &c. In this interesting portion of divine truth we shall be led to observe. The river it specifies, — the blessings it describes, — and the instructions it suggests. I. The river the text specifies. In the prophet's vision of this " river," three things are stated, which demand our particular attention : — 299 1. The source from whence it issues. It is generally agreed that this river nietaiihorieally represents the gospel of Christ, whieh went forth from Jerusalem, and spread into all the sur- rounding countries ; and being accompanied with the mighty power of the Holy Ghost, it produces the most glorious ellecls in the salvation of sinners. Acts ii. 41. These waters "issued out from under the threshold of the house " of the Lord, and " came down from under the right side of the house ; " signi- fying, that " from Zion shall go forth the law, and the word of the Lord from Jerusalem." There the Spirit was poured out upon the apostles in his miraculous gifts, that they might pub- lish " good tidings of great joy unto all j)eople." In the temi)le they were first to " preach the words of this life,"' and begin their commission " at Jerusalem," Luke xxiv. 47. Thus the glorious gospel of Christ, which originally " proceedeth out of the throne of God and the Lamb," in the ])lenitude of its dis- pensatio)!, issued forth from Zion, ''■ the mountain of the Lord's house." 2. The direction in ivhich it flows. " These waters issue out toward the east, and go down into the desert, and go into the sea." This was accomplished when the apostles were scat- tered abroad throughout the regions of Judea and Samaria;" and the word of the Lord " mightily grew and prevailed," Acts vi. 7. It visited and blessed " the isles of the sea," and its sound went forth " to the end of the world." It still rolls on from continent to continent, and from one kingdom to another ; and will continue to " win its widening way, to earth's remotest bounds, ' Rev. xiv. 6. Like a mighty river, it will bear down all opposition, and ultimately fill and deluge the world with thf glory of God, Isa. xl. 4, 5. 3. The plenitude with which it abounds. It is not a wast- ing brook, that soon exhausts its stores ; but an abounding river, spreading its streams in every direction, which are perpetually flowing from an inexhaustible (buntain. The river of gospel gi'ace is replete with blessings the most, rich, free, and abundant. It is " full of grace and truth," .John i. 14. The pro])het says, " It was a river that I could not ])ass over ; for the waters were risen, waters to swim in, a river that could not be passed over," ver. o. The grace of God, that bx-ingeth salvation, is bound- less ; "Its streams the whole nation reach, so plenteous is the 300 store." Its benefits are adequate to our most enlarged neces- sities ; and all are invited to participate its treasures, " without money and without price," Isa. Iv. 1 ; John vii. 37, 38. Let us then consider, II. The blessings the text describes. "And it shall come to pass," &c. The peculiar properties of this river dis- tinctly point out the blessed eifects of the gospel, in them that hear and keep it. 1. The gospel is healing in its virtue. " Because these waters shall come thither," they shall he healed, &c. Mankind are morally diseased and perishing. Our spiritual maladies are natural, inveterate, and destructive, Isa. i. 5, 6. But God has mercifully provided an infallible remedy for the moral plague of the human heart : " There is a balm in Gilead, and a phy- sician there." Jesus possesses sufficient virtue to heal every malady of the soul, Luke vi. 19. The efficacy of the gos])el is eminently displayed in coimteracting the baneful influence of sin and Satan, and restoring the believer to spiiitual health and soundness, Acts xxvi. 18. Whoever receives it, is healed by its saving virtue, and shall live for ever. ^. The gospel is abundant in its success. " And there shall be a great multitude of fish." Though many reject divine truth, it is not preached in vain. Some believe its report, and to them " the arm of the Lord is revealed." Many have been caught in the gospel net, and become followers of the Lord, 1 Thess. i. 5, 6. The captivating attractions of the Redeemer's cross have, in all ages, drawn and subdued " a great multitude " to the sceptre of righteousness. Wherever the gospel is ])reached in its purity, it will be attended with some degi"ee of success. It had free course, and was glorified among the pri- mitive Christians ; and still, not a few are •' daily added unto the Lord," Acts xvii. 11, 12. Many believe its truth, partici- pate its renovating power, and rejoice in its saving benefits. 3. The gospel is quickening in its power. " And ever}' thing shall live whither the river cometh." It is living water, continually emanating from " the fountain of light and life." Wherever it flows it spreads life and peace, and every blessing. It replenishes the waste places of the earth, and makes the moral wilderness to " rejoice and blossom as the rose," and flourish like the garden of the Lord, Isa. xxxv. 1,2. It ba- 301 uislios miscrv and death, and guides our feet into lln' way of righteou.sne.ss and peace. It quickens tliose who were " dead in tres])asses and sins," and inspires them with sjjiritual and eternal life in the Lord, John v. 24, 25. When it is " received in the Holy Ghost," it heconies spirit and life unto the soul, and " springs up hito everlasting life," John iv. 14. We shall now endeavour to ascertain, III. Thk instkuctions the text suggests. It should deeply impress our minds with the following reflections : — 1. The (lull/ of f/ra/iladd for (gospel privileges. "Blessed are our ears for they hear, what prophets and righteous men desired to hear ; but they heard them not." Through the me- dium of ])roniises, types, and visions, they joyfully anticipated the approaching kingdom of the Messiah. But the veil is now removed, and we live hai)])ily under a more gloricnis dispen- sation, John i. 17; 2 Cor. iii. 11. The gospel has visited the land of oiu" birth, and its ministers stand on the banks of its rivers, devoutly exclaiming, " Ho, every one that thirsteth, come ye to the waters," &c.. Rev. xxii. 17. Surely, "blessed is the people that know the joyful sound," Psa. Ixxxix. 15, 16. 2. The necessity of embracing gospel blessings. It is not the mere hearing of the gospel that will save us. We must not be " hearers only, deceiving ourselves, but doers of the work," James i. 23 — 25. Let us attentively consider the sa- lutary instructions of the parable of the sower and the seed. Matt. xiii. 18 — 2.3. We must receive the gospel in all its promised benefits, and practically adorn and exemplify its hal- lowing truths. The rejection of it will highly aggTavate the guilt, and augment the jjunislnnent of the impenitent, John iii. 19; 2 Thess. i. 7 — 9. " Take heed therefore how ye hear; for how shall we escape if we neglect so great salvation ? " 3. The blessedness of enjoi/ing gospel salvation. To those who believe, the gospel of Christ is " the power of God, and the wisdom of God," Rom. i. 16. To them Jesus is precious, and they glory in his cross. They drink of " the water of life freely ; " and rejoice in its healing, (piickening, cleansing, and cheering virtue, Psa. xlvi, 4. They are also deeply concerned for the salvation of mankind. They sincerely pity heathen lands, and earnestly pray that the kingdom of God may speedily come, to every nation, kindred, tongue, and people. They are 302 truly blessed on earth, and will finally be led to " living Ibun- tains of waters, and God shall wipe away all tears from their eves." Eta. LXXIV. KNOWLEDGE INCREASED BY MANY RUNNING TO AND FRO. Daniel xii. 4. " Many shaU run to and fro, and knowledge shall be increased." Whatsoever things were written aforetime, were written for our learning. We have every thing to learn, but the Bible is a book of knowledge. The instruction with which it abounds i^ of two kinds ; history, and prophecy : the one describes the ])ast, the other unfolds the future. The principal parts of the Old Testament are historical records ; but Daniel, from whose writings the text is selected, instructs us, not only by a sub- tantial and interesting detail of facts which transpired in his dav, but by a prophetical anticipation of what will happen in future ages, and to generations then unborn. The text is pre- ceded by a very abstruse part of sacred prophecy ; " And al that time shall Michael stand up," &c., ver. 1 — 4. With the opinions of commentators as to the signification of these verses, we have at present nothing to do ; the text is generally regarded as having a special reference to gospel days, and to the period of the world in which we have the hapjjiness to live. Two things claim our attention : I. An end to be accomplished. " Knowledge shall be increased : " II. Means used for its accomplishment. " Many shall run to and fro." 303 1. An end to «k accumplishf.d. " Kiiowlalge .shall be increased." If we cast our eyes upon the jmiphetical parts of divine revelation, we shall find that they describe a hapjjier state of the world than has ever yet been witnessed ; and this shall be introduced by an increase of knowledge. 1. Observation. The faculty which man has for acquirivy knowledge, forms the most obvious distinction of our species. " Brutes soon their zenith reach ; their little all flows in at once ; in ages they no more could know, or do, or covet, or enjoy. Were man to live coeval with the sun, the patriarch ])U])il would be learning still ; yet dying, leave his lesson half nnleaint." 2. Observation. It is to the credit of the Christian leliyion that if is founded in knowledge. Its doctrines cannot be cre- dited, nor its duties performed, nor its privileges enjoyed, with- out knowledge. The church of Rome is friendly to ignorance ; its ministers take away the key of knowledge. Ignorance and vice generally go together, and the throne of the devil is sup- ported by ignorance. " He blinds the minds of them that ])elieve not." The extreme profligacy and misery so prevalent in many parts of our country, among the lower classes, are chiefly to be attributed to their ignorance. Some have enter- tamed an apjn'ehension, that if the poor possessed more know- ledge, they would be \mlitted for the duties of their station ; ]iut let us examine facts. Who are most disposed to outrage and violence ? Who are the persons that disturb the peace of the neighbourhood in which they live, and compose mobs, and form pojiular insurrections ? Are they those who have attained the greatest share of knowledge, whose minds are most enlarged, and who form the most clear and comprehensive ideas of their ]iroach to this unhap])y temper. 2. If you never were partakers, but only have been suitors of mercy, es])ecially if you have sought it for any length of time, carefully inquire, whether you are not kept from the en- joyment of it, by retaining an unforgiving spint. 3. If you would attain to the highest certainty of a personal interest in the mercy of God, it must be by following after the strongest resemblance of his mercy and good will. Iota. 321 LXXIX. MEN NOT CHOSEN TO LIFE ON AC- COUNT OF THE PRIVILEGES THEY POSSESS, BUT OF THE IMPROVEMENT THEY MAKE OF THEM. Matt. xx. 1 6. " So the last shall be first, and the first shall be last ; for many be called, but few are chosen." What an aflecting proof is it of the corruption of our nature, that the gratuitous and pre-eminent favour of God to us should be the means of eliciting the worst principles in us, as vanitv and jealousy. We become vain of his favour, and jealous lest others should share it with us. Such coiTuption we every day behold ; and of the same thing the Jewish history is full. Their superior mercies rendered them both vain and jealous ; hence, in almost all his discourses with them, our blessed Lord laboured to coiTect these evils in them, knowing well their fatal tendency. And as bis disciples were but too much influenced by them, hence the frequency with which he ministered to them the same corrections. The close of the foregoing chapter furnishes an instance of the kind here refcired to. Having uttered a neces- sary but a very distasteful sentiment, he judged it necessary to elucidate and establish it ; and for this purpose he delivered the parable before us: and having attained his object, he closes his discourse with a repetition of this oUensive, but awakening sen- timent : " So you see the first shall be last, and the last first ; for many are called, but few are chosen." These words lead us to observe, I. That God, in communicating his benefits to men, ACTS IN A SOVEREIGN MANNER, MAKING THE LAST FIRST, AND THE FIRST LAST. This is what he has done in nature. We see men in the same climate and kingdom, differing widely as to the elegance of their persons, their muscular and intellectual strength, ike. We also see a providential difference among men as it respects country, climate, fortune, friends, &c. Now is it not natural to expect the observation of the same order in all p 3 322 the works and ways of God ? But the matter is put beyond all doubt. Look, 1. At the different ages of the world, and mark the differ- ence made. Had respect to the creature been the principle re- gulating the distribvition of God's gifts unto mankind, then had he placed the first ages of the world at least upon an etpial foot- ing with the last, with respect to the means of life. Were they not ecpially numerous, polished, and perfect ? And yet to the ends of the ages has he reserved the best dispensations of his grace. But, 2. Mark the difference he has made between persons of the same age, as to the means of salvation. One nation has the gospel freely circulated through its po])ulation ; preached by a great variety of the best ministers, and enjoys the best ordi- nances and churches. Another nation has nothing but tradi- tional light to walk by, and that connipted in the highest degree ; has for its teachers and ministers a few crafty, dark, sensual, and devilish characters ; has a set of unmeaning, cruel, and de- testable rites substituted for the ordinances of God ; and for the objects of its worship and adoration, men, creeping things, things destitute of life, and even devils. Nay, 3. We cannot but notice a wonderful difference made among persons living in the same nation and place. In some parts of our nation, for instance, there are none to preach the gospel, but immoral, sensual, and spiritless men ; men who M'ill preach any thing for the gospel, and who publicly connive at, if they do not recommend, the worst sentiments and practices. In such places you hear of nothing but of parties, assemblies, and of amusements, of cards, dice, billiards, plays, races, &c. ; while, in another part of the nation, you hear nothing of these things ; find an abundance of holy, evangelical ministers; numerous places of public worship crowdedly attended; together with many institutions which have for their object the improvement and welfare of all. Nay, in the very same town or village we mark the same difference among its population. One man, from his very childhood, is suiTounded by the best examples ; has at his command a choice selection of the most religious books ; has all possible pains bestowed on his education ; is placed under an intelligent, faithful, and awakening ministry, and kept at the greatest distance from every temptation to q\\\ ; 323 wliile another receives the most carnal and coiTupting education, has no reHgious, but numbers of evil books, sunounding him ; is encompassed on every side with the most jjernicious exam- ples ; is studiously kept from any ministry that could do him good, and is led in the way of all temptation. Now whence is all this dill'erence ? Whence ? I hesitate not to say Iroin hence, that God has a right to do what he will witii his own. Some of these dilleronces, as you plainly see, spring from the absolute will of heaven, over which man has no control. And the rest, although they primarily proceed either from the per- verseness of men in