c /^6 '^ THE PREACHER; SKETCHES OF ORIGINAL SERMONS, CHIEFLY SELECTED FROM THE MANUSCRIPTS TWO EMINENT DIVINES OF THE LAST CENTURY FOR THE USE OF LAY PREACHERS AND YOUNG MINISTERS. TO WHICH IS PREFIXED A FAMILIAR ESSAY ON THE COMPOSITION OF A SERMON. SECOND AMERICAN FROM THE SECOND LONDON EDITION. With numerous corrections. VOL. II. P!ttlat(el))hCa: J. WHETHAM & SON, 144 CHESTNUT STREET. 1842. •P7 SlSIf Entered according to the act of congress, in the year 1842, by J. Whetham & Sow, in the office of the clerk of the district court of the United States in and for the east- ern district of Pennsylvania. Wm. S. Youho, Printer. ^"^■4 IT CONTENTS.— Vol. II. SKETCHES OF SERMONS ON THE FOLLOWING SUBJECTS: The Gospel, the proper Subject of the Christian Ministry - PAGE 9 f COLOSSIANS i, 28. The Apostolic Ministry - Job X. 2. Pleading with God under Afflic- tion Psalm Ixxviii. 7. Hope in God connected with holy Obedience .... Ephesians ii. 12, 13. State of Nature and of Grace 1 Kings xxii. 4. (^)anger of Worldly Connexions Acts viii. 8. ,^oyful Import of the Gospel - J Chronicles iv. 10. ' ThePrayer of Jabez . - . Acts ii. 19—21. The Judgment of guilty Nations - 2 Thessalonians i. 3. Growing in Grace - . - Romans x. 2, 3. Nature and Tendency of Self-right- eousness . . . - ^f.. Psalm Ixii. 6. ^^Jl)espondency prevented by the Re- ^ collection of past Experience Luke ii. 8 — 11. Christ's Nativity - - - - Isaiah ix. 6. Christ's fitness for universal Empire Psalm Ii. 15. Praise for pardoning Mercy - Psalm Ixxiii. 24. Nature and Necessity of Divine Guidance 2 Chronicles xxx. Hezekiah's Passover 27. 1 Corinthians xv. 10. Salvation by Grace alone Psalm Ixviii. 7, 8. Israel's Journey through the Wil- derness - - , - , page 13 15 18 20 23 26 29 31 34 37 39 42 44 48 52 54 57 7£) CI Galatians iv. 19. Conformity to Christ the Essence of true Religion - - - - 64 Romans xi. 33. Mysteries of Providence and Grace 67 Ephesians v. 16. Improvement of Time - - - 69 Psalm Ixviii. 11, 12. The Triumphs of the Church Matthew xxii. 5. Guilt and Danger of neglecting the Gospel 74 Psalm Ixxxix. 19. The Need of an Almighty Saviour 77 Hebrews vi. 12. Motives to Diligence and Perseve- rance 80 Romans viii. 26. Need of Divine Assistance in Prayer 82 John xii. 35. Importance of improving our present Advantages . - - - 85 Psalm Ixviii. 5, 6. Compassion of God to the needy and the Destitute - - - 88 Jonah ii. 4. Jonah's Despondency - - - 90 1 John v. 12. Christ the Life and Portion of his People 93 Matthew vi. 19, 20. How to lay up Treasures in Heaven 95 Psalm xxxvii. 35 — 37. End of the Righteous and the Wicked 98 Psalm xxxviii. o. The Backslider's Lamentation - 100 1 Peter ii. 22. Perfect Innocence and Purity of Christ's Character - - - 102 Isaiah Ivii. 16. The Mercy of God in shortening our Afflictions - - ' - 104 -^ VI CONTENTS. Matthew xii. 30. Neutrality in the cause of Christ impossible . - - John viii. 51. The Believer's Exemption fror Death .... - 107 Nehemiah xiii. 31. Nehemiah's Prayer John iii. 35. The Pre-eminence due to Christ Psalm Ixxiii. 28. 110 Communion with God - Psalm Ixviii. 13, 14. The Degradation and Honour of the People of Israel - - - 113 Philippians ii. 12, 13. Moral Inability compatible with gospel Exhortations - - 116 Luke xxiv. 34. The Resurrection of Christ - - 119 1 Thessalonians i. 3. The Life of primitive Christians - 122 Matthew xxvi. 75. Peter's Repentance . . - Job i. 21. Submission to bereaving Providence Philippians iv. 19. The Rewards of Benevolence Psalm Ixviii. 15 — 17. Pre-eminence of Christ's Kingdom Romans x. 1. Paul's Prayer for his Countrymen - r>. 1 Timothy vi. 10. .CJ Evil and Danger of Covetousness - Ephesians v. 2. Acceptableness of Christ's Sacrifice Psalm liii. 2, 3. Universal Corruption of Mankind - John iii. 3. Nature of Regeneration John iii. 3. Necessity of Regeneration 1 Corinthians xv. 58. ^The Service of God its own Reward John xv. 7. Encouragements to Prayer - .155 1 Thessalonians i. 10. Salvation from the Wrath to come 156 John ix. 29. The Unbeliever's Contempt of Christ 159 Proverbs xxiii. 15. Desirableness of early Piety - - 162 2 Chronicles xxxiii. 11 — 13. Manasseh's Conversion - - 164 Psalm Iv. 6, 7. The Disquietudes of Life • - 167 1 John iii. 16. Love of Christ in Dying for Us - 169 1 Corinthians x. 9. Warnings against Presumption Acts xiii. 36. /The peculiar Duties of our Day and ^ Generation .... Psalm Ixxx. 1. The Church in the Wilderness Hebrews xii. 11. Benefit of Divine Chastisement Proverbs xiv. 12. 12525Danger of Self-Deception Psalm xvii. 15. Beatific Vision of God ... 1 Peter v. 5. Christian Humility ... 2 Corinthians v. 1. Doctrine of future Blessedness our great Support in Life and in Death HosEA xiii. 5. State of Adversity favourable to Communion with God Hebrews xiii. 38, 39. True Believers distinguished from Apostates . . . . ^ns Psalm Ixxvi. 1 , 2. 14oCPrivileges of a Christian Country - Luke xiii. 24. The Difficulty of being saved 1 John i. 7. Christian Fellowship Matthew xix. 18 — 20. The barren Fig-Tree Romans viii. 13. The Mortification of Sin Acts xv. 14. Conversion of the Gentiles 2 Corinthians xiii. 5. Self-Examination . . - - Psalm xcii. 12 — 15. Fruits of aged Piety - . - Hebrews iv. 2. Unprofitable hearing of the Word - 1 Corinthians vii. 29 — 31. Christian Moderation Psalm Ixxii. 