preventing the introduction of better helps to salvation, or from the remissness of others in sending them ; yet as Jehovah might possibly overcome this perverseness, or this remissness, by the use of other and more extraordinary means, and does not ; I scruple not therefore to say, that this difference is secondarily from him ; that it arises from this cir- cumstance, — he has a right to do what he will with his own, and is not obliged to give to any one more than sufficient helps to salvation. So far, therefore, as men of the same age, nation, or place differ, in respect to means of salvation, it is, in my opi- nion, principally, if not entirely owing to themselves ; and tht^ infelicity and blame, strictly speaking, lie at their own door. But the reason why some ha\e means more than barely suffi- cient to bring them to salvation, and others not, — and why those who render ineffectual the means they have, are not favoured with others that are more powerful is, because God, as a sove- reign, has a right to do what he will with his own. On this observation we would gi'aft the following instructions. ( I . ) So far as we have, by our negligence, deprived ourselves of the helps placed within our reach, and so have hindered our salvation, we are called on to repent of our evil doing. (2.) We ouglit thank- fully to avail ourselves of what means we yet possess; and if we do this, we shall have no cause to envy others because God is good to them. But observe, II. That in bestowing his REW^iRDs on mankind, God does not render unto men according to the amount of the means they participate, but the use they make of them. 1. In bestowing his rewards, were he regulated by the former jirinciple, the text must be false ; as, on that principle, it would 324 be impossible for tlie first to be last, and the last first. But if his rewards are bestowed on the latter principle, the text may, and even must be true. Besides, 2. To say that the enjoyment of superior means of salvation secures the enjoyment of the most distinguished rewards, is to represent the character of God in a most unfavourable point of light. Have those who have been most highly favoured as to privileges, always been the holiest men P On the contrary, have they not too frequently been the very reverse of this ? What ideas must we then have of God's hohness, to suppose him advancing such men to his first rewards ? Or have the most highly exalted as to privileges, always been the most grateful for them ? Rather have they not been the contrary ? What ideas then must we have of God's justice, to suppose him capable of advancing these to the most distinguished seats in bliss ? espe- cially while those who most faithfully improved such means as were bestowed on them, are either wholly or comparatively disregarded ? Or were he to lift men to the highest states in glory, merely because they have enjoyed the best helps to salva- tion, in what light must we consider his veracity ? 3. Were we to assert that men are rewarded according to the amount of their means of good, and not according to the use they make of them, we should assert a doctrine which would be found false in fact. The Jews partook of superior means of good, but were unchvu'ched for their abuse of them. The cities of Capernaum, Chorazin, and Bethsaida were exalted to heaven with privileges ; and for their abuse of them were thrust down to hell. The churches of Lesser Asia were highly favoured as to privileges, and were awfully menaced for their abuse of them : and where are those churches now ? And have not we our- selves known many persons who were rendered remarkable by their privileges, rendered as remarkable by judicial visitations for their abuse of them ? If these facts have any voice, do they not say, that not those who are most exalted by privileges, but those who make the best use of what they have, are raised to the highest degrees of glory ? Here then we would remark, that as no man will be any farther benefited by the privileges he enjoys, than he uses them aright; so, on the other hand, every man who abuses his advantages will be punished in proportion as he does so. Observe, 325 III. That thk bkstowmknt of rewards on this prin- ciple IS MOST EXPRESSIVE OF THE GOODNESS AND JUSTICE OF God. " Is thine eye evil because mine is good ? go lliy way; I will give unto this lust even as unto thee," &c. 1. TJiis is most expressive of God's goodness, as it opens the gates of" life to all, seeing all in the iuiprovement of their jirivi- leges may live ; and live in ])roj)Oition to that improvement, whether their ])rivileges have been great or small : whereas if those only could attain to eminence in bliss who have been tnninent in the possession of privileges, then could but few attain to eminence in bliss. "2. As this mode of distributing rctoards is most expressive of God's goodness, so also of his justice. Were he to close the gates of life against any but those who abuse what privileges they have ; or to withhold the highest degrees of bliss from those who are not favoured with the most exalted privileges, however they improve the privileges they have ; in either case he would act most capriciously and imjust, and would flatly contradict the numerous and striking statements of his most holy word. We close this subject with two reflections : 1 . There will be no reason to impeach the perfections of God, because some and even many will perish for ever, since all may be saved, and none will be condemned but such as deserve so to be. 2 There is great need often to examine oiu'selves, seeing those who are first as to privileges, may be last in respect to reward. Iota. 326 LXXX. THE NATURE AND OBLIGATION OF WATCHFULNESS. Mark xiii. 37. " And what I say unto you, I say unto all. Watch." We are told in the sacred Scriptures, that for every thought, word, and action, in this probationary state, we shall be brought to judgment; and though the time thereof be not mentioned, yet we are certain that that time is fast approaching, and each succeeding day brings it nearer. We should seriously consider, that however far off the day of his coming to the future judg- ment may be, that of his coming by death is near ; and that, as to our soul, will be the same as if it was to the final judgment. Death as effectually determines the state of individuals, as the final audit will that of the whole world. And if we are not ready for death, it is impossible we should ever be prepared for the general judgment; and the time of Chiist's coming by death is as uncertain as the time of his coming to judgment. Hence the words of our Saviour in the text, " And what I say unto you," my immediate disciples, " I say unto all, Watch." Watchfulness comprehends the whole cai'e of a Christian life. Considerable difficulty would attend the enumeration of all those particulars about which it ought to be employed ; but yet, there are two which probably may include all, — watching to prevent evil, and to do good. I. We must watch, that we may prevent evil. 1 , We must ivatch against sin. The corrupt inclination of our fallen nature, while unregenerate, to what is sinful, the apostle calls " sin thai dwelleth in us," Rom. vii. 17 ; and is a constant, powerful stimulus to the actual commission of sin. This principle of sin in the heart is opposite to divine grace, and which we must watch against. There are sins of spiritual weakness and moral infinnity, which, as long as we moum over, and endeavour to overcome through faith in Christ, are con- sistent with the favour of God, peace of conscience, and a well- grounded hope of happiness after death ; or else, who could be 327 saved ? But pvesumptuous sins, which arc deliberate and chosen, committed against the sanctions of judgment and dic- tates of conscience, are dii'ect insults ofl'ercd to the authority of God. Watchfulness is necessary, that we sin not thus: for we are daily compassed with snares and temptations ; and, while coiTupt nature is within us, it renders those snares and temj)tations moi'e dangerous, and often fatal. The objects around us, our company, society, callings, and circumstances, may prove unhappy occasions of sin to us ; and therefore there is need of regarding that precept, — " Keep thy heart with all diligence : for out of it are the issues of life," Prov, iv. 23. 2. We must guard against the ivorld. The j)resent world is an enemy to our souls ; therefore the apostle calls it an " evil world," Gal. i. 4. It is evil, not in itself, as if it were neces- sarily set against our spiritual interests : no, the present world is the effect of God's creating energy, and " every creature of his is good," 1 Tim. iv. 4 ; but it is evil by reason of the strong bias and inclination of our hearts to visible and tangible objects, in preference to those which are spiritual and heavenly. The things of the world are suitable to om* coiTupt passions and vicious appetites, and excite and inflame them, like food that is ])leasant but unwholesome, and feeds the disease. We nmst watch that the world do not insinuate itself into our hearts and affections. Pious men, while under easy and prosperous cir- cumstances, — while they have every thing according to their desire, — are in great danger of being too fond of this world, and of saying in their hearts, not in a good sense, " It is good to be here." Though they are sincerely desirous to go to heaven at last, they are not anxious and hasty as to the time — axe still for a further respite — to be spared a little longer before they go hence and are seen no more. And while we are watchful against this world, we should be daily endeavouring to compose our minds to a greater indifference to its pleasures and entertain- ments, in compliance with that exhortation of the apostle, re- corded 1 Cor vii. 29 — 31. It is but a short scene which will be shortly shifted, and succeeded with an eternal state of things ; and therefore, says the apostle, " Let your moderation be known unto all men ; the Lord is at hand," Phil. iv. 5. 3. We must watch against the temptations of the devil. 328 He is another great enemy of our souls, and continually en- gaged to estrange our affections from God, to the practice of iniquity. " Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour," 1 Pet. v. 8. The devil is professedly an enemy to all mankind, and from hatred and envy prosecutes a mischievous and destructive design against our spiritual and e\'erlasting inte- rests. He is very formidable, being subtle, and using many wiles, devices, and stratagems, to effect the ruin of souls. He is strong, inasmuch as his power is far superior to ours. His malice is deadly, to which his diligence and activity are equal; — he is restless in pursuing his pernicious designs. The Scriptures assure us, that our spiritual foes are numerous, Eph. vi. 12 ; and all these, possessing a spiritual nature, are invisible. Constant watchfulness is necessary against such combined oppo- sition. Our best defence is to watch against the world, and sin in the heart ; for Satan, tempting by the world, can do us no harm without the concurrence of our own sinful passions, and the consent of the will. For however strong, cunning, and industrious he is, his manner of tempting is but objective ; he cannot force us. Hence those words of the apostle, " Every man is tempted when he is draflni away of his own lusts, and enticed," James i. 14. These are the enemies we are to watch against. II. We must watch to do good. 1. We have to discharge all the duties we owe to God, and our fellow-christians and neighbours ; to improve all our talents wisely and faithfulhj. Our Saviour represents all those powers, abilities, and capacities with which God has endued us, as so many particular trusts committed to us, of which we must give an account : to those that employ them well, to the great pur- poses of God's honour, the interests of religion, and the good of others, he will say, " Well done, good and faithful servants." But, on the other hand, if persons have had spiritual gifts and abilities, and have not employed them some way or other in the service of God and edification of others ; — if tune, that precious talent, has been squandered away in idleness and vanity ; if that time which is appropriated to God himself, to his own worship, has been prostituted to common and profane uses ; if the gospel, the ordinances, and institutions thereof, for the re- 329 freshing the bowels of the poor, ospocially of Christ's ]Kjor mem- bers ami servants ; in short, if men have not made a good use of their opportunities of receiving good themseh'cs, and doing good to others, — they shall be found in the number of unprolitable servants that have not imjjroved their Lord's talents ; and the doom that will be pronounced on such is, " Cast ye the un])ro- fltable servants into outjr darkness ; there shall be wee])ing and gnashing of teeth," Matt. xxv. 30. 2. We must watch to do all the good that God has com- manded us. We are to perform all the duties of the first and second tables, to observe all moral precepts and positive institu- tions, to do every duty, without exception, that relates to God, to others, and to ourselves. JMoses said unto the children of Israel, " You shall walk in all the i)rccepts which the Lord your God hath commanded you, that ye may live, and that it may be well with you," Deut. v. 33. 3. If'c must icafch to do good in its proper season. The ac- ceptable performance of duty depends in a great measure on Its being done setusonably. We may say of a work done, as well as a word si)oken, in due season, " How good is it '. " Prov. XV. 23. Many actions, which as to the matter of them have been good, have lost much of their beauty tlu'ough the ill timing of them. As God a])points a time to every j}urpose, so should we, Eccles. iii. 1. We should leam to ])ut every duty into method, that they may all fall in their proper place and season, without any one interfering with another. The airang- ing and disposing our duties well is a great thing in religion. 4. IVe must watch to do good in the appointed manner. We should ])ossess a (piick a])preliension of those things that are helps of a spiritual life. We are to do good in the lively exer- cise of every Christian grace, of love to God and our neigh- bom's, an active zeal for his glory and their welfare, a steady faith in his promises, and joyful ho]ie of the heavenly blessed- ness, a de]iendance on the mediation of Christ, and the aid of the Holy Si)irit for assistance in, and acceptance of, what we dt). APPLICATION. Let us be exact in the perfonnance of this duty of watchful- ness. Let us not sleep as others, but watch. And to excite this obligation, let us consider. 330 1. How naturally prone we are to become secure and care- less. 2. That without watchfulness we shall become an easy prey to our worst enemy. 3. Without this, though our vigilant enemy should not attack us, we can perfonn no duty that will be acceptable to God. 4. Strict and constant watchfulness will be a safeguard against all snares and temptations of every kind. 5. Let us therefore watch, and, as our Saviour advised his disciples, join prayer to watchfulness. Matt. xxvi. 41. Watch, that we may do what is enjoined us, and pray, that God may fulfil all his gracious promises. It is earnest prayer that makes watchfulness effectual. Pray with a particular view to daily dangers, as not knowing what may happen ; as our Lord has taught in that excellent directory for prayer, " Lead us not into temptation, but deliver us from evil," Matt. vi. 13. Theta, LXXXL CHRIST, HE THAT SHOULD COME. Luke. vii. IQ. *' Art thou he that should come ? or, look we for another ?" These words were addressed to our Lord by two disciples of John the Baptist, who sent them to Jesus, and instructed them to make these inquiries for the confirmation of their faith. L The question could not be proposed on John's account, for he was fully convinced that Christ was the true Messiah. Of this he was assured by divine revelation, and the testimony of God the Father at our Lord's baptism, John i. 32 ; Matt. iii. 17. And that Jesus was the Messiah, John uniformly testified, by speaking of him as the Son of God, as incomijarably supe- 331 rior to himself, as llie Lamb of God, and as come to baptize witli the Holy Ghost. 