19. The Latter-Day Glory - PAGE 172 174 176 178 180 127 130 133 136 138 141 148 150 152 183 184 -X* 186 188 191 i_ 193 196 -A_ 198 201 203 205 207 >^ 208 210 212 «<:^ 214 216 218 220 CONTENTS. Vll 1 John v. 11. page Life and Salvatioa in Christ alone 223 Proverbs iv. 18. Motives to Cliristian Perseverance 225 Luke xxiii. 34. Christ s Intercession on the Cross - 228 Ephesians iv. 30. page Danger of sinning against the Holy Spirit 280 AMOsiii. 6. The Hand of God to be seen n our _• Afflictions - - - - 283 T^ ^ Philippians iv. 6. e only Relief for the Anxieties of Life Proverbs xx. 27. Nature and Office of Conscience Genesis xxviii. 20, 21. Jacob's Vow - - - - 230 232 235 ^ 241 244 - 246 249 253 MicAH vii. 8, Perpetuity of the Church of God - 237 Job xxix. 2. The Painful Retrospect Psalm Ixxxv. 8. God's Counsel to the Afflicted Acts xvi. 29—34. Conversion of the Jailer Psalm Ixviii. 1, 2. Fearful end of God's Enemies John xxi. 16. Love to Christ the Test of True Re- ligion Psalm xl. 1 — 3. Deliverance from deep Distress Philippians ii. 15. Importance of Exemplary Piety . - 255 Isaiah xxv.6. The Gospel Feast - - - - 257 2 Corinthians xii. 9. Human Weakness subservient to the Power of Christ - - 260 Matthew iii. 12. Cleansing of the Christian Church 262 Genesis iii. 16. Satan destroyed by the Woman's Seed 264 Psalm cii. 17. The Hope of the Destitute - - 267 Job xxviii. 28. True Religion essential to true Wisdom 268 Isaiah Iv. 6, 7. Sinners invited to return to God - 271 1 Corinthians xii. 24, 25. Christian Equality - - - 273 Mark iv. 26, 28. Parable of the Sower - - - 275 Titus i. 2. The Faithful Servant's Reward - 278 Proverbs xi, 30. The Righteous a Blessing to the World Psalm cxxxviii. 8. Prayer for persevering Grace Lamentations iii. 24. God the Portion of his People Numbers x. 29. Moses's Invitation to Hobab - Psalm Ixviii. 18. 233^^he Triumphant Ascension of Christ Ephesians iv. 20,21. Distinguishing Nature of Evangeli- cal Truth .... Ruth ii. 4. Boaz and the Reapers - . - EzEKiEL xlvii. 1. Vision of the holy Waters 1 John iv. 6. The Gospel a Revelation from God Psalm Ixviii. 26, 27. Interesting Nature of public Wor- ship Mark ix. 40. Love to Christ inferred from nega- tive principles ... Acts xv. 16, 17. God's peculiar Mercy to the Gen- tiles Ephesians iii. 16. Importance of invigorated Piety Psalm xcv. 7, 8. Attention demanded by the Gospel Acts xi. 22, 23. Visible Effects of the Grace of God Psalm xvii. 4. Salutajy Influence of the Scriptures Galatians iv. 28. The spiritual Seed of Abraham 1 Corinthians xv. 26. Destruction of the last Enemy Revelation i. 5, 6. Redemption by the Blood of Christ Hebrews i. 3. Deity and Atonement of Christ 284 287 289 291 294 V^"' 296 298 300 302 305 307 N 310 312 314 315^ 319 322 323 - 325 328 Vlll CONTENTS. t-' 333 335 337 340 342 Hebrews xi. 39, 40. page Patriaxdhal Faith and Piety - - 331 1 John iv. 16. Supreme Importance of holy Love Psalm li. 12. God's Salvation the Joy of his People John iv. 37, 38. The Progress of Christianity - 1 John v. 19. Universal Corruption of Mankind Genesis xlix. 22 — 26. Jacob blessing his Son Joseph 1 Thessalonians iii. 3. Doctrine of Divine Appointment - 344 Psalm 1. 5. God's Covenant People - - 346 Psalm 1. 6. Justice and Equity of the last Judg- ment 349 Luke xxiii. 33. The Crucifixion - - - - 351 2 Corinthians viii. 5. Devoting ourselves to the Lord - 355 John xx. 23. The Power of Absolution - - 356 Psalm viii. 1. Pre-eminent Glory of the God of Israel 358 Matthew ix. 2. Jesus showing Mercy to the Paralytic 360 CoLossiANS iii. 1, 2. Motives to heavenly-raindedness - 363 John iii. 33. The Gospel Testimony - - 365 2 Thessalonians iii. 5. Love to God essential to the Chris- tian Life .... 368 Psalm Ixxiii. 26. God the Strength bf his People - 370 1 John v. 13. e A,8surance of Faith - - 372 Galatians iii. 1. Importance of preaching Christ crucified - - - - 374 Hebuews xii. 3. Encouragement to pursue the Chrifl- lian Race - - . . 377 Hebrews xii. 4. A Xhe Christian Conflict - - - 379 Habakkuk ii. 3. Slow Accomplishment of the Pro- mises - - - . . 3^2 d Psalm viii. 3, 4. page Man the Object of Divine Regard - 385 Isaiah liii. 10. Certain Success of Christ's Under taking - - - - - 38' Proverbs xviii. 10. God the Refuge of his Saints - 389 Nehemiah vi. 3. Superior Importance of Religious Engagements - - - - 391 Isaiah Iv. 3. Sinners invited to Christ - - 394 Hebrews vi. 10. The Labour and Reward of Chiis- tian Love . - . . 396 Isaiah xlvi. 12, 13. Nearness of the Way of Salvation 399 James i. 2. The Christian's Triumph over the Ills of Life - - - - 401 Hebrews ix. 27, 28. Death and Judgment . - - 404 Luke i. 53. Effects of the Gospel on opposite Characters ^ - . - 406 Jeremiah xvi. 19. Sources of Hope in the Day of Trouble 409^ Psalm xxxi. 19. Character and Portion of God's People 410 Philippians iii. 7—9. Christ the Object of supreme De- sire . - . - . 412 Nehemiah iii. 28—30. The Union of private and public In- terest in the Service of God - 415 Psalm xxiv.6. Characteristics of true Believers - 417 Romans viii. 32. The Price of human Redemption - 420 Psalm v. 7. Delight in public Worship - - 421 1 Thessalonians iii. 8. Christian Steadfastness - - 423 John vi. 35. Salvation in Christ alone - - 426 Psalm xlviii. 