2. But though John believed in Jesus, and thus bore witness to him, yet it seems these disciples and their brethren were led to doubt even the testimony of their Master. It is probable they thus doubted, because they did not find Jesus setting up a splendid earthly kingdom, such as they expected the Messiah would establish ; because our Lord was not so rigidly abste- mious as their Master was ; and because no miracle was wrought to deliver John out of prison ; which they concluded the Mes- siah would certainly be both inclined and able to work, on such an occasion. 3. For the kind ])ui'pose of removing their doubts, and satis- fying their minds, John therefore pnidently sent them to hear, see, and judge for themselves; and with this view he taught them to make the inquiries now before us, " Art thou," &c. The purport of these questions may be expressed thus : " Sa- cred j)rophecy leads us to expect that the Messiah, the Lord's anointed, will appear in this land about this time. We en- treat thee therefore to infonn us whether thou ait this gi"eat expected personage or not, that we may respect thee according to thy pro])er character." To these inquiries our Lord wisely answers by actions rather than words, ver. 2L Then he re- quires the messengers to go and infonii John what they had seen and heard, ver. 22, 23. Hereby Jesus evidently referred to sacred prophecy for an answer to these important questions. And as we ai-e no less interested in this answer than John's dis- ciples, let us consider, I. The tkstimony of sacred prophecy concerning THE Messiah. 1. Respecting the person who should come under this cha- racter. He is s])oken of and described as David's Son, and Lord, Psalm Ixxxix. 29, and ex. 1 ; as Innnanuel, Isa. vii. 14 ; the Child born, and the Mighty God, Isa. ix. 6. 2. Respecting the time tohen he should come. This was to be, before the sceptre departed from the tribe of Judah, Gen. xlix. 10; within the seventy weeks of Daniel, or 490 years after the Persian decree which was passed for rebuilding Jeru- salem, Dan. ix. 24 — 26 ; and during the continuance of the second temple. Hag. ii. 7, 9. 332 3. Refpecthiij the purposes of his coming. These were, to guide as a Prophet, Dent, xviii. 18; to govern as a King, Ps. ii. 6 ; to save us as our Redeemer, Isa. xxxv. 4 ; to feed us as a Shepherd, Isa. xl. 11; and to reward us as our Judge, Isa. xl. 10, and xxxiii, 22. 4. Respecting some remarkable circumstances which would attend his coming. As the performance of various benevolent miracles, Isa. xxix. 18, and xxxv. 5, 6 ; silent modesty in work- ing these miracles, Isa. xlii. 2, 3 ; a gi'acious reception of the poor by him, Isa xxix. 19, and Ixi. I ; and the reception of him by the Jewish nation, Isa viii. 14, and liii. 1. This is the testimony of prophecy, which St. Peter informs us is sure in its accomplishment, and should engage our attention, 2 Pet. i. 19. Let us therefore notice, II. The fulfilment of prophecy in the person of Christ. Here observe, 1. These prophecies must be fulfilled in some person; as the time specified for their accomplishment has long been past. For the sceptre departed from the tribe of Judah, and the se- cond temjile was destroyed, about seventeen hundred and fifty years since ; and Daniel's seventy weeks expired about forty years before these events took place. In other Avords, our Jesus, the Messiah, was cut off by death, just when those weeks were expiring ; and about forty years before the destruction of the temple. Observe, 2. These prophecies hare been exactly fulfilled in Jesus Christ. Witness his two natures, hvnnan and divine, Rom. ix. 5 ; hence he was David's Lord ; and Immanuel ; the Child born, and the Mighty God. The time of his coming; he came when the sce]itre was about to depart from the tribe of Judah; as a proof of which, just at the time of his birth a decree for taxing the land of Judea was passed by Augustus the Roman Emperor, Luke ii. 1, 2, 5. He came just exactly at the end of Daniel's seventy weeks, or four liundred and ninety years after the com- mandment or decree given to Ezra to rebuild Jerusalem. And he came while the second temple stood ; and cleansed it, and taught in it. His various offices ; he is our prophet, John vi. 14, and viii. 12 ; our King, Luke i. 33; Acts v. 31 ; our Sa- viour, Matt. i. 21 ; 1 Tim. i. 15; our Shepherd, John x. 1 1, 27,28; and our Judge, Acts xvii. 30, 31. And the circum- 333 stances attending liis coming. Was the Messiah to work bene- volent miracles ? Christ wrought such, as here in the j)resence of John's disciples. Was the Messiah to be modest in ])errorui- ing them? so was our Lord, Matt. xii. 16 — 21. Was the Messiah to teach the poor? so did Jesus, Luke iv. 18,21. Was the Messiah to be rejected by the Jews ? so was Jesus, John i. 11. As all these prophecies have been fulfilled in our Lord, so we observe, 3. They have been fitfiUed in no other. This is evident from the appeal of Christ's friends, the advocates of Christi- anity, who challenge the world to produce any person, besides our Lord, in whom these predictions have been accomjilished. And from the concessions of Christ's enemies, the Jews ; who can produce no person beside our Jesus, whom they reject, tind still perversely look for another. Hence let us consider, IK. The conclusion w^e should draw from this ac- complishment OF PROPHECY IN THE PERSON OF OUR LoRD. We should conclude, 1. That our Jesus is certainly the true Messiah. For infi- nite wisdom could not mistake in its proi)hetic descriptions ; and infinite truth cannot mislead us. Dent, xxxii. 4. 2. Tliat tue should look for no other Saviour. To look for another would be imjiious, by discrediting God himself, 1 John V. 10; it would be ungrateAil, by slighting the richest love, John iii. 16 ; it would be unreasonable, opposed to the clearest evi- dence, 2 Thcss. iii. 2 ; it would be unnecessary, for Christ is all-sufficient to save, Heb. vii. 2o ; it would be vain, for no other Saviour will come, Heb. x. 26; it must be destructive, Christ being our only remedy, Prov. xxix. 1. 3. That vje should sec experimental proof s of Christ's divine authority. The proofs arising from the fulfilment of prophecy are rational ones, and of no small im])ortance ; but those most satisfactory to us are experimental ones, resembling our Lord's miracles; including spiritual life, sight, strength, ])urity, health, and comfort. Seek these as of the first importance, Prov. iv. 7 ; Matt. vi. 33 ; seek them with confidence, for Christ is come for the pnrjiose of bestowing these blessings on mankind, Isa. Ixi. 1, 2, 3 ; John iii. 17. 4. That Christ's coming should engage Christians in the practice of holy duties. As, compassion for lost sinners. 334 Luke xix. 10; Phil. ii. 5; as evidences of this, pray and la- bour for their conversion, James v. 16, 19, 20; beneficence to the poor, 2 Cor. viii. 9 ; hope of perfect purity, 1 John iii. 8 ; and grateful adoration, Luke i. 68. Alpha. LXXXIL JESUS INDISPOSED TO CONDEMN THE SINNER. John viii. 11. " And Jesus said unto her. Neither do I condemn thee j go, and sin no more." These words throw some light on those of the evangelist, where he says, that " God sent not his Son into the world to condemn the world, but that the world through him might be saved ; " and form a striking contrast between the gentle and benignant disposition of the Saviour, and that of the unbending severity evinced in the spirit of those Jews who brought this ad ul tress before him. They were bent on sacrificing either the culprit or the Saviour, or both : on the contrary, he was intent on confounding their wickedness, and rescuing this poor sinner. But what gives the passage its gi-eatest interest is, the light which it casts on the condition of the sinner, when brought into contact with his Judge and Saviour. That this may be placed more fully before you, allow me to observe, I. That the text neither affirms nor insinuates THAT OUR Lord had no grounds on which he might HAVE JUSTLY CONDEMNED HER, HAD HE BEEN DISPOSED SO TO DO. Let it be remembered that she (as all others are) was a sinner, both by nature and practice ; and what is more to be regarded, she had been detected in a dreadful crime, and stood exposed to a capital and dreadful punishment. (See Lev. xx. .335 10 — 22.) Nov was she alone in her crime; for many then, and many now, stand accused of their own consciences and of God, of sins as great as tliis, if not of this very sin : all such, consequently, are justly liable to condemnation from the Lord. And possibly this may be the case with some of us. All such persons, if they think at all on the consequences of their sins, must feel as this poor sinner must have felt, full of shame and anxiety, when brought into the presence and unto the person of her Judge and Saviour for his decision in her case. Aware of their liability to condemnation, they must be the subjects of painful and pungent feelings, when they think of the appearance they must make before their Judge ; particularly when they imagine that that event is drawing nigh, and at the very door. If any such are here, allow me, II. To DIRECT YOUR ATTENTION TO THAT DECISION WHICH THE TEXT REPORTS THE SaVIOUR TO HAVE GIVEN IN THE CASE OF THIS POOR SINNER. " Where are thine accusers ? Hath no man condemned thee P She said. No man. Lord. Neither do I condemn thee ; go, and sin no more." The letter of the law, in her case, gave her no right to anticipate such a decision ; nor yet the usage of her nation, coiTupt and adulterous as it was at this time ; nor was there any thing hi the character and proceedings of the Saviour to flatter the imbecoming hopes of any sinner. What then must have been her feelings, when this judgment was given in her favour I Nor would this decision be less surprising to the assembly in which she stood. It paitly originated in the consideration that the Jews were wishful to draw Jesus into a snare, and partly in the circumstance that it was not his piovince to judge her, he being no magistrate, and therefore having no authority to judge. And had he been au- thorised to judge, yet as there were no witnesses brought forwai'd to establish her guilt, and as her guilt had not been proved, as yet, in any court of justice, to have condenmed her would have been illegal. But the leniency of this decision was chiefly founded on the fact, that the Divine Being has no pleasure in the death of sinners ; and so is unwilling to punish when he can spare them righteously. And possibly, and we are led to think that most probably, this decision was founded on the dis- covery of a broken and contrite heart in this poor sinner. And if she was in any degree the subject of gi'acious feeling, we 336 may confidently affirm that her faith would operate in no small degi'ee to influence the Saviour's judgment in her favour. And think you is there any change or deterioration in him ? Is he less kind, or able, that the same jirincijjles and circumstances should not operate on him with the same certainty of success ? Surely, my fellow-sinners, if he is the same yesterday, to-day, and for ever, it follows, that great sinners as you may judge or feel yourselves to be, if you are penitent and believing, a deci- sion equally favourable will go forth, nay is gone forth, in your favour. Let this consideration cheer you ; but never forget, in the III. And last place. The admonition given to this POOR SINNER — " Go, and sin no more." In this admonition she was reminded, 1 . That she might think herself happy in having escaped the penalty due to her heinous sins. 2. That though she had escaped the consequences of her past sins, yet if she proceeded to the commission of fresh ones, that circumstance would not only involve her in fresh, but ag- gravated guilt. 3. That there was no necessity for her proceeding any fur- ther in her evil courses, since the grace of God was equal to her deliverance and preservation. And, 4. She was reminded that the retention of her purity would be the retention of her felicity ; and the measure of the former the limit of the latter. From this subject let us learn, 1 . To admire that we are not actually and irreversibly con- demned of the Lord, as we might have been. 2. Let the encouraging fact placed before us in this Scrip- ture, instead of making us secure, stimulate us to an imme- diate redemption of our opportunity of applying to the Sa- viour. And, 3. Let us endeavour to walk worthy of the Lord's kindness, in rescuing and admonishing us ; first, by strictly adhering to the admonition ; and secondly, by publishing the praises of our divine Redeemer. Iota. 337 LXXXIII. CONTINUANCE IN CHRIST'S WORD A MARK OF TRUE DISCIPLESHIP. John viii. 31, 32. " Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed ; and ye shall know the truth, and the truth shall make you free." Thkse words form part of a conversation between our Lord and the Jews, in which they were endeavouring to ensnare him. And because his wisdom was too much for them, subtle as they were, their venomous minds led them to wrangle with him. But he so effectually rebutted their charges, and defended him- self, that several of the Jews believed on him. But either see- ing them to be insincere, or not likely to continue because of the difficulties with which they would have to struggle, he ob- served, " Then are ye my disciples hideed, if ye continue in my word," &c. A disciple is one who learns of another ; and a disciple of Christ is one who doctriiially and practically follows him. Many affect to be, and are even taken to be his disciples, and are not ; but here we have, I. Thk charactkristic of a true disciple ; he is one who continues in Christ's word. We have, II. The advantages peculiar to such a character: " And ye shall know the truth," &c. I. We have the characteristic of a true disciple. He continues in Chiist's word. By Christ's word we imder- stand his message, doctrine, and gospel. This message he re- ceived from his Father, and gave to his disciples, John xvii. 8; he calls it themanifestuig liis Father's name to them, John xvii. (> ; and in anotht^r ])lace he calls it his Father's glory, which he had given to them, John x\ ii. 22. This message, or these words they had received, — not only knew or were assured of its having proceeded from God, but received it as divine ; looking on it at all times as such, revering it as such, loving it as such, meditating on it as such, observing it as such, and in shoit endeavouring VOL. IV. Q 338 to do as directed by it. This is called keeping the word, which the disciples are said to have done, John xvii. 6 ; and without which Christ cannot acknowledge any as his disciples, Luke vi. 46. Now as the receiving this word constitutes a disciple in truth, so continuing in this word, i. e. in this regard to it, consti- tutes a disciple indeed ; by which we understand something more than a true or real disciple, even an eminent and worthy disciple, such a disciple as all should be. And so to be Christ's disciple yields great advantage, as we have, II. To SHEW THE ADVANTAGES PECULIAR TO SUCH A CHA- RACTER. " And ye shall know the truth, and the truth shall make you free." Because Christ himself is called the truth, (John xiv. 6,) some have considered this promise, " Ye shall know the truth," &c. as refening to himself, whom they should know more perfectly as to his divine origin, divhiity, ability to save, &c. But by the truth we may, and by it I do, understand him to speak of the word which he had given, which he ex- pressly and emphatically calls the truth, John xvii. 17 ; and prays that they may be sanctified by it, hereby intimating that its great object is to make us free. And this same message of mercy is elsewhere called truth, John i. 17; James v. 19 ; and is that truth to which Jesus Christ came to bear witness, or to publish, John xviii. 