14. God the Portion and Guide of his People 428 ECCLESIASTES ix. 10. Motives to Christian Diligence - 430 of TB0I THE GOSPEL, THE PROPER SUBJECT OF THE CHRISTIAN MINISTRY: IN A LETTER ADDRESSED TO A YOUNG MINISTER. My dear Brother, Though expounding the Scriptures be an important part of the public work of a minister, yet it is not the whole of it. There is a great variety of subjects, both in doctrinal and practical religion, which require to be illustrated, established, and improved ; which cannot be done in an exposition. Discourses of this kind are pro- perly called Sermons. You request me to give you my thoughts on that part of your work, somewhat more particularly. I will endeavour to do so, by considering what must be the matter and the manner of preaching, if we wish to do good to the souls of men. Unless the subject matter of your preaching be truly evangelical, you had better be any thing than a minister. When the apostle speaks of a necessity being laid upon him to preach the gospel, he might mean that he was not at liberty to relinquish his work in fa- vour of ease, or honour, or any other worldly object; yet he was not bound to preach merely, but to preach that doctrine which had been delivered unto him. The same may be said of us: '^wo unto us, if we preach not the gospel." It may seem to be a very easy thing, with the Bible in our hands, to learn the truth, clear of all impure mixtures, and to make it the subject of our ministry. But it is not so. We talk much of thinking and judging for ourselves; but who can justly pretend to be free from the influences which surround him, especially in early life. We are insensibly, and almost irresistibly assimilated by the books we read, and the company with which we associate ; and the principles current in our age and connexions will ordinarily influence our minds. Nor is the danger solely from without: we are " slow of heart" to believe in a doctrine so holy and divine, and prone to deviate at the very point. If, therefore, we were wholly to think for ourselves, that were no security for our keeping to the mind of Christ. I mention these things not to deter you from either reading or think- ing for yourself, but rather to inculcate the necessity of prayer for di- vine guidance, and a close adherence to the Scriptures. Though we must think for ourselves, we must not depend upon ourselves, but as little children, learn at the feet of our Saviour. VOL. II. — 2 10 THE GOSPEL, THE PROPER SUBJECT OF If you look over the New Testament, you will find the subject matter of your preaching briefly, yet fully expressed, in such language as the following. ^- Preach the word — preach the gospel — preach the gospel to every creature — Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day ; and that re- pentance AND REMISSION OF SINS should be prcachcd in his name, among all nations, beginning at Jerusalem — I declare unto you the GOSPEL which I preached unto you, which also ye have received, and wherein ye stand, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, that which I also received, how that Christ died for our sins accord- ing to the Scriptures — and that he was buried, and that he rose again the third day, according to the Scriptures — We preach Christ cru- cified — I determined not to know any thing among you, save Jesus Christ and him crucified — This is the record, that God hath given unto us eternal life, and this life is in his Son — We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us who knew no sin, that we might be made the righteous- ness of God in him — I have kept back nothing that was profitable unto you, but have showed you, and taught you publicly, and from house to house, testifying both to the Jews and also to the Greeks, REPENTANCE TOWARDS GoD, AND FAITH TOWARDS OUR LoRD JeSUS Christ.'^ Such, my brother, is the concurrent language of the New Testa- ment. Every one of the foregoing passages contains an epitome of the gospel ministry. You will not expect me to expatiate upon their various connexions : \ may, however, notice three or four particulars deducible from them. I. In every sermon we should have an errand, and one of such im- portance, that if it be received or complied with it will issue in eternal salvation. I say nothing of those preachers who profess to go into the pulpit without an errand, and to depend upon the Holy Spirit to furnish them with one at the time. I write not for them, but for such as make a point of thinking before they attempt to preach. Even of these I have heard some who in studying their texts, have appeared to me to have no other object in view, than to find something to say in order to fill up the time. This, however, is not preaching, but merely talking about good things. Such ' ministers,' though they think of something beforehand, yet appear to me to resemble Ahimaaz, who ran without tidings. I have also heard many an ingenious discourse, in which I could not but admire the talents of the preacher; but his only object appeared to be to correct the grosser vices, and to form the manners of his audience, so as to render them useful members of civil society. Such ministers have an errand, but not of such importance as to save those who receive it; which sufficiently proves that it is not the gos- pel. THE CHRISTIAN MINISTRY. 