37. Now our Lord assures them, 1. That they should know this truth. This cannot mean the first and lowest degrees of knowledge of this truth, as they were possessed of this already, and could not be his disciples without it. It must refer to those more ample or perfect degrees of knowledge which can only spring from a longer acquaintance with the truth ; such an acquaintance with it as will give us a more perfect know- ledge of its divine origin, meaning, and excellency. But, 2. The promise is that the truth so known shall make us free. It has been supposed that these words were spoken in a Sabbatical year, when our Lord took occasion from that circum- stance to set forth the excellence of that freedom which he gives to his followers. By nature, or by birth, all are the slaves of sin and Satan, Eph. ii. 3 ; but many either do not see, or will not own this doctrine. Such was the case with the Jews in Christ's time : " We never were in bondage," said they " to any man." From this bondage the truth alone can release us, con-ecting our eiTors, and rendering us incapable either of loving or living in 339 sin, or witliout the purgation of our consciences. Nay, accord- ing to Archbishop Tillotson and others, this promise has a higher meaning still, conti-asting the state of a slave who is liable to be put out of his master's family, with that of a son who must re- main in the famil}', and partake of its piivileges ; and that our Lord here assiu'es such as are his disciples indeed, that he, as Son, ( who either along with the Father manages the estate, or succeeds him in it,) will give them every privilege that is to be enjoyed in the family. In conclusion let us, 1. Reflect carefully on the state of our birth, that we may be aflected by it, and give thanks unto God for our means of deliverance. 2. Let us, as professors of religion, be careful to ascertain that we have the characteristic of genuine disciples. And, 3. Let us not forget that it is eminent discipleship that entitles a man to eminent privileges. Iota. LXXXIV. UNION WITH CHRIST NECESSARY TO OUR BEARING CHRISTIAN FRUIT. John xv. 5. "For without me ye can do nothing." Thesk words were spoken by Jesus Christ to his apostles and disciples, cither in the room where they had eaten the pascal supper, or in their way to Gethsemane. They were about to be peculiarly tried by the seizure and cnicifixion of their Mas- ter, and exposed 1o the danger of defection, either through dis- couragement or terror; hence were thev instructed, encouraged, Q 2 340 and exhorted. In the context Christ calls himself a Vine ; and likens his followers to branches of himself, and his Father to the Vine-dresser, &c. I. These words suppose that the Vine-dresser ex- pects ALL BRANCHES IN THE ViNE TO BEAR FRUIT. And \\ hy ? Because of the relation in which they stand to Christ. They are branches in him. This is not spoken of being in him by ])rofession only, for mere profession gives no man a place in him, the true Vine. Hence profession, though it naturally leads nien to look for fruit, never can lead Jehovah to expect it, when he sees it to be alone. Had not the disciples been truly gi-afted into Christ, there would neither have been any propriety nor any sense in menacing them with excision, which nevertheless he did. (See verse 2.) And had they been in him by profession only, he could not have truly afEnned that they were clean, which he did. (Verse 3.) And having been made clean through the woyH spoken by the Saviour, (verse 3,) and by the pruning of the Father, (ver. 2.) it was reasonable to expect fruit. But what fruit did he expect ? Why, 1. Not a mixture of good and evil fruit, as some contend. Matt. vii. 15—20. 2. Such as may reasonably be expected on a healthy branch, nourished by the very best of vines ; hence good in quality, abundant in quantity, and constantly bearing, (ver. 16.) In short, 3. Such are expected to be filled with the fruits of righteous- ness, Phil. i. II. But thus, as we have to shew, II. None can be fruitful without or separate from Christ. "Without me ye can do nothing." These words, without me, mean, without your being in me, (see ver. 4,) and without my being in you, (see ver. 5.) Hence we say that he who was never truly in Christ, and never had Christ truly in him, such an one not only cannot now bring forth fruit, but never did, and never could. And he who has been truly in him, and has borne fruit to the glory of the Vine-dresser, will no longer continue to do so than he abides in Christ, and Christ in him, (see ver. 4.) Hut having once had Christ in him, can he ever lose liim ? Yes, unless he abide in Christ and keep his word, (ver 7.) But hav- ing once been in Christ, and having had his words in us^ can we 341 ever fall from this relation to him ? Undoubtedly, or why this caution ? And how else can we be taken away ? (ver. 2.) In- deed, we have only to remember how we came into this relation, to be convinced that we may fall from it. Nor need this possi- bility of falling from it discourage us at all, since we may stand, and cannot fall but by our own neglect. (See 2 Pet. i. 5 — 10.) Let us but guard our faitli in Christ, our love to Christ, and our h(»i)e in him ; and in order to this, let us but give attention to his words, and it will be inijjossible for us to fall ; for in that case, whatever we ask will be done for us, (see ver. 7.) Nay, so far ;iie we from being discouraged because there is a possibility of our falling, and because we cannot stand se])arate from Christ ; tliat on the contrary, we feel divinely confident that this perjie- tual jealousy will constantly secure such aid from Christ, as will enable us to do all things. Improvkmknt. Since we caimot be saved without fruit, and cannot bear it without Christ, let us carefully inquire if we are in him. And since we may be in him, and yet be in a perishing state, let us take care that our fruit be neither declining in quality nor quantity. Nor let us be content with being as good as we ever were, l)ut let us endeavour to be as much better as possible. And now let us make every necessary eflbrt to be thus fruit- ful. Iota. 342 LXXXV. THE PRAYER OF CHRIST FOR HIS DISCIPLES. John xtu. 15. " I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." Such was the prayer of Christ for his disciples, who had long been his attendants and companions. They were intimately acquainted both with his public and private life. They had been the witnesses of his piety, and zeal, and benevolence, and of the many mighty works which had shewn themselves forth in him. They had beheld him worshipped as a God, and execrated as the prince of the devils, and always with the most perfect equanimity of mind, never being elated by the one, nor de- pressed by the other. vSucli was the prayer of Christ for his disciples when about to leave them. The time of his departure was at hand, and he was ready to be offered up. His removal was to them an extremely painful event — their hearts were troubled. They could not bear the idea of separation from him whom they so much loved, in whose company they had enjoyed so much pleasure, and from whose instruction and example, and guardian care, they had derived so much profit. Their Lord knew all this, and therefore before he left them he deli- vered a farewell address, contained in the three preceding chap- ters, abounding in admonition, and instruction, and comfort. Having finished his address to them, he here addresses his Father, and their Father, his God, and their God. The chapter before us comprehends the whole of this address. He first prays for himself, (ver. 5 ;) secondly, for his disciples, (ver. 9 ;) and, finally, for all who should through their instrumentality either immediately or remotely become his disciples; (ver. 20.) Our text primarily respected his apostles, but there is no im- propriety in extending its application to Christians in the pre- sent day. Were they apostles in the world ? So are we. Were 343 Ihey in danger from evil ? So are we. Did Cln'ist ])rav lor them ? He also prays for us. In the whole of this prayer, therefore, we are all dee])ly interested. Let us first consider the present situation of Christians ; and, secondly, the puiyer of Christ. I. Consider the prksent situation of Christians. At present thev are in the world, a world opposite to God and holiness. And whilst here they are frocpiently ohliged to mix with those whom our Lord calls " the children of this world." With them thev live in the same house, arc emjdoyed in the same shops, and transact the same business. Christianity nei- ther calls to the desert, nor to the monastic cell : it contem- ])hues tliom as men as well as Christians, as members of civil, as well as members of religious society ; and whilst it recpiires tliem to be fervent in spirit, it also enjoins diligence in busi- ness, and exacts from them their proper cpiota towards the exist- ence and comfort of civil society. But though in the world, they are not of it ; they have received another spirit, even the Spirit which is of God. Hence, 1 . They are ijoverned by other principles. The children ot this world seek their supreme happiness in the world in some of its vai'ions modifications. In it are all their springs, and they never look higher. Impelled by the desire of happiness, the covetous man rises early, and late takes rest, adopts base and penurious habits, racks the ])owers of his mind to form ])lans, a7id exhausts the energies of his body in executing then), that he may increase his earthly possessions. Im])elled by this, the ambitious man pants after place, and office, and honourable distinction in society. He labours to climb the steep and slip- pery ascent to the bubble fame which human breath has created, and which it can suddenly destroy. Impelled by this, the licentious man, regardless of character and health, alike indiffe- rent about the misery he inflicts on his own family, or on the families of others, pursues with the utmost zeal the unlimited indulgence of all his animal apjietites. But Christians seek their su])i'eme happiness in God. Thev ))refer the favour of God to all the riches in the universe ; the honour of being his children to that of occupying the highest distinctions in society ; and the pleasures of true religion, arising from j)eace with (lod, joy in the Holy Ghost, and the hope of eternal life, to all the 344 gratifications of sense. And as they are governed by other principles, so also, 2. They live for other purposes. The children of this world live to themselve,s ; so much is implied in St. Paul's words, Rom. xiv. 7. Self is the centre and the circumference of all their plans. They have no reference to God in any thing they do. But Christians, recognizing the doctrine of the apostle, " ye are not your own, but are bought with a price," live to the Lord. His will is their rule ; his glory is their end ; whilst to him they consecrate their health, their property, their influence, their talents, and all the activities of both body and mind. We proceed, II. To CONSIDER THE PRAYER OF Christ. And here it will be proper to remark, 1. For ivhat Christ does not pray. " I pray not that thou shouldest take them out of the world." Many have desired to be taken out of the world. This desire has sometimes had its origin in deep suflering. Sorrow has succeeded sorrow, as wave succeeds wave, in such rapid and constant succession, that, over- come with grief, they have said with David, " O that I had wings like a dove, for then would I flee away and be at rest." And sometimes it originates in lively foretastes of eternal life. The anticipation of heaven so far transcends and ecli])ses all earthly enjoyments, that they desire to " depart and to be with Christ." This desire is perfectly proper, when tempered with submission. We must wait the Lord's time ; for many impor- tant ends are accomplished through the continuance of Chris- tians in the world. (1.) Through their continuance in the world the excellence and power of divine grace are manifested. — What were these once ? Ignorant, depraved, children ol wrath, haters of God, and of each other. What are they now P Wise unto salvation, renewed in the spirit of their mind, chil- dren of God, active in doing, and patient in suffering his will^ and zealous in promoting the happiness of mankind. By what power has this change been produced ? " Not by human might nor power, but by my Spirit, saith the Lord." (2.) Through their continuance in the world a longer seed-time is afforded to them. All who die in the Lord shall be perfectly happy. Not equally so. Every vessel will be full, but some will contain much more than others. We are all pardoned and saved 345 tjuoiigh the merit and by lUe ititluencc of Christ. But the de- crees of future glory Avill be in proportion to our work of failli, our jjutience of hope, and our hibour of love. The thief who was crucified with Christ is in heaven as well as St. Paul, but I lie glory of the latter far transcends that of the former. Why ? J{ecause the one after his conversion had no seed-time ; the other had a long one, which he fully occupied in sowing to the !Sj)irit. O what a harvest will the apostle have ! In this view, long life by the Christian is desirable. (3.) Through their continuance in the world the pride of Satan is perpetually mor- titied. AVhen he seduced our first parents, he hoped to govern them. When he beheld a son in their own fallen likeness, he hoj)ed tt) have the absolute dominion over their jn'ogcny. The j)ieiy of Abel and Seth disap))ointed this hope. The dominion of the adversary has never been universal. It is now dimi- nishing. It shall bf destroyed. (4.) Through their conti- nuance in the world, its conversion is promoted. God could convert the world without instruments. He has chosen to em- j)loy instruments. The instruments he em])lo\'s are his own ])cople. To them he has committed the heavenly treasure. Tluough their preaclnng and living, he makes his way known, and will make it known in all the earth, and his saving health among all nations. (o.) Through their continuance in the world, its existence is prolonged. The world exists for the sake (jf tlie church. It is the theatre in which God jierforms his rinleeming acts. It is the school in which men are educated for heaven. But let all the pupils be removed from this school ; let all who submit to the redeeming operations of God be taken away, and the gi'eat theatre would be destroyed. The absenc*^ of ten righteous persons occasioned the destruction of Sodom. The com])lete removal of the righteous would bring the final conflagration. Remark, 2. For what Christ does pray. "That thou shouldest keejt ihem from the evil." Many things are denominated evil to which our Lord had no reference, such as poverty, affliction, ^c. He refers either to Satan, the evil one, or to sin, or to both. (1.) Christians arc in danger from sin. No man is impec- cable. St. Paul lound it necessary to keep his body under. In diuiger of being robbed of comfort, of purity, of strength, o( q3 346 salvation. (2.) It is the will of Christ that they should he kept from it. His precepts, his promises, his example, his reproofs, his admonitions, the whole nature and tendency of his gospel establish this. (3.) Christians cannot keep themselves from sin. Many have presumed on the strength of their own virtue. Peter was a striking example of this kind. Many have copied his example, and, like him, have fallen. The corruptions of the human heart, and the powers of darkness, are an overmatch for the unaided Christian. (4.) But God can keep them. He knows how to keep them, for his knowledge is inBnite. He can keep them, for his power is omnipotent. He will keej) them, for he loves and delights to save them. CONCLUSION. 1. Let us not lose our time by vainly thinking how we would serve God, could we retire from the world. 2. Let us not unnecessarily mix with the children of this world. 