11 In preparing for the pulpit, it would be well to reflect in some such manner as this. " I am expected to preach, it may be to some hun- dreds of people, some of whom may come several miles to hear: and what have 1 to say to them ? Is it for me to sit here studying a text, merely to find something to say to fill up the hour? I may do this without imparting any useful instruction, without ' commending my- self to ' any ' man's conscience,' and without winning, or even aim- ing to win, one soul to Christ. It is possible there may be in the au- dience a poor miserable creature, labouring under the load of a guilty conscience. If he depart without being told how to obtain rest for his soul, what may be the consequence? Or, it may be, some stranger may be there, who has never heard the way of salvation in this life. If he should depart without hearing it now, and should die before another opportunity occurs, how shall I meet him at the bar of God? Possibly, some one of my constant hearers may die in the following week: and is there nothing I should wish to say to him before his de- parture? It may be that 1 myself may die before another Lord's day: this may be the last time that I shall ascend the pulpit: and have I no important testimony to leave with the people of my care?" II. Every sermon should contain a portion of the doctrine of salva- tion by the death of Christ. If there be any meaning in the foregoing passages, this is emphati- cally called THE GOSPEL. A sermon, therefore, in which this doctrine has not a place, and I might add a prominent place, cannot be a gos- pel sermon. It may be ingenious, it may be eloquent; but a want of the doctrine of the cross is a defect whicli no pulpit excellence can supply. Far be it from me to encourage that fastidious humour manifested by some hearers, who object to a sermon unless the cross of Christ be the immediate and direct topic of discourse. There is a rich variety in the sacred writings, and so there ought to be in our ministrations. There are various important truths supposed by this great doctrine, and these require to be illustrated and established. There are various branches pertaining to it, which require to be distinctly considered; \dx\o\ks consequences arising from it, which require to be pointed out; various duties corresponding with it, which require to be inculcated; and various evils inimical to it, which may require to be exposed. All I mean to say is, that as there is a relation between these sub- jects and the doctrine of the cross, if we would introduce them in a truly evangelical manner, it must be in that relation. I may estab- lish the moral character and government of God; the holiness, justice, goodness, and perpetual obligation of the law; the evil of sin, and the exposedness of the sinner to endless punishment. But if I have any other end in view than, by convincing him of his lost condition, to make him feel the need of a Saviour, I cannot be said to have preached THE gospel; nor is my reasoning, however forcible, likely to produce any good effect. I may be very pointed, in pressing the practical Of TBHR s^ ^uIIYEESJlij 12 THE GOSPEL, THE PROPER SUBJECT, &C. parts of religion, and in reproving the sins of the times; but if I en- force the one, or inveigh against the other, on any other than evan- gelical principles, I, in so doing, preach not the gospel. All scrip- tural preaching is practical: but when practice is enforced in opposi- tion to doctrine, or even to the neglect of it, it becomes unscriptural. The apostolic precept runs thus; " Preach the word; be instant in sea- son, and out of season ; reprove, rebuke, exhort, with all long-suflfering ANP DOCTRINE." III. In preaching the gospel, we must not imitate the Orator, whose attention is taken up with his performance; but rather the Herald, whose object is to publish or proclaim good tidings. There is in the one an earnestness, a fulness of heart, a mind so in- terested in the subject, as to be inattentive to other things, which is not in the other. " We believe, and therefore speak." The empha- tical meaning of the terms xTipv^f^ca, svafysx^M, to preach, and preach the gospel, is noticeable in the account given of the ministry of John the Baptist. "The law and the prophets were until John: since that time the kingdom of God is preached, and every man presseth into it." Moses and the prophets spoke of things at a distance; but John did more than prophesy; his was the voice of one that cried. He announced the fulfilment of what had been foretold, proclaiming the Messiah as being *^ among them," and his kingdom as "at hand." He opened the door of salvation, and great numbers pressed in. IV. Though the doctrine of reconciliation by the blood of Christ forms the groundwork of the gospel embassy, yet it belongs to the work of the ministry, not merely to declare that truth, but to accom- pany it with earnest calls, and pressing invitations to sinners to re- ceive it, together with the most solemn warnings and threatenings to unbelievers who continue to reject it. The preaching of both John and Christ is indeed distinguished from the calls to repentance and faith, which they addressed