3. Let neither persecution, nor temptation, nor sin depress us ; for Christ prays for us, and he cannot pray in vain. Omega. LXXXVL THE INTExNTION OF THE GOSPEL. John xx. 30, 31. "And many other things truly did Jesus in the presence of his disciples, which are not written in this boolc : but these are written, that ye might believe that Jesus is the Clirist, the Son of God ; and that believing ye might have life through his name." One of the greatest benefits enjoyed by man is the f.iculty of speech ; through which, by means of a few articulate sounds, we 347 (-asilv put oacli other in jiossession of subjects of the hij^hest iinportimce ; and, if wo please, convey to our friends all the iii- lurniation we ourselves enjoy. And as tliis faculty is so valuable, because its exercise serves to impart inlonnation, apprize of danger, point out advantages, or stimulate to a pursuit ol' those advantages, so we have reason to be thankful for those methods which have been invented to record events, and so to embody the conceptions of the mind as to make them permanent. In order to this, and to guard against the treachery of memory, the ]n-actice of wTiting is often highly useful, in respect even of things that may fall under our own notice, and lor which we. may have occasion at some future time. But the advantage is more apparent when we refer to events vchich ecpuUly concern persons in ditlerent places, and in diii'erent ages of the world. Oral tradition is liable to coiTuption by more than the weakness of human memory ; for while, on the one hand, forgetfulness may make large deductions from the truth, invention, on the other, may add falsehoods ; and thus adulterate with error the truth which yet remains. The benefit of writing, or of printing, which is a correct and expeditious method of copying what has been written, is however most a])i)arent when the mat- ter thus recorded is of the gi-eatest importance. And, on this ground, we, as Christians, should be peculiarly grate- ful ; that notwithstanding our divine Redeemer did many things " which are not wTitten in this book," yet so many thhigs are recorded, that we "might believe that Jesus is the Christ," &c. Let us attend therefore, to the things to which the evangelist refers, and to the ends pro])Osed in recording them. I. Thk things to which the evangklist refeus. " But these things are \\ritten." This language might with e(puil propriety be apjilied to ihe events recorded in the follow ing chapter, as to the things written in this. And in fact we have a similar observation, ch. xxi. 24, 25. Indeed, there can be no doubt that the whole of what was written by John, as well its by all the otb.er evangelists, was with the same design. But as the writer seems liere to refer particularly to events which took place after our Saviour's resurrection, and as those recorded in this chapter will furnish sufficient matter for our present me- 348 dilation, we shall confine ourselves to these, and attend chiefly to four leading facts. 1. The fact of the B edeemer s resurrection. Leaving many circumstances connected with this, and which might form suh- jects of profitable meditation, as tending to prove or to improve it, we may regard the fact itself as a proof of his Messiahship, coiToboration of his doctrine, and evidence of the efficacy of his atonement. (1.) Proof of his Messiahship , In the sentence and execution of Jesus, this was the case at issue between him and his enemies. He claimed to be " the king of the J ews," though in a sense different from that in which they understood that phrase ; while they rejected and crucified him as a vile imposter. Hence that conference recorded in Matt, xxvii. 62 — 66. Nor does the condition of his disciples appear to have been such as to render this proof either undesirable or unneces- sary. They had heard his teachings, seen his holy life, and witnessed his miracles ; and they expected some great result of his proceedings. But that their views were widely different ti'om those of divine Wisdom, we have abundant proof in their own confessions and complaints, Luke xxiv, 17 — 21 ; and their inquiry. Acts i. 6. Now, if such were their views of their Master's undertaking, we may easily conceive how weak and wavering was their faith when he had apparently fallen under the power of his foes. But the resurrection and subsequent events dissipated their gloomy anxiety, and restored them to moi'e than their former confidence. To this subject Paul refers, Rom, i. 1 — 4: and Peter in his address. Acts iii. 12 — 18; and again in his first epistle, ch. i. 3, 4. " From hence followed, by consequence, (2.) Confirmation of his doctrine. It was in his character of the Messiah that he came to " bear witness of the truth ;" and the remarkable fact of his resurrection served to stamj) as with the broad seal of heaven ever\ doctrine he had delivered. Instance the doctrine of man's depraved condition, Matt. XV. 18, 19; John iii. 3 ; the doctrine of divine influence, .lohn iii. 5, 6. The doctrine of justification by faith, John iii. 15, 16; and the efficacy of prayer, Luke xi. 9 — 13. His resurrection was also, (3.) Evidence of the efficacy of his atonement. At the last supper, previous to his death, " he took the cup," and declared that " his blood was shed lor many, for 349 the remission of sins." (See Matt. xxvi. 27, 28.) Paul, in Eph. i. 7, says, " Wo have redeni])lion througli his bkjod ;" and Rom. iv. 24, 2o, and v, 6 — 10, teach us, because of the Savit)ur"s being alive from the dead, to trust in him for pardon and eternal life. We proceed to notice, 2. The fact of the Redeemer's tmaltcred affection towards his disciples. The warm and constant aflection of the jiious women who attended him, might seem to demand a proper re- uun. liiit the a]H)stles had acted a very dillerent j)art, had ior- ^dkan or denied him. Yet he gives many a gracious connuis- sion to his "brethren," (ver. 17) ; he still allows ihem to claim all the jn-ivileges of this relation ; and, instead of chilling their recreant souls with merited upbraidings, he soothed them with the friendly salutation, " Peace be unto you," &c. ver. 19 — 22. And he is, " the same yesterday, to-day, and for ever ;" and is now waiting to say to the returning sinner, yea, to the leturning backslider, " Go in peace, and sin no niore." This encourage- ment is heightened by, 3. The fact of the Redeemers commission to his disciples. " As my Father hath sent me, so send I you," ver. 21. (1.) " As," i.e. in like manner. In virtue of my commission, " I send you;" thus the apostle, 2 Cor. v. 20; Eph. vi. 20. (2.) " As," i. e. for the like purpose; " to jn-each the gos])el," i^^c. Luke iv. 18, 19. To convhice sinners, to proclaim that (xod is love, and to send them, without delay, to their Father and friend. Penitents, hear and be encouraged; and especially by, 4. The fact of the Redeemer s wonderfully gracious con- descension, \er. 24 — 27. The mind of Thcnnas seems to h;ive been broken down by " manifold temptations, arising /iom re- cent occurrences," ver. 25. But Jesns stoojis to his condition, and even submits to the terms of the incredulous disciple, ver. 27; Heb. ii. 17, iv. 15. And the eliect was everything that could be wished. It does not appear whether Thomas actualh did what the Saviour invited him to do. But he believed, anil ])rofessed his faith, ver. 28, 29. II. Thk I'.N'DS PUOPOSIU) IN KECOKDINti THKSK THIN(;s : — " That ye might believe, and that believing," &c. 1. " That ye might believe," S^c Here is an exhibition of 350 — The Redeemer's power, x. IS, compared with Acts ii. 22 — 27. — The Redeemer's fidelity- " I must work the works," &c. ix. 4, XX. 21 — 23. — The Redeemer's tenderness, in the fulfil- ment of that ])rophecy, Isa. xl. 11. And the hesitancy and doubts of the disciples only serve to assure us the more firml}- of the truth, which was forced upon them by an irresistible weight of evidence. 2. " That believing ye might have life,'' ^c. The condition of sinners is represented by a state of death in several respects, (1.) They are dead as condemned by the law. (2.) Dead as to spiritual apprehensions, feelings, energies, &c. And, (3.) Dead as to title and meetness for endless life. But througli " believing in his name," 1. Our sentence of death is reversed, Rom. iii. 24, 25, v. 19. And, 2. We become " quickened," and have suitable views, feelings, &c. Gal. ii. 20 ; Eph. ii. 1 — 5. And, 3. This is the preparation for, and the begin- ning of " life" eternal, John v. 24 ; Rom. v. 21, vi. 23. Such beiuix the design of this record, it behoves us to receive it with, 1. Becoming attention. It is the title-deed of your hea- venly estate, &c. therefore " Search the Scriptures," &c. .John v. 39. 2. Becominff gratitude, for our superior Hght, Matt. xiii. 17 ; 1 Pet. i. 10—13. 3. Becoming devotion, to God's glory, and our own interest,s. 2 Pet. i. 11. Zeta. 351 LXXXVII. THE AFFLICTIONS AND ADVANCE- MENT OF JOSEPH. Acts vii. 9, lo. " And the patriarchs, moved with envy, sold Joseph into Egypt ; but God was with him, and delivered him out of all his afflictions, and pave him favour and virisdom in the sight of Pharaoh king of Egypt ; and he made him governor over Egypt, and all his house." The histoiy of Joseph is highly interesting and instructive. Few men ever experienced more of the vicissitudes of the world, the secret but certain workings of Providence in behalf of virtue and piety, and the truth of the sentiment subsequently expressed by an inspired poet, " Surely the wrath of man shall ])raise thee : the remainder of wrath shah thou restrain," Psa. Ixxvi. 10. The summai-y of this history, delivered by the protomartyr ol the Christian church before the Sanhedrim, supplies us with our text, in which we may consider, I. The afflictions of Joseph — which were caused, 1. By the envy of the patriarchs. The word patriarch sig- nifies a chief father, and the sons of Jacob are so denominated, because they were the fathers of the tribes of Israel. Nine of these engaged in a most brutal and inicpiitous conspiracy against their brother Joseph. Reuben and Benjamin are excepted Irom this infamy. The one refused his concun-ence to their crime, and the other was absent from their nefarious counsel. The prin- ci])le assigned for their conduct is " envy," a tormenting and malignant sensation, arising from a survey of the prosperity and excellence of another. The envv of Joseph's brethren was induced, (1.) By superior virtue. They were most oi them bad men : Joseph consented not to their wickedness, but disclosed it to his father, Cen xxxvii. 2. (2.) By injudicious expressions of paternal partiality, ver. 3. (3.) By certain dreams prophetic 352 of his future elevation, which he in the simplicity of his heart related to his brethren, ver. 5 — 11. 2. By the adulterous desires of the wife of Potiphar. Into a detail of Joseph's temptation from this cpiarter, delicacy forbids us to enter. The history is contained. Gen. xxxix. 7 — 12. Disappointed and mortified by Joseph's virtuous resistance, she attemj)ted to ruin him by the basest calumny, ver. 13 — lb. Who that is acquainted with the fabulous history of the Greeks, does not perceive that Bellerophon the son of Glaucus, and Sthenoboea wife of Pro?tus, are but corruptions of Joseph the son of Jacob, and the wife of Potiphar : See Classical Dictionary, Art. Bellerophon, and Sthenoba-a. 3. By the ungrateful forgetfalness of Pharaoh's cup-bearer. This courtier, being disgraced, was placed in the prison in which Joseph was confined, (Gen. xl. 1 — 3,) who, during his imprisonment, having jjerformed some important services for him, expected to be gi-ate fully remembered upon his reinstate- ment in loyal favour. But who may rely on the promises and professions of a courtier ? The air of a court is peculiarly adapted to the growth of selfishness, but not to sincerity, grati- tude, and friendship. Two years Joseph continued in prison, because it was not till the close of that period that it suited the cu])-bearer's convenience to remember his obligations. The afflictions of Joseph consisted, 1. Ill the incivilities of his brethren. To such a height had their hatred to him arisen, that masters of dissimulation as the}' were, they could not conceal it, even in common conversation. The salutations of friendship, &c. were denied him ; they " could not speak peaceably unto him," Gen. xxxvii. 4. 2. In the loss of his liberty. For twenty pieces of silver, his inhuman brethren sold him for a slave. 3. Exile from his home. The Midianites, to whom he was sold, carried him into a distnnt land — Egypt, Gen. xxxvii. 28. 4. False accusation and imprisonment. Potiphar, the master of Joseph, (and to do Inm justice, a humane master he was,) being wrought into wrath against the innocent Hebrew, by the calumnies of his wife, thrust him into prison, Gen. xxxix. 20. We can hardly conceive of circumstances more afflictive or more calculated to excite despair, than those under which he was placed : hated by his brethren — sold for a slave — exiled from 353 liome — a stranger in a strange land — his reputation destroyed — Ills master enraged— friendless in prison ! And, as he first he- held the walls of his dungeon, might he not with a seeming propri(;ty have dej)lored the interpositions of Reuben and .ludah, al a former period, by which his life was spared to undergo so great suHering ? II. The advancement of Joseph. 1. " God was with him" His presence will turn slavery into freedom, 2 Cor. iii. 17, — exile hito home,— a dungeon into a ])alace. •' Should heaven command me to the farthest verge Of the green earth ; 'Tis nought to me ; Since God is ever present, ever felt, •• In the void waste, as in the city full ; And where he vital breathes, there must be joy." .Joseph's God was with him in the house of his master. Gen. xxxix. 2 ; in prison, ver. 21, 23, granting him patience, sup- ])ort, consolation, and happiness. 2. God" delivered him out of all his ajflictiuns," as we shall see in the secpiel. 3. God " gave him favour and wiadotn in the si(jht of Pharaoh." Pharaoh had been disturbed by certain dreams, which the magicians of Egypt could not exjjlain, Gen. xli. 1 — y. His cu])-bearer now mentions .Joseph, and details some occurrences, which transpired during his disgrace, to which we have already adverted, ver. 9 — 13. Joseph was consecpiently sent lor ; God " gave him favour :" and being projjerly attired, and introduced into the royal presence, Pharaoh tells him that he has heard of his intelligence in the interpretation of dreams, ver. 14, lo. Josejjh refers all such knowledge to the commu- nications of God, ver. 10. The dreams are now related, ver. 17 — 24. God " gave him wisdom," and he interprets them, as prophetic of seven years* plenty, and subsequently seven years' famine in the land of Egypt, and advises for the provision neces- sary under such circumstances, ver. 25 — 36. 4. Pharaoh made him governor over Egypt, and all his house, Gen. xli. 37 — 41. Now all his former circumstances of depression were reversed. Instead of being hated, he is loved and admired by all. Instead of being in poverty and slavery. 354 he is the second in Egypt for power and wealth. Instead of the garments and chains of imprisonment, he is clothed in ves- tures of fine linen, and a gold chain is placed round his neck. Instead of exile and destitution, he has a home, friends, and family connexions. Honour, acclamation, and obeisance attend him, through all the populous and extensive country of Egypt, ver. 42 — 52. Opportunities were afforded him for retaliating on his brethren, and his retaliation was noble. He saved their lives, and gave them food and possessions in the season offomine. (See Gen. xlii. to xlvii. 12.) Joseph's po- litical conduct has been censured by some, and applauded by others. That he acted with integrity as the servant of the king, is undeniable. Let every unprejudiced man form his own opi- nion from the history, Gen. xlvii. 13 — 26. See Dr. A. Clarke's commentary on this passage. REMARKS. 1. A striking analogy exists between Joseph and Jesus. — Was Joseph the object of hatred ? So was Jesus, John i. 11 ; vii. 7 ; XV. 18, 24, 25. — Was Joseph sold? So was Jesus, Zech. xi. 12 ; Matt. xxvi. 14, 15. Was the many-coloured garment of Joseph seized by his enemies ? So was the seam- less robe of Jesus, Ps. xxii. 18; John xix. 23, 24. — Was Joseph a servant ? So was Jesus, Matt. xx. 28 ; Mark x. 45 ; Phil. ii. 7. — Did Joseph procure vast advantages for many ? Jesus did more, he was the Saviour of the world. Matt. i. 27; xviii. 11; Luke xix. 10; John iii. 17; iv. 42; xii. 47; Acts iv. 12; 1 Tim. i. 15 ; Heb. v. 9. — Did Joseph, through much degradation, anive at great glory ? So did Jesus, Phil, ii. 8—11; Heb. ii. 9; xii, 2. 2., Affliction is no proof of divine displeasure, Job v. 17 ; Ps. xxxiv. 19 ; 1 Cor. xi. 32 ; 2 Cor. iv. 17 ; Heb. xii. 5—7. 1 Pet. iv. 12—14. 3. Virtue invariably secures the presence and protection of God, and tvill ultimately be reivarded. The climax of human misery is often the crisis of God's interposition. See the his- tory of Job — of Daniel — of the three Hebrew children, &c. Mv. 355 LXXXVIII. THE PROSPERITY OF THE CHURCH AFTER SAULS CONVERSION. Acts ix. 31. " Then had the churches rest throughout Judea and Galilee and Samaria ; and were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghost, were multiplied. Saul of Tarsus was a violent and cniel persecutor. He con- sented to the death of Stephen, and afterwards " made havoc oi the church, entering into every house ; and haling men and women, committed them to prison," chap. viii. 3. But after his conversion to Christianity, the churches had rest, and en- joyed high prosperity. There was at that time another cause of repose to the churches of the saints. Dr. Lardner savs, it " might be occasioned by the general alann which was given to the Jews, when Petionius, by the order of Caligula (incensed by some aflront said to be oflered him by the Alexandrian Jews), attempted to bring the statue of that emperor among them, and to ' set it up in the Holy of Holies;' a honid profanation, which the whole people deprecated with the deepest concem in the most solicitous and affectionate manner." On the words of our text we make the following observations; — first, the churches enjoyed a sweet interval of rest from persecution ; — secondly, they wisely improved that happy interval ; and, thirdly, thev were multiplied. I. Thk churches enjoyed a sweet interval of rest yROM PERSECUTION. 1. The persecution which the churches had endured was unprovoked. They had injured no man ; they had insulted no man ; they had transgressed no law of civil society ; but had conducted themselves peaceably and (piietly on all occa- sions. 2. Yet they had been persecuted with cruelty. Their ene- mies, under the influence of their own wicked hearts, and in- 356 stigated by the devil, had driven them from their liabitatioiis ; had beaten them with strijjes, and had cast them into prisons, chap. viii. 1 — 3, ix. 1. 3. But they still maintained the Christian docU-ines ; cul- tivated the Christian temper; and were careful to maintain good works. This rest was not obtained by sinful compliances, by mean artifices, or any dereliction of principle. 4. Nor was it brought about by any saving change in the hearts of their enemies. Ignorant and wicked men are always opposed to wisdom and righteousness ; and when opportimity serves, they are always ready to persecute the church of God, Rom. viii. 7. 0. The rest of the churches was the effect of divine inter- position. Saul was converted, and the persecuting Jews were engaged in things which immediately concerned themselves. God overruled these events for the good of his people, Rom. viii. 28. 6. Rest from persecution, even for a short interval, is matter of thankfulness to God. Then we enjoy the means of grace ; we have opportunities of improving each other ; we have fewer temptations to apostacy ; and we can promote the cause of Christ in the world. II. The rest which the churches enjoined was wisely IMPROVED. 1. They were edified. To edify, from mdifico, signifies to build, to erect, or to carry on a building. The church is the building of God, 1 Cor. iii. 9. And the members of the church are edified when they are built ujwn their most holy faith, Jude 20. Christ is the foundation of the church, 1 Cor. iii. 11. He is the foundation of our faith in his doctrines ; the foundation of our obedience in his commands ; and the foundation of our hope in his atonement, intercession, and pi'omises. There is no other fbimdation on which we can build with safety ; but we stand securely on him, both in life and in death ; and while he is our rock, the gates of hell cannot prevail against us. Matt, xvi. 18. Evangelical ministers are builders of God's house, 1 Cor. iii. 10. They edify believers, or build them up in know- ledge, in faith, and in purity ; and by their instrumentality, the spiritual building rises gi'adually, and in fair proportions, until 357 the hoiul-stonc thereof is brought forth with shoutings, crying " Gnice, grace unto it," Zech. iv. 7. "2. The churches ivalked in the fear of the Lord. Thut fear was liUal. They had received the Spirit of adoption, whereby they cried, Abba, Father, Rom. viii. 15. And as adopted cliildren they reverenced, loved, and obeyed the Lord. They were afraid of gi'ieving him whom they adored, and they were afraid of injuring that cause which they had espoused. They walked in tlie fear of the Lord : that fear influenced their tem- pers and conduct, their words and works. Those who walk in the fear of the Lord, hate and " abhor that which is evil," Vs. xcvii. 10; Rom. xii. 9. They tiec from sin of every kind and degree, as " from the face of a sei-jient," Rev. xii. 14. And thev follow after that " holiness, without which no man can see th(^ Lord," Heb. xii. 14. They set the Lord always before them, in his majesty, glory, and purity; and continually stand in awe of him, as the Sovereign Ruler of the universe, Ps. iv. 4, xvi. 8. 3. They walked in the comfort of the Holy Ghost. True believers enjoy real comfort. This is materiall}' dillerent from that of camal men. That is light and airy ; this is solid and substantial : that is low and giovelling ; this is high and ex ■ alted : that is but for a moment; this is eternal. The extra- ordinary operations of the Holy Ghost comforted the cliurch. His miraculous gifts proved the truth of Christianity, stop})ed the mouths of gainsayers, and won many to Christ. The churches had satisfactory proofs, in his gifts and operations, that God, the Almighty God, was with them ; and that the cause of Christ would (inally triumph over eiTor and sin. But the Holy Ghost, in his ordinary influences, was a source of comfort to the churches of .lesus; and will continue to be a source of com- fort to them, down to the end of time. The kingdom of God, which has been set up among men, is "joy in the Holy Ghost," Roin. xiv. 17. That Holy Spirit comforts Christians by his divine illuminations, by his purifying operations, and by the strength which he aflbrds to them who do and suHer the will of God, .lohn xvi. 13; 2 Thess. ii. 13 ; Eph. iii, 16. IIL DuKIN(i THAT KEST THEY WERE MULTIPLIED, 1. New churches were formed im many places. The apostles 358 were not interrupted, as they had been, in their itinerant la- bours ; and under those favourable circumstances, they urged their way forward, and carried the gospel into every place where there was an open door. 2. It is highly probable, also, that multitudes were added to those churches which had been already formed. The word of God was heard by many who durst not hear when persecution raged ; the fine effects of Christianity were more generally seen, and more generally understood than they could be in times of per- secution ; and the holy influences of the blessed Spirit of God were more generally felt : so that many became obedient to the faith, Rom. i. 5, xvi. 26. 3. By these additions the churches prospered. They acquired strength, they became more courageous, their respectability increased, and their influence was more powerful. The multi- plication of churches and members, in those ages, was rapid, and truly astonishing ; but " it was the Lord's doing, and it is marvellous in our eyes," Ps. cxviii. 23. INFERENCES. 1. The gospel carried forward its conquests without noise, and without the force of aims. It was the power of God unto salvation, Rom. i. 16. 2. External peace should be carefully improved. We now enjoy this blessing. Let us improve it. 3. Storms may arise again in this lower world, but there is a rest in heaven for the people of God, Heb. iv. 9. Sigma. 359 LXXXIX. THE BENEVOLENT CONDUCT OF JESUS IS WORTHY OF IMITATION. Acts x. 38. " Who went about doing: good." The Lord Jesus Christ, our adorable Saviour, had glory with the Father before the world was ; but he laid aside that glory, and came into our world on an errand of love, John xvii. 5. But how did he spend his time on earth ? Very little is known of his early life. The whole of what is recorded on that sub- ject may be summed uj) in a few particulars ; he was strong in spirit ; he was tilled with wisdom ; the grace of God was upon him ; when he was twelve years old, he sat in the temple with the Jewish doctors, and asked cpiestions which astonished all who heard him ; he was obedient to his parents ; and he grew in wisdom and stature, and in favour with God and man, Luke ii. 40 — 52. But after he entered on his public ministry, to which he had been anointed by the Holy Ghost, he went about doing good, Matt. iii. 16, 17. Let us consider his conduct in the walks of life, — and endeavour to imitate him. I. The conduct of Jesus. He "went about doing good." 1. Jesus did good to the bodies of men. He opened the eyes of the blind ; he enabled the lame to walk ; he cleansed the lepers; he gave hearing to the deaf; and he raised the dead, Matt. xi. 5. Those miracles were truly benevolent; they promoted human comfort ; and, perhaps, may be considered as emblems of those sjnritual blessings which are bestowed on all true believers : whether they are designed to be viewed in this light or not, certain it is that they point out the saving power of our glorious Redeemer. 2. He did good to the souls of men. The ignorant were in- structed by him in the essential doctrines and duties of religion. Matt, V. 1, 2; Luke xix. 47; John viii. 2. He reproved the guilty and warned the careless, that they might amend their 360 ways and turn to God by true repentance, Matt, xxiii. 13 — 31. He preached good tidings unto the meek ; he bound up the broken hearted ; he proclaimed liberty to the captives ; and the opening of the prison to them who were bound, Isa. Ixi. 1. He strengthened the weak and wavering, and comforted mourning penitents, Matt. v. 4, xi. 28. 3. Our Lord tvent about doing good. He was an itinerant preacher. When persons in want ajiplied to him for special blessings, he granted their requests, and sent them away re- joicing. But he did not wait for such applications. He went forth, with the finest feelings of pure benevolence and love, to seek and to save that which was lost, Luke xix. 10. And to ac- complish his merciful designs, he frequently visited large and populous places, and places of public resort. 4. The motives of our Lord, in doing good, were pure and perfect. He was moved by the transcendent goodness of his nature to acts of kindness ; the pressing wants and painful suf- ferings of men excited his pity and tender compassion ; and all his works were directed to the glory of his Father, John xiii. 4. How widely different are the motives of many, in the exercise of charity, from those of our blessed Saviour ! they seek the jn-aise of men ; he sought the honour of God : and they aim at their own glory ; but he at his creature's good : they are partial to a few ; but he was good to all. 5. Jesus persevered in doing good. It was his constant em- ployment, and he was never weary of it. Even when he hung upon the cross, he prayed for his murderers, and saved the peni- tent thief, Luke xxiii. 34 — 43. And his death on the accursed tree, where he suffered as a sacrifice for sin, was an act of sub- lime and unparalleled love. 6. In all the works, and in all the ways of our Saviour, his lovely temper and amiable conduct shone with resplendent glory. How unlike the renowned conquerors and tyrants of the world, whose glory has been acquired by blood and slaughter ! Nothing exalts the human character more than acts of disin- terested benevolence; but Jesus was more than human. He was God and man ; and yet it is the temper of the man Christ Jesus which we now contemplate. II. We should endeavour to imitate the conduct of Jesus. 361 1. That we may do so, let us study the character and con- duct of our yreat Exemplar. To this end we slioiikl careiiiUy read liis public and private discourses, examine his temper, and weigh his conduct. There ai-e three infalhble sources of infor- mation on this subject: the ancient prophecies ; the holy gos- pels ; and the apostolical epistles. The prophets foretold his character ; the evangelists have recorded it with artless simpli- city ; and the apostles, who knew him well, have confirmed the whole. By this course of study we should gain a clear, cor- rect, and complete knowledge of the temper and conduct of our Lord. 2. But those tvho copif after his blessed example, must have the mind ivhich was in him, Phil. ii. 5. Without this, there can be tio successful imitation of his conduct ; for the source of outward action is in the inner man. To have his mind, we must be born again of the Spirit of God, John iii. 3. All who are born from above, receive those principles of grace which pro- duce every thing that is excellent in the conduct of man. They are new creatures in Christ Jesus, and grace reigns in their hearts : they are influenced in all things by real goodness ; by soft pity and tender compassion to the wretched; and by an ar- dent desire to promote the honour and glory of God. 3. Having acquired the mind of Jesus, let us endeavour to imitate his conduct. We cannot imitate his miracles; the at- tempt would be presumption ; but we should endeavour to copy his benevolent actions. Particularly, let us go about, as far as opportunity may serve, to seek the sons and daughters of afflic- tion ; when we find them in their wretched abodes, let us pity them ; and there let our pity be shewn in acts of kindness. Feed the hungry ; clothe the naked ; instruct the ignorant ; comfort mouniers; visit the sick, the prisoner, the fatherless, and the widow. Jesus will reward these works as if they were done to himself. Matt. xxv. 40. 4. Let us proceed in these ivorks of love, as the Lord may enable lis. More than this is not required; and less than this will not be accejitod. The means of some are limited ; but they must do what they can. Others abound in means; let these proceed on a liberal plan. It is recorded of the woman who anointed the head of Jesus, " she hath done what she could," Mark xiv. 8. No person will perish who does what he VOL. IV. R 362 can. It was the opinion of pious Matthew Henry, that " there is not a damned sinner in hell, bnt if he had done well, as he might have done, had been a glorified saint in heaven." Note on Gen.iv. 7. 5. This conduct iv ill please the Lord, who is good to all, and whose tender mercies are over all his works, Ps. cxlv, 9. He blesses us that we may be a blessing, Gen xii. 2. This conduct accords with the spirit of the gospel, which breathes pure bene ■ volence, and introduces " peace on earth, and good will towards men," Luke ii. 14 ; it resembles the employment of angels, who come down from heaven, on eiTands of lo^ e to the heirs of sal- vation, Heb. i. 14 ; and has been practised by the greatest and best of men in all ages. Inferences. 1. In the world, and in the visible church, we have many bad examples; but we must not follow a multitude to do evil, Exod. xxiii. 2. 