to their hear- ers, as being the ground on which they rested; but the latter were no less essential to their work than the former. John came " preaching" in the wilderness of Judea, " and saying," Repent ye. After John was put in prison, Jesus came into Galilee, "preaching" the gospel of the kingdom of God, "and saying," The time is fulfilled, and the kingdom of God is at hand — repent ye, and believe the gospel. And thus the apostles explain the ministry of reconciliation, as comprehend- ing not only a declaration of the doctrine, but the persuading of men, " beseeching them to be reconciled to God." There is nothing in all this which clashes with the most entire de- pendence on the influence of the Holy Spirit, to give success to our ministry. Though we invite men, yet it is not on their pliability that we must rest our hopes, but on the power and promise of God. These are parts of the weapons of our warfare; but it is through God that they become mighty to the pulling down of strong holds. SKETCHES OF SERMONS. THE APOSTOLIC MINISTRY. Whom we preach, warning every man, and teaching every man in all wisdom ; that we may present every man perfect in Christ Jesus. — Colossians i. 28. It is one of the peculiar characteristics of the Messiah's reign, that under it " the poor should have the gospel preached to them." The truth was taught in various ways before, but from hence a multitude of heralds should be sent forth to proclaim the good news of salvation. The model of this practice is to be looked for in the New Testament; and in the text we see that there were three things espe- cially pertaining to the Apostolic ministry. I. The leading theme of it was Christ : " Whom we preach.'* Preaching Christ, and the cross of Christ, is emphatically called " the gospel," 1 Cor. xv. 2 — 3 ; and " the record which God hath given of his Son." 1 John v. 11. The hearers of this gospel wanted something else: " The Jews require a sign, and the Greeks seek after wisdom ; but we preach Christ crucified." 1 Cor. i. 22, 23. In justification of this practice, let us consider some of the cases to which the subject will apply — 1. There may be some who have lately been brought to a sense of their sin and danger, and may be come with some such question as that which filled the heart of the Philippian jailer. We preach Christ as the only hope, the only refuge of the lost. 2. Another may feel unhappy because he cannot perceive how God can forgive sin, consistently with justice and faithfulness. The cross of Christ is the only solution of this difficulty, the only place where God and the sinner can meet and be reconciled. 3. Another having long been under conviction, is now reformed: he reads, and hears, and prays; but can find no rest to his soul. Christ only is the way, and he only can give him rest. Jer. vi. 16; Matt. xi. 28. 4. Some are full of doubts and fears, and want to obtain an in- terest in the promise of eternal life. We preach Christ : and if this be nothing to you, you will find nothing else to do you any real good. But if the way of salvation by him is welcome to your soul, you may dismiss your fears, for all is yours. 5. Another is bowed down under the ills and burdens of life, 14 THE APOSTOLIC MINISTRY. and is ready to despond and say, I shall never see good. Look to Jesus, lest ye be weary and faint in your minds ; consider his sorrows, and forget your own. Heb. xii. 2, 3. 6. Another is hungering for the bread of life, and longing to be edified and comforted. The same doctrine which at first re- lieved us, will afterwards do to live upon, and nothing but Christ and him crucified will do us any real good. John vi. 57, 58. 7. It may be that some are thoughtless and careless undiQY iho. word, still in a state of impenitence and unbelief. But whether they will hear, or whether they will forbear, we must still go on preach- ing Christ and him crucified. This only is the power of God unto salvation, and this it is that furnishes motives both for repentance and faith. Isai. xlvi. 12, 13; Acts iv. 12; Rom. i. 16. 8. Some are righteous in their own eyes, are " full, and have need of nothing;" and "know not that they are poor, and wretched, and blind, and naked." And what can destroy these vain hopes, and lay the sinner in the dust, but the exhibition of an able and all-sufficient Saviour, and of mercy free and undeserved? Isai. Iv. 1, 2 ; Rev. iii. 17, 18. II. The practical manner in which the apostles preached this im- portant doctrine : " warning every man, and teaching every man in all wisdom. '^ Warning and teaching are, in some respects, distinct from preach- ing the gospel, which, properly speaking, consists in proclaiming the good news of salvation; yet it is a necessary appendage to it, and essential to the Christian ministry. Some men, under a pretence of preaching the gospel, have neglected it, and some have denounced it as legal ; but it ought to suffice for us that the apostles, in preaching Christ, " warned every man, and taught every mjan in all wisdom." 1. They warned every tnan. Warning is an expression of kind regard : " as my beloved sons," says Paul to the Oalatians, " I warn you." Those for whom we have no regard, we generally let alone, and suffisr them to have their own way. Now the Scrip- tures make use of warning in many cases, and we are required to do the same — (1.) Where persons are in a wrong road, love will ap- prize them of it, and warn them of the danger. Ezek. xxxiii. 