2. There are a few in the church who may be followed in some things ; but whatever their excellences are, we cannot safely follow them in all their ways. 3. But we have a perfect example in the conduct of our Sa- viour ; and we are bound by the most sacred ties to walk in his steps, 1 Pet. ii. 21. May the Lord enable us to do so, for his name and mercies sake ! Sigma. XC. THE FAITHFUL MINISTER. Acts xx. 27. " For I have not shunned to declare unto you all the counsel of God." The apostle Paul spent about three years at Ephesus, and la- boured there in the word and doctrine of Jesus Christ, with great 363 success, ver. 31, chap. xix. 17 — 20. He addvessod the words ol' our text to the elders of the E])hesian church, having sent for them to meet him at Miletus. They knew the manner of his life, and the matter of his preaching. He was now about to leave them ; and it was certain that they would see his face no more in the flesh. But he could appeal to them, on that mourn- ful occasion, that he had not *' shuimed to declare imto them all the counsel of God." But what are we to understand by the counsel of God ? — How did the apostle Paul declare it ? — And what are the results P I. What ake we to understand by the counsel or God ? 1. The word counsel signifies advice. Thus our Lord Jesus Christ said to the angel of the church of Laodicea, " I counsel thee to buy of me gold tried in the fire," Rev. iii. 18, And Da- niel said to Nebuchadnezzar, "Wherefore, O king, let my coun- sel be acceptable unto thee, and break off thy sins by righteous- ness, and thine iniquities by shewing mercy to the poor," Dan. iv. 27. The counsel of God is infinitely wise ; it is perfectly safe ; and it is always acceptable to good men. 2. By the counsel of God we sometimes understand his secret ])Uii)oses and decrees ; which, however mysterious to men, are always just and right, Ps. xcvii. 2. " The counsel of the Lord standeth for ever," Ps. xxxiii. 11. My counsel shall stand, and I will do all my pleasure," Isa. xlvi. 10. " Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together, for to do whatsoever thy hand and thy counsel deter- mined before to be done," Acts iv. 27, 28. These secret pur- poses and decrees are worthy of God ; they are founded on hifi- nite wisdom and goodness ; they are calculated to promote the divine glory and the good of the universe ; and they will stand, and be earned into eflect, to the end of time. 3. The counsel of God, to which the apostle refers in the words of our text, is the gospel of God our Saviour ; or a reve- lation of the divine will concerning the way of salvation, b\- the incarnation, death, and intercession of Jesus. This counsel the Pharisees and lawyers rejected against themselves, Luke vii. 30. Here we may observe the following things : — the blessed gospel is a manifestation of divine wisdom ; a manifestation of divine truth ; and a manifestation of divine love, 1 Cor. i. 22 — R 2 364 24 ; Heb. x. 26; John iii. 16. It teaches all ihhigs which are necessary to be known ; commands all things which are neces- sary to be done ; and promises all things which are necessary for both time and eternity. Paul declared this counsel to the Ephe- sians, and to all the churches ot" the saints, where he was called to preach ; and he declared it to the world at large, agreeably to the commission which was given by Christ to all his apostles, Mark xvi. 16. II. But how did the apostle declare the counsel of God ? 1. That which he declared was the counsel of God. He taught what God had revealed to the prophets ; what he had spoken by his Son ; and what was revealed to himself, Acts xxvi. 22 ; Heb. i. 1 — 3 ; 1 Cor. ii. 13. Some teach the counsel of men. It is said of the Jews, " In vain do they worship me, teaching for doctrines the commandments of men," Matt, xv, 9. And there are some in our day, who teach nothing but what they find in creeds, articles of religion, liturgies, and homilies. These contain many good things, and may be read with profit ; but the word of God is the only standard of doctrine and duty. Hu- man councils and human creeds, have been fruitful sources of eiTor ; but the holy Scriptures, having God for their author, are perfectly correct, and are " profitable for doctrine, for reproof, for coiTCCtion, for instruction in righteousness," 2 Tim. iii. 16. 2. The apostle Paul declared all the counsel of God. He kept notliing back which was profitable, ver. 20. A partial gos- pel is unprofitable. Some declare nothing but doctrines and nice distinctions ; but these are only a part of God's counsel : others perpetually dwell on duties ; but these are only a part of this counsel: and others are always declaring Christian expe- rience ; but this is only a part of the counsel of God. He who declares all the counsel, sweetly unites doctrines, duties and ex- perience, in all his public and private ministrations. He says all that God has bid him say, whether it be pleasing or painful ; and brings forward, at proper times, all the promises and all the threatenings of the gospel. Thus sinners are warned ; mourn- ers are comforted ; believers are edified ; and backsliders are restored to the Shepherd and Bishop of their souls. Col. i. 28 ; Matt. xi. 28 : 2 Cor. xii. 19:1 Pet. ii. 25. 363 3. He had not shnnned to declare nil the counsel of God. Ministers of the f the way of salvation there are many difficulties. For be- sides opposition from without, there is much to be overcome within the man himself. First there is much ignorance and perhaps prejudice to be removed. Then in many instances, when the mind perceives the truth, the will rebels against it. And even when the sinner is convinced of, and inclined to, what is right, still the power of corruption may be too much for his weakness. Yet divine grace is equal to his restoration " from the power of Satan unto God." But even the subject of this grace is not beyond the reach of danger. Instances of miscarriage are numerous. Of this the apostle was aware : and therefore we find him, in this epistle, using every means with the converted Hebrews to prevent the evil. He appeals to their hopes. He appeals also to their fears. And as, for this pur- pose, he found no case belter authenticated, so, to them, he found none more suitable than that of their forefathers, who had left Egypt with a promise of entering into the rest of Canaan, but who, nevertheless were not permitted to enter, he applies this to those professing Christians ; and says, " Let us, therefore, fear," &c. From which passage we may deduce several 399 observations respecting the Christian's privilege— dangor-and "/the Christian's thivjlege:— promised rest. Here we nray reinark— the character supposed— the blessnig pro- mised— and the security allbrded. . iu>„," TC 1. The character supposed;—" A V^omise hems Mtn^. 1 any of the IsraeUtes had resolved to remain in Egypt, or had returned to Egvpt, the promise of Canaan would not have ap- , ed to heir^se so sion ; the promise of entering mto the Cavenly Canaan peculiarly belongs to those who have tunjed their b^^cks on spiritual Egypt, and are journeying under divine direction towards the " better country. 2. The blessing promised;-" his rest. Ihe woid rest means either a cessation from servitude, labour, travel, &c. or an exemption from suflering. Hence, however the blessnig ma>' be partially enjoyed in this life, its fuhiess must be reserved to the future one. In the present, we may have rest from the tyranny of sin, Rom. vi. 12-14; and from the distraction of anxious care, whether it precede our justification, and refer to our soul s safety, (see ver. 3,) or follow it, Isa. xxvi. 3 ; Rom. vni 38, 39. Yet however the Christian may have rest now from the clainoms of conscience, painful forebodings, &c., it is to heaven that he must look fo'r, (1.) A rest from toil. To tlua place .. niay annlv Rev. xiv. 13. In this respect, as in every othci, the Chriluan rest is preferable to the Israelitish one. (2.) A rest from pain. If, in the present life, some have no necessity foi manual labour, or if we are all allowed the relaxation of the sabbath, vet even on this day of rest from labour we may endure more of 'pain than a whole week of drudgery would give. Heaven Offers an exemption from this. Glorified bodies are " safe from disease and decline." (3.) A rest from sorrow. Here the Christian, though " always rejoicing, may be never- theless " sorrowful," because of the wickedness of mankind , perhaps, of his relatives ; Rom. ix. 1-3 ; or even o i-ehgious professors, Ps. cxix. 136. But a brighter prospect unfolds itself, Rev xxi 3 4. Nor should we consider this rest as a mere exemption from calamity. Even Canaan was more than that And its positive blessings may direct our thougHts to those of heaven : to represent which the Scriptures employ 400 those things that now give us innocent pleasure, as the magni- ficence, &c. of a city, the beauty of a landscape, the charms of music, &c., and above all, the pleasures of religious devo- tion. 3. The security afforded is that of Almighty God. " A promise is left us of his rest, which he has prepared, revealed," &c. Men may promise largely, but not be able to fulfil. He is all-sufficient. And he is " the God of ti'uth," and " cannot be tempted" to deception. He is good : witness his work of redemption. And he is imchangeable ; " without variableness," &c. And the rest is assured by his promise and oath, chap. vi. 16 — 18. Yet we must look at, II. The Christian's danger: — " Lest any of you should seem to come short of it." Much might be said here of danger from the world, and the -wicked. But the apostle would have us concerned about what is nearer home : he regards un- belief as the principle of ruin, hence he is so earnest, chap. iii. 11, 12, 18, 19, and chap. iv. 3, 11. Nor is this without rea- son, for unbelief may operate destructively, 1. By means of open transgression. In these passages we are cautioned against the principle. In 1 Cor. x. 1 — 12, its sad efi'ects are exhibited, 2. By means of secret icickedness. Hence lusting after evil things is deprecated, 1 Cor. x. 6 ; see also Matt. v. 28, and Ps. Ixvi. 18. 3. By means of worldly mindedness. Faith apprehends in- visible realities, and influences and saves us accordingly. But unbelief is the soul's blindness. When this prevails, worldly things prevail ; and carry us away into that state condemned, 1 John ii. 15. 4. By means of indolence. Faith prompts us to do, and sustains us in suftering, (see chap, xi.) Unbelief leads to neg- ligence ; and neglect is ruin, chap. ii. 3. It is said that the word here rendered " seem" sometimes strengthens the sense. (See Bishop Pearce on Mark x. 42, quoted by Dr. A. Clarke on Luke viii. 18.) And this appears to be the case here. The allusion was to the Israelites who evidently came short, who were seen to come short of Canaan, and the example of whose folly has been but too often followed in the Christian church ; 401 but against which the author wished to guard those to whom lie wTote. Accordingly he urges, III. Thk Chiustian's duty: — " Let us therefore fear." If ministers should be concerned for us, there is reason why we should be concerned for ourselves. If the apostle feared for the Hebrews, it equally became them to fear. And ministers and people may all be concerned, 1. Because of the shame, the personal disgrace of coming short. Not to pursue a worthy object wlien it is proposed, is sufficiently disgi-aceful. To relinquish the piu'suit is doubly so. Even sinners des])ise such inconsistency. 2. Because of the mischief of coming short. It is the mis- fortune of the backslider to be disgraceful, or mischievous, or both ; and those who do not despise him are in the greatest danger of being hurt by his misconduct. The wicked are hard- ened ; the weak stumbled, &c. He is like one of the unbe- lieving spies who tempted Israel into sin and suffering, Numb, xiv. 4, 23. 3. Because of the ruin of coming short. Apostates sin against gi'eater advantages, have gained a greater enlargement of capacitv', fall from a gi'eater elevation ; therefore their pu- nishment will be more se\-ere. " Let us, therefore, fear," &c. But how P Not with a desponding paralyzing fear. Against this the epistle throughout encourages us. But, (L) With a fear of caution, that properly estimates difficulty and danger, and induces circiunspection, chap. xii. 12 — 15. (2.) With a fear of vigilance ; that narrowly watches fii"st declensions, and jn'omptly opposes the first advances of the enemy. (3.) With a provident fear ; that leads to husband our resources, to avail ourselves of the assistance of our fellow Christians, and to cry to the strong for strength. And let it be an abiding fear. " Blessed is the man that feareth always." IMPROVEMENT. \. God hath promised a rest. But let sinners remember that there is to be hereafter no middle state between this rest and that place of torment where there is no rest day and nia. 2 185 confidence in Christ justi- fied Iota. 4 178 Benefit of following on to know the Lord Zeta. 3 270 Benevolent conduct of Christ worthy of imitation Si^ma. 4 359 Bereans receive the gospel. . . . Eta. 2 170 Blessedness of the dead who die in the Lord Sigma. 2 414 of doing good 16.4 58 of those who are not of- fended in Christ Iota. 3 284 Book of the Lord Beta 1 254 .Iread of life ib. 2 354 Broad and narrow way Eta, 4310 C. vol. pa. Cain, God's e.xpostulation with Beta. 4 5 I Caleb's character ,. Eta. 1 189 Call to watchfulness and sobriety Beta. 3 361 Caution against envy, &c ib. 3 250 Caution against error Beta. 3 382 against forgetfulness of God. ib. 4 24 Certainty of being found out by sin. Alpha. 4 21 of obtaining God's favour inferred, &c ib. 3 321 Children of Zion joyful in their king Mu. 4 270 City of God Delta. 1 29 Charge to the rich Gamma. 3 364 Clirist, captain of the Lord's host Sigma. 4 224 preparing to purge his church Iota. 3 83 all and in all Delta. 3 171 weeping over impenitent sin- ners Alpha. 3 291 what we ought to think of him 16. 1 277 the light of the world .. . Eta. 1 313 he that should come. . Alpha, 4 330 the believer's life, and death the believer's gain... .iJe/a. 3 157 in his ordinances Eta. 4 107 the head of the church Beta. 4 33u a friend Eta. 1 8S the friendship of Epsilon. 1 81 his sufferings Alpha. 1 47 his natiNaty Sigma. 3 50 confessing him before men Omieron. 3 88 his description of his sheep, &G Iota. 3 302 the physician of souls 16. 2 II9 his manifestation to his disci- ples Beta. 2 15C IsEiiah's vision of Eta. 4 87 his concern for his disciples Zeta. 2 152 404 GENERAL INDEX. vol. pa. Christ, his praj-er for his disciples Omega. 4 342 the way, the truth, and the life Sigma. 3 306 the design of his sufferings Eta. 4 180 his reward of his followers !6. 3 2"6 his transfiguration. . . . Alpha. 1 288 Christian diligence, &c Beta. 2 398 magnanimity .... Omicron. 2 41 ministers and their work Kappa. 2 362 forbearance Zeta. 2 366 calling ib. 1 122 communion encouraged ih. 2 log soldier's warfare. . . . Alpha. 2 204 Christians requued to contend for the faith Sigma. 2 405 reminded of the shame of their carnal state, &c. Iota. 4 162 the triumph of. . Omicro«. 2 197 triumph in death . . Delta. 2 208 conducted to glory ib. 1 232 invited to consider Christ Beta. 4 174 daty and hope .... Zeta. 3 390 Childi-en of light aifectionately ad- monished Kappa 2 347 of Zion should be joyful.&c. Mu. 8 62 Church, prayer for, recommended Omicron. 3 43 in its militant and triumph. ant state Alpha. 4 198 counsel to a fallen. . Sigma. 2 410 Circumcision of the heart .... Eta. 2 247 Conscience void of offence, &c. Sigma. 4 366 Conduct of the Lord towards saints and sinners ib. 4 39 Conversion, scriptural Zeta. 1 261 Condition of sinners ib. 4 294 Conversation in heaven Iota. 2 375 Consideration of Christ, &c...Beta. 2 383 Correction, Divine Epsilon. 1 15 Corinthians besought not to receive the grace of God in vain . . Beta. 4 370 Continuance in Christ's word a mark of true discipleship. . . . Iota. 4 337 in prayer recommended Beta. 3 174 Correct estimate of human life Omicron. 3 37 Courage, an excitement to . . Beta. 2 26.5 Claim, a divine, uiged Kappa. 2 295 Claims of a perishing world, &c. Omega. 4 202 Christ's to believers asserted Theta. 3 325 David's charge to Solomon.. ^//)/»a. 4 43 affection for the house of God Zeta. 4 245 vol. pa. Daniel's devotions Beta. 3 262 David restless for the joy of God's salvation, &c Iota. 4 71 Day of God Eta. 1 357 Death, certainty of Beta. 1 243 hope in Theta. 