8. — (2.) Where they are in a condition which exposes them to ruin,\oyQ will warn them to make their escape and to flee from the wrath to come. Matt. iii. 7. — (3.) Where men enjoy privileges and advantages which they have no heart to improve, they ought to be warned of the consequences, and exhorted to immediate repentance. Acts xiii. 41. These warnings are no other than the dictates of com- mon prudence and benevolence, and can never be excluded from any thing like a rational exercise of the Christian ministry. 2. The apostles taught every man in all wisdom, instructing them in the first principles of the oracles of God, giving them right views of their own character and condition as sinners, and showing PLEADING WITH GOD UNDER AFFLICTION. 15 to them the suitableness and ability of Christ as a Saviour. Such also must be our labour, both in the pulpit and out of it, show- ing unto men the way of salvation. They are to be taught the evils they are to shun, and the good they are to choose : and this in order to their being brought to Christ, as the last and only refuge of the miserable and undone. III. The end which the apostles had in view in the exercise of their ministry, and that is the salvation of their hearers, or "that they might present every man perfect in Christ Jesus. '^ They did not content themselves with forming the manners of their hearers nor merely with warning and teaching them: if not brought savingly to believe in Christ, they reckoned nothing to be done to any purpose. Gal. iv. 19. But how was Paul to present "every man perfect in Christ Jesus?" Did he hope to save all that heard him ? Viewing them collectively he did not, for he knew that only a remnant would be saved. Acts XV. 14; Rom. xi. 14. But considering them individually ,\iQ hoped for every man, and laboured for their salvation. God is not obliged to do all he is able to do to save sinners, though we are; and not knowing his counsel or design, it is for us to do our utmost, and leave the event to him. John xx. 30, 31; Rom. ix. 1 — 3; xi. 14. We learn from hence, that the employment of Christ's faithful ser- vants is to win souls to him, and it shall be their honour in the last day to present to him the fruits of their ministry. 2 Cor. xi. 2. If this end be not answered, nothing is effected, and we shall lose our reward. A barren ministry is one of the greatest evils to be dreaded upon earth, and its consequences will be tremendous in the world to come. Ezek. xxxiv. 10; Zech. xi. 17; Matt. xxv. 30. PLEADING WITH GOD UNDER AFFLICTION. I will say unto God, Do not condemn me; show me wherefore thou bontendest with me. — Job x. a. This language is full of overwhelming grief, of grief so insupport- able as to make the sufferer " weary of his life.^' He resolves there- fore to turn from all creatures, and address himself to God only. That we may enter more fully into the import of this language, let us observe the following things : — (1.) That Job's friends who came to comfort him, had entered into a sharp contention with him, and had condemned him without show- ing any sufficient cause. The hand of Providence had grievously afflicted him, and therefore God also seemed to contend with him. He was as one summoned to his bar, and about to be condemned, and yet he knew not "wherefore." His plea in effect is. Do not treat me. Lord, as they do : but show me wherefore thou contendest with me, 16 PLEADING WITH GOD UNDER AFFLICTION. (2.) It is implied, notwithstanding, that there might he sufficient cause for the affliction, and he prays that it might be shown him. Oh, do not condemn me without showing me the reason why! Such language we may be permitted to use, in all our pleadings with God under affliction. I. Notice the import of the petition, <* Show me wherefore thou contendest with me." The word " contend " is sometimes used for strife in battle, and sometimes for litigations and pleadings in law. The latter is the meaning of the text. There is a time appointed when God will " contend with all flesh ;" and there are seasons in the present life when he institutes a judicial inquiry, and calls us to an account before him. The term, when applied to the conduct of God towards us, im- plies much forbearance on his part ; for when men contend with men they generally put forth all their might, whether in dispute or in battle; but if God were thus to contend with us, we should be consumed in a moment. In his contendings, therefore, he employs second causes, and thus makes us feel by degrees, as we are able to bear it. In his dealings with his own people, especially, there is much more forbearance and mercy, than in his conduct towards others. Isai. Wn'i. 16; Job xxiii. 6. With all this forbearance there is at the same time something awfully impressive in God's contending with us. To think of His being against us, and of his hand being stretched out against us, is more afiecting, if duly considered, than if all the world were opposed to us. " If God be for us, who can be against us;" but if He be against us, who shall defend our cause! This made Job entreat the pity of his friends, saying, ^* The hand of God hath touched me." Chap. xix. 21. II. Observe a few of the ways in which God may be said to con- tend with us. 1. Sometimes he has a controversy with the nations, and then those great national calamities, the sword, pestilence, and famine, are visited upon us, with all their attendant evils. Isai. Ixvi. 15, 16. God has thus been contending with the nations, for many years past, and his hand is stretched out still. Some he has given up to strife and contention, some to ambition and the love of dominion, and others to a malignant hatred of whatever is beneficial in society, or worthy of the nature of man; so that the effects of his anger become visible in the evils inflicted by one nation upon another. 2. Sometimes God's controversy is witlr particular families, and then he deals with them by adverse providences, sending poverty, sickness or death. Disorders and contentions are sometimes suffered to arise in families, as part of the Lord's controversy, as in jthe case of Eli and of David. PLEADING WITH GOD UNDER AFFLICTION. 17 3. More commonly the Lord contends with individuals. He walks contrary to every sinner that walks contrary to him. Lev. xxvi. 23, 24. Yet he does not always load them with outward troubles, for many go on at ease, and know no change. But where he has designs of mercy, he will often make their path crooked and painful, and render their perseverance in it an object of considerable difficulty. Ephraim was like a bullock unaccustomed to the yoke, and many like him have thus been brought to their right mind. Jer. xxxi. 18, 19. ^ The prodigal also was reclaimed by severe adversity. Luke xv. 17, 18. God sometimes contends by his word, producing strong convictions, and bringing the sinner into great distress. 4. God also contends with his own people, in many ways, as he did with Job — (1.) By those calamities which are common to other men. Others may indeed consider them as things of course, and take little or no notice of them; but if we judge rightly, we shall consider that afflictions and losses are God's hand stretched out against us. Also by suffering men to oppress, reproach, and injure us, God may show that he himself has a controversy with us. Psal. xvii. 13. (2.) By making sin itself become omy punishment. When sinners are going on in their evil ways, they are often suffered to prosper; but if Abraham turn aside, he must suffer for it. Gen. xx. 9. Thus God also dealt with David after he had sinned, £^nd brought trouble upon his family to the end of life. (3.) By withholding his blessing from the means of grace, so that when God contends with his people, there is no peace, no rest to the soul. Reading, hearing, praying is all in vain. This is a species of spiritual judgments, the most awful of all, as they are com^ monly followed with greater sin. Isai. Ivii. 17. (4.) Sometimes God contends with his people by even causing them to die under his frown. This was the case with Lot, and even with Moses. Deut. xxxii. 49 — 51. III. Consider the importance of knowing the cause of God's con- troversy with us : " Show me wherefore thou contendest with me." We sometimes do not know the immediate cause of affliction, Sin blinds the mind, especially to our own sins. Too often also we for- get our sins; but God does not. Gen. xlii. 21. This is gene- rally the case with sinners, Isai. xlii. 25', and too often so with good men, as it was w^ith Job. 1. While we know not the cause of trouble, the design of God's controversy is lost upon us; and we shall go on in the frowardness of our hearts. 2. We shall always be in danger oi fretting against P7'0vidence, and falling out with instruments and second causes. We shall think every thing to be wrong, and every one unkind. 3. There is no other way of being brought to repentance^ but by VOL. II. — 3 - 18 HOPE IN GOD CONNECTED knowing wherefore God is contending with us. Sin not known or recollected, cannot be laid to heart; nor can our backslidings ever be healed. 4. Though of importance to know the real cause of trouble, yet that alone ivill not effect a cure. For this we must repair to " the blood of the cross ;'^ that only possesses efficacy to heal and to save. Psal. xli. 4. HOPE IN GOD CONNECTED WITH HOLY OBEDIENCE. That they might set their hope in God, and not forget the works of God, but keep his commandments. — Psalm Ixxviii. 7. The psalmist here assumes the tender character of a father towards his people, and is concerned to impart to them religious instruction, ver. 1. The immediate inducement was, their having been taught the things of God by their forefathers, ver. 3, 4; and the order which God had established in his church and kingdom, ver. 5. The end of all this is to accomplish the great object mentioned in the text. I. Consider the things particularly recommended to our notice. These are three ; and such as are comprehensive of the whole of true religion ; — a lively hope, and a recollection of past mercies, ac- companied with evangelical obedience. 