4 275 under the direction of God Alpha. 2 102 preparation for, necessary Omega. 3 11 Debtor's prayer Beta. 2 114 Deceitfolness of sin Zeta. 4 82 Deception, caution against ..Beta. 4 214 Declension, spiritual Delta. 1 65 Deliverance, memorable Eta. 2 14 Destinies of mankind 26. 3 221 Design of God in sending his Son ib. 2 147 Delight in the Lord ib. 3 21 Divine worship, obstructions to Omicron. 2 I life of Christian believers Theta. 4 153 compassion to sinners . Eta. 3 78 sovereignty Zeta. 4 228 regard to man Delta. 2 213 oracles admirable, &c 1 33 authority of the Scriptures Alpha. I 135 Disobedience visited Zeta. 4 232 Difference between trusting in the creature and Creator Delta. 1 258 Distressing bereavements Lambda. 3 238 Dorcas Beta. 2 161 Duty of trusting in God Eta. 4 £54 Dying penitent Alpha. 1 297 £ Early piety exemplified in Josiah Beta. 4 46 Easter Sunday, a sketch for Sigma. 3 166 Effects of sin Theta. 2 284 Effectual preservatives from sin Omega. 1 282 Enemies of the cross Delta. 3 352 Enmity of the carnal mind . . Alpha. 1 98 Encouragement for the pious Kappa. 3 29 Ethiopian eunuch Eta. 3 1 37 Evangelical preaching .... Gamma. 1 91 Evil of indecision Alpha. 1 197 ignorance Beta. 2 69 Everlasting life connected with be- Ueving, &c Theta. 3 299 Extension of the work of God, &c. Omega. 2 228 of Christ's kingdom ear- nestly desired . . Alpha. 4 258 Excellency of Israel's rock ..Zeta. 3 64 Example of excellent piety. . Alpha. 3 18 Exercise, the best Beta. 3 183 Excuses of sinners, &c Alpha. 4 116 Faith, fight of. Kappa. 3 187 GENERAL INDEX. 405 vol. pa. Faith, in God Eta. 2 105 vital efficacy of i*. 3 38(5 Faithful minister Sifjma. 4 362 saying Zeta. I 132 Father's charge Beta. 1 340 Father, the, lionours the servants, &C Sif;ma. 4 128 Fear of the Lord inspires confidence ib. 3 24fi Fea-st for all people Alpha. 1 2.')0 Fig tree, barren Zetn. 2 133 Final journey anticipated Omicron. 2 256 Forgiveni'>>s of sins to he retained on condition of forgiving others lotii. 4 31/ Following the multitude proliihlted Bi-ta. 1 185 Fountain opened Et>. 1 266 First promise Sigma. 3 2U4 First husband 1 58 First transgression condemned Zela. 4 1 Frailty of human nature ..Gumma. 1 1 Fragility of human life Kappa. 2 252 Fruits of righteousness Eta. 1 125 G. Genuine religion illustrated ..Zeta. 4 l6ft Generosity, christian ifi. 3 149 Glorious day of eternity ....Delta. 1 I/O Glorying in the Lord Zeta. 3 54 God of our salvation loading us with benefits Beta. 3 234 preserves those who love him, &c ib. 4 -8 God's claims on our obedience, Alp/iu. 1 8 power over the heart . . Delta. 1 210 commandments, and the hap- piness of keeping them Beta. 2 299 visit to his people ib. 3 281 Work, the revival of it im- plored il/iha. 2 331 condescension in dwelling with men Jota. 5 58 account of Job ib. 4 50 love to a perishing world Alpha. 4 120 method of healing ofTensive Omega. 4 239 Spirit, the pouring out of Alpha. 1 320 kingdom and his righteous- ness to be sought first luta. 4 103 Godliness, form and power of Beta. 4 1/0 Good and the right way .... Alpha. 3218 old way i6. 2 313 man grateful for deliverances lota. 3 33 Friday, sketch for .. .. Sigma. 3 lig Gospel revealed Eta. l 129 call Theta. 2 343 grace, objects, design, &c. Alji/ia. 2 i;6 Grace, growing in /!eta. I 361 Grateful convert Alpha, a 128 vol. pa. Great sight Beta. 4 17 Greatness of Christ tlie measure of guilt in rejecting him Iota. 3 92 II. Happiness of Israel Sigma. 4 32 Happy result of waiting for the Lord Alpha. 2 48 Hardship of sin . Iota. 2 28" Health, spiritual Omicron. 2 93 Heaven, way to Gamma. 1 40 Heavenly felicity lA. 3 228 Hell, a description of, &c Beta. 2 29 Hidings of God's face insupportable, J<:c Iota. 4 "5 Hindcranccs to running well, S:c. A'pha. 3 345 Holy (hhgence enjoined Zeta. 4 1 84 Spirit, gift of Alpha. 1 61 Hope, Christian Omicron. 3 U5 House ol God, and gate of heaven Alpha. 1 177 HusbancU-y, spiritual Beta. 2 32fi I. Imperishable food to be preferred, &c Iota. 4 Important question Beta. 1 Ditto Kappa. 3 Inadequacy of worldly good to sa- tisfy. Sec rhefa. 3 Incarnation and priestly office of Christ Epsilon. 1 Incentive to Christian liberality Zeta. 2 Iniquity regarded renders prayer unsuccessful Beta. 2 Instability in religion dangerous Kappa. 3 Instruction suggested by the pay. ment of tribute Alpha. 4 Intention of the gospel Zeta. 4 Interest in God an antidote to fear Beta. 2 Interesting inquiry Eta. 1 Invitation to participate in the good- ness of the Lord ... Beta. 2 Israel exhorted to return unto the Lord Beta. 3 saved in the Lord .... Theta. 4 admonished Zeta. 4 Israel's retrospect Beta. 1 provocations and punishment ib. 2 Jabez, character and prayer of Alpha. 3 .lacob's character Klu. 124 78 124 116 193 56 66 314 346 229 317 289 210 12 dying confidence ib. 2 S38 406 GENERAL INDEX. vol. Jehovah's reigrn matter of joj' Iota. 4 description of the Messiali Beta. 4 Jesus indisposed to condemn the sinner Iota. 4 a perfect medium of justifica- tion, &c ib. 3 weeping over perishing sin- ners 3 Jevjrish proverb illustrated . . Sigma. 3 Job's faith and hope in his Re- deemer ib. 4 Joshua's resolution Alpha. 1 Joyful proclamation Eta. 3 Judge of all the earth doth right Sigma. 4 Judgment, future, an antidote to dissipation Omega. 4 K. Kingdom of the Messiah Eta. of God and its subjects Alpha. of the saints Zeta. Knowledge of time Beta of God, shame of living without ib. increased by many run- ning to and fro . . . ib. of Christ evinced by keeping his command- ments Theta. Christian, excellence and value of Kappa. Language of real piety Theta. 4 Law, the use of, under the gospel Iota. 3 established by the gospel, TAe^a. 4 Liberty, law of. Alpha. 1 Life, water of Eta. I Light and defence of the upright Zeta. 2 Living water, Christ the fountain of Epsilon. 1 Saviour, the Theta. 4 men should not complain Beta. 3 Lord God omnipotent reignefh Sigma . 2 Lord's supper a Christian duty Omega, 1 Lot's wife Omicron. 2 Love Christ, and keep his command- ments Beta. 3 brotherly Omega. 3 of the saints waxed cold, Iota. 3 to the church of God, Omicron. 5 M. vol. pa. Manasseh's repentance Eta. 1 202 Martyrdom of Stephen Sigma. 4 133 Means for the attainment of good Alpha. 2 22 Men chosen to life on account of the privileges they improve ....Iota. 4 321 Mercy pardoning Eta. 1 206 Messiah's government Zeta. 2 335 reign Beta. 2 317 commission. ...... Zeta. 2 84 Method of obtaining our desires ib. 2 45 Ministering spirits 1 139 Miracle of the loaves considered Alpha. 3 107 Misery, shame, and death, the fruits of sin Kappa. 2 180 Missionary discoui'se Beta. 4 249 ditto Gamma. 3 2/4 report Sigma. 2 358 Moral pravity, the origin of infi- delity Omega. 1 30 1 Moses, his character and death, i)/i<. 4 218 faith and conduct of, Alpha. 2 379 hisin-idtation toHobab,Se?a. 2 5 his affectionate charge, ZeZfl. 2 243 N. Nature of the heavenly recompence Theta. 3 371 and consequences of covering sin, &c Omega. 1 240 Necessity of prayer Eta. 3 258 New birth Beta. 1 69 Noah's obedience ib. 1 173 faith and obedience.. .. Eta. 2 211 Nonconformity to the world. . Beta. 1 102 340 Obedience evangelical Theta. 2 424 148 Orginal state of manT j6. 3 200 155 sin Beta. 3 1 2 190 3 377 1 324 2 371 4 302 4 188 3 162 P. Parable of the sower Alpha 3 111 Paul's prayer for the Thessalonians Eta. 4 390 appeal to the Thessalonians Beta. 3 356 discourse before Felix . . Eta. 1 95 consolation Epsilon. 1 112 remembrance of the PhUip- pians Omega. 1 343 love to the Philippians, and prayer for them ib. 1 347 Philip's preaching at Samaria, Be^a. 6 110 Philippian jailor Zeta. 3 I66 GENERAL INDEX. 407 vol. pa. Pious sufferer exhorted to glorify (iod Kappa. 2 394 their characteraiid excellence Zeta. 3 62 Poor man's account of himself, Kla. 4 63 Prayer Gamma. 1221 proved to be profitable, Be<«. 4 241 for tlio wickedness of the wicked to end ib. 3 225 duty and advantage of Theta. 2 340 prevalence of Join. 2 391 object, nature, and effect of Beta. 2 35 Presence of God with his people Eta. 4 206 Preservation dependent on patience Inta. 3 295 Professors admonished Zeta. 4 398 Promi)titude of choice recommended lieta. 4 36 Propitiation, the Eta. 1 163 Prosperity anticipated Zeta. 4 95 of tlie church after Saul's conversion ... .Sig'wja. 4 355 Purchased seri-ice. Zeta. 1 109 Purity, evangelical Theta. 2 273 necessa-yto salvation.. £<«. 2 308 Pursuit, the best : ... 16. 1 236 R Redeemed, song of Eta. 2 215 Redeemer's complaint 7,eta. 1 305 Religion not a vain thing . . . Beta. 4 2H Remembrance of the poor, &c.. . ih. 3 33" God, the result of mental depression ih. 2 52 Remission of sins stated.. .Theta. 3 141 Repentance Gamma. 1 285 recommended Z,eta. 4 99 and conversion must pre- cede pardon Iota. Report of Christ's sufferings and glory Alpha. 2 89 Request, important Eta. 2 260 Respect to a future recompence jus- tified ; Theta. 3 3/4 Rest for the weary, &c ib. 1 269 Restoration of the soul, &c !&. 3 26 Returning to the first husband Be/fi. 1 57 Reward for tlic righteous (4. I 224 Riches of the Christian .... Omega. 1 329 Ruth's pious choice Alpha. 2 18 Sabbath, the Gamma. 1181 Salvation, great, the Zeta. 1 143 of sinners desired by God Alpha. 2 322 vol. pa. Self- investigation recommcaded Beta. 2 201 Sensualist, character and end of Gamma. 1 293 Serpent, brazen Zeta. 2 142 Sin the cause of man's loss of glory Jota 4 1 45 and death, grace and life.. Eta. 4 158 of ceasing to pray for others Beta. 3 215 Sinners returning to God .. G«m«ia. 1 55 brought nigh by the blood of Christ ib. 1 II9 admonished Eta. 2 65 conduct and punishment of Alpha. 2 74 exhorted to seek the Lord Zeta. 2 304 Sorrow, godly and worldly . . Beta. 3 333 Soul, value of • Eta. 1 274 Success of the gospel, &c. . . . Sigma 4 1 40 Sobriety Theta. 4 384 Spiritual idolatry prohibited .. Be<'i. 3 Kjs Subjects of grace exhorted ..J//)/(a. 4 136 Submission to God Beta. 2 387 Sunday-school sennon.. . Gamma. 3 231 Stability, religious enforced .. Eta. 3 -ill Timothy's ministry Beta. 4 394 Tlirono of grace Zeta. 1 I49 Tongue, government of Alpha. 1 217 Tranquillity, &c. of the gospel church Beta. 2 79 Troubles of sin ib. 1 19 Trust in the Lord recommended Zeta. 1 44 Truth, walking in Sigma. 2 402 U Unity of the Spirit promoted, &c. Iota. 3 348 Union, excellency of Omicron. 4 266 with Christ necessary, &c. luta. 4 339 Vain thoughts hateful Sigma. 3 242 Vision of the holy waters .... Ela. 4 299 Voice of the rod Alpha. 4 306 Walking with God Alpha. 1 4 Way of salvation Beta. 1 354 by grace Omega. 3 153 ' Warning, solemn Ela. 2 408 GENERAL INDEX. vol. pa. Watchfulness, its nature and obli- gation Theta. 4 326 Warfare, good Zeta. 1 351 Way to come to God Alpha. 3 74 Whitsunday, a sketch for .. Sigma. 3 178 Wisdom's way Xeta. 1 152 Wisdom, divine displayed .... Eta. 1 105 Wise man rendered wiser by in- struction Iota. 2 280 menwiU shine in glory Sigma. 3 266 Widow's son Zeta. 4 112 Woman of Canaan Sigma. 3 97 vol. pa. Works of the day Theta. 2 131 World, separation from. . . . Epsilon. 1 88 Worship, divine Gamma. 1 26 Young people to be taught the Holy Scriptures Omega. 3 191 persons to remember their Creator Beta. 1 246 A TABLE OF TEXTS, Illustrated in the Four Volumes of Sketches. GENESIS. Chap 8 Ver. Vol. 1 5 1 Page. 15 2 CHRONICLES. Chap 1 I 3 3 3 3 , Ver. 26 31 13 17, 18 15 19 Vol. 3 Page. 200 8 11 11 4 16 4 24 214 Chap 33 . Ver. 12, 13 Vol. Page. 1 2(»2 2 3 4 3 1 220 1 1 204 1 24 30 32 32 33 18 2 6 2 31 3 47 4 29 4 14 247 6 28 32 34 7 9 3 4 NEHEMIAH 2 3 17 I 46 18 206 4 7 4 5 4 5 9, 10 5 4 2 202 225 1 JOSHUA. 2 4 218 JOB. 5 24 1 4 5 14 4 224 1 8-11 4 ."(() 6 22 1 173 7 25 1 19 14 1, 2 2 252 15 'l 2 229 10 42 4 228 16 22 2 256 15 11 2 1 23 8 3 211 19 25-27 4 da 18 25 4 9 24 15 1 192 21 15 4 241 22 15—18 2 233 24 15 4 3(i 22 21 2 22 28 17 1 177 22 26, 27 3 21 32 49 10 10 4 3 13 207 RUTH. 23 29 16 13 1 4 210 59 49 18 2 238 1 16 2 18 36 18 2 25 EXODUS. 1 SAMUEL PSALMS. 3 3 4 17 2 9 4 39 1 5, 6 3 221 5 2 1 8 12 23 3 215 7 9 3 225 20 8 1 181 12 23, 24 3 218 8 3 1 213 23 2 1 185 9 17 2 29 33 14 4 206 1 KINGS. 16 18 11 3 3 2 228 35 NUMBERS 13 26 4 232 19 7 3 26 18 21 1 197 •23 4 2 41 10 29 2 5 25 11 2 260 14 24 1 189 2 KINGS. 26 8 4 245 23 32 10 23 2 4 11 21 5 20 12 4 1 3 237 11 31 34 34 24 6 8 2 4 o 265 63 269 DEUTERONOMY. •AX 11 3 231 4 9 4 210 1 CHRONICLES. 1^; 4 2 1 45 6 3 2 243 4 9, 10 3 14 39 1 217 48 8 2 1 12 28 9 4 43 40 1—3 " VOL. IV. T 410 TABLE OF TEXTS. Chap. 42 43 45 50 51 51 55 58 (i2 63 ()6 66 67 6^ 72 72 73 84 84 87 88 90 .95 .97 119 119 119 119 122 122 133 145 149 9 11 13 13 14 14 14 19 23 23 28 29 Ver. 6 3,4, 1-5 15 10 12 17 11 8 8 16 18 1,2 19 8 18, 19 24 1,2 11 3 18 12 10 1,2 2 113 129 132 6 6 1 20 2 Page. 52 67 249 29 273 71 221 224 254 22 33 5G 228 2.:j4 258 2;:i2 26 61 29 238 37 277 262 236 242 33 75 43 46 266 78 270 PROVERBS, 23 2 6 1 9 2 IS 4 6 2 15 14 26 32 17 26 13 1 65 37 280 82 284 287 290 246 275 69 250 295 240 74 ECCLESIASTES. 9 5 1 243 Chap. Ver. Vol. 11 9 4 12 1 1 ISAIAH. 6 5—7 4 9 6 3 25 1 4 25 6, 7 1 33 20, 21 2 33 21 4 34 16 1 35 8—10 1 40 27—31 1 42 1—4 4 45 17 4 45 24 3 48 18 2 49 6 2 53 1 2 53 5 2 53 10, 11 1 55 6 2 57 15 3 57 20,21 4 62 11 2 Page. 2is0 246 87 50 91 250 79 95 254 40 44 284 289 54 299 84 89 93 47 304 58 294 98 HOSEA. JEREMIAH. 2 14 16 4,5 308 313 258 51 317 55 LAMENTATIONS 3 39 3 2 3 EZEKIEL. 19, 20 1 16 2 II 2 37 3 9 4 254 62 281 102 322 258 298 DANIEL. 10 3 262 3 3 266 4 4 302 Cliap. Ver. Vol. Page. ■2 7 1 58 6 3 3 270 6 4 3 66 10 12 2 326 14 1,2 3 JOEL. 70 2 13 4 99 xMICAH. 1—3 8 9 7 19 274 74 306 105 78 HABAKKUK. 3 2 2 331 ZECHARIAH. 13 1 1 266 MALACHL 3 16, 17 2 109 U MATTHEW. 3 6 6 7 7 9 10 11 12 13 15 IG 16 17 18 18 19 20 21 22 6 12 12 33 7,8 13, 14 12 3-2 28 41 37 25 9 26 24-27 20 35 27 16 28 335 83 114 103 340 310 119 88 269 92 97 274 314 107 317 277 321 343 277 TABLE OF TKXTS, Chap. Ver. Vol. Pafjc. 24 12 3 I'l- 26 J 6 16 41 MARK 12 19 282 28.') 107 ;{26 123 LUKE. 7 1 2—16 4 112 ^ 7 16 3 281 i 7 19 4 3;{o 7 23 3 284 7 41 2 128 s IS 3 111 y 28—35 1 288 11 13 1 61 12 l^ 3 116 12 20,21 1 29.3 13 6 2 133 14 18 4 116 16 8 2 347 17 .0 2 350 17 32 •2 137 17 37 3 288 19 41 3 291 21 19 3 295 22 54 1 65 23 39 1 297 JOHN. 1 29 3 119 3 7 1 69 3 14 2 142 .3 16 3 299 3 16 4 120 3 17 2 147 3 19 1 301 4 14 1 72 i\ () 3 124 5 40 1 305 6 27 4 124 6 34 2 3.U 7 37, 3S 1 75 « 11 4 334 s 31,32 4 337 9 4 1 309 9 35 1 78 Chap. 10 12 12 14 14 14 15 15 15 15 16 17 20 20 Ver. 27 26 46 6 15 22 5 14 15 19 33 15 19 30,31 Vol. Pase. 3 4 1 3 3 1 4 1 1 1 2 4 2 4 ACTS. 9 17 37 19 9, 10 59 5 39 31 36 43 23 24 38,39 3 17 29 11 27 16 25 17 ROMANS. 4 4 3 4 23 31 5 4 21 22 23 7 302 3i:i ;!()6 128 317 339 81 85 !S8 152 .•{42 I. '56 346 1.32 320 91 309 .351 133 314 137 .355 161 359 141 1.36 140 317 358 362 166 170 362 366 95 176 Chap 1-J 1.'. 14 Ver. 17 11 17 411 Page. .366 324 190 1 CORINTHIANS. 21 21-23 23 7", 8 11 19,20 32 .34 57 105 329 .325 .3,32 162 109 193 .371 197 2 CORINTHIANS. 336 329 370 333 112 201 3 18 1 4 17 -i 6 1 4 7 10 3 12 9 1 13 5 2 GALATIAN 2 10 3 2 20 1 3 19 3 V 337 115 340 345 149 145 148 145 l.>3 180 185 158 98 321 102 EPHESIANS. "^ 153 119 122 348 340 204 8 13 1 3 4 12 PIIILIPPIANS. 3-7 8—11 11 21 8 18 20 6 34.3 347 125 157 162 352 .375 375 412 ^ COLOSSIANS. Chap. Ver. "Vol. Page. 1 I 3 3 4 1 THESSALONIANS 2 II 3 356 5 6 3 361 5 6 4 384 5 19 3 178 2 THESSALONIANS 18 4 380 27 1 129 1 3 166 11 3 171 2 3 174 1 11 2 16, 17 166 390 1 TIMOTHY 15 1 18, 19 4 7 6 12 6 17 132 351 183 187 364 2 TIMOTHY. 25,26 5 16,^17 7 394 170 191 135 208 TABLE OF TEXTS. TITUS. Chap. Ver. Vol. Page. 3 5 I 354 HEBREWS. 14 3 17 1 1 15, 16 35 7 24 26 26 28 3 JAMES. 5 16 25 26 7 16 1 PETER. 13 3 7 4 18 4 16 2 139 142 145 174 398 149 367 211 379 371 374 377 383 152 382 155 386 387 390 390 178 180 394 2 PETER. Chap. 1 3 3 3 Ver. 10 12 14 18 Vol. Page. 4 184 1 357 2 398 1 361 1 JOHN. 3 4 1 1 3 3 1 10 11 21 3 JOHN. 4 2 JUDE. 3 2 188 159 163 393 195 402 406 REVELATIONS. 1 5 1 18 2 5 3 17 7 13 14 13 19 6 22 5 22 14 215 193 166 410 198 414 419 170 424 THE END. ^ Clarke, Printers, Silver Street, Falcon Square, London.