1. That we might set our hope in God. Hope is a principle of vast importance, it is that which bears up the moral world. It is of unspeakable consequence therefore that it be rightly fixed, and this only is the case when it is fixed on God. This implies the following things. (1.) That God must be the ground of all our hope. It supposes that he has revealed himself through a Mediator, as the portion of them that love him, or there would have been no ground for a sinner to hope in God; but through Christ he is become our refuge and our portion in the land of the living. On this ground therefore we must build, or the building cannot stand. Isai. xxviii. 16. (2.) It implies that God must be the object of our hope, as well as the ground of it. We may look for hap- piness from other quarters, but if we do we shall be deceived. We may hope for many comforts in this life, for peace and prosperity; but if we hope for these things without God, they will only disap- point us. Every earthly comfort is that which God makes it to us: if He be against us, what are all things besides ! We must hope for something beyond this life, or we shall be miserable. (3.) It implies that our hope must so be set in God as to confide in Him with all the heart. It is to exercise a steadfast and im- plicit reliance on him at all times, in opposition to that " stubborn and rebellious generation that set not their heart aright, and whose spirit was not steadfast with God,'' ver. 8. 2. Another thing recommended is, that we do not forget the works of God. Great things were wrought for Israel, many of which WITH HOLY OBEDIENCE. 19 are recorded in this psalm; and these they were charged " not to for- get/' We see the sad effects of this kind of forgetfulness in the people of Israel, in the time of Moses, ver. 10, 11; and in sub- sequent periods of their history. Judges viii. 34. But what have tve to remember ? Greater works than they had, and to which all God's works then were only preparatory^ The great work of redemption is that for which all other works were made, and to the accomplishment of which they become subservient. We are never to forget the means by which our souls are redeemed, or the price paid for them; must never forget Gethsemane and Calvary, but consider the Apostle and High Priest of our profession. Heb. iii. \. Never forget that faithful saying, "that Christ Jesus came into the world to save sinners," even the chief; never forget the mercy promised to believers, and the wrath denounced against un- belief. II. Observe the connexion which these things have with each other. 1. If we " set not our hope in God," our remembrance of his works, and our obedience to his commands will be essentially defective. We shall be mere pharisees, with the latter without the former. The unbelieving Jews split on this rock: they were reli- gious in their way, but as their hope was not in God, it all came to nothing. 1'hey had, indeed, the history of God's works in the sacred writings which were put into their hands, and heard it read every Sabbath day in their synagogues: they were also very atten- tive to ceremonial commands: yet they stumbled at this stumbling- stone. Rom. ix. 31, 32. Many in our day have heard and read of the great events recorded in the gospel, as they did in the law, and have them also in their memories, and are very observant of the externals of Christianity ; but who, after all, do not set their hope in God, all such religion is vain. 2. If the hope we have in God does not lead us to "remember his works, and keep his commandments," it is a false and delusive hope, and we are as far off from true religion as in the former case. The narrow way is that of faith and holy obedience : faith will not avail without obedience, nor obedience without faith. Psal. cxix. 166. Faith without works is dead, being alone; and works without faith cannot please God. They must be both con- nected, to prove our hearts sincere. James ii. 17, 18. 3. If we set our hope in God with all our heart, the remembrance of his works will tend to keep that hope alive, and the keeping of his commandments will be our chief delight. III. The importance of the subject, as affecting our present and fu- ture interests. 1. If our hope be set in God it shall not be liable to disappoint- ment ; but if we set our hope on any other object it will be attended 20 STATE OF ISATURE AND OF GRACE. with the utmost uncertainty. We may promise ourselves happiness in the possession of this or the other earthly good, but there is no dependence upon it. As the world will deceive us, so prosperity and wealth may elude our most intense pursuit j or if not, there may be something to imbitter the enjoyment. But if our hope be set in God, whether we have little or much of earthly good, we shall enjoy God in all, and that is our best portion. Psal. xvii. 14, 15; Ixxiii. 25, 26. 2. If our hope be set in God we shall be supported under the ills of the present life. Trials and difficulties must be expected, and wo to him who has no God to go to when troubles come! The health we now enjoy, the comforts we possess, may soon be taken from us: but if we have set our hope in God, we shall be happy in every condition, and not be afraid with any amazement. STATE OF NATURE AND OF GRACE. At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world. But now, in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ. — Ephesians ii. 12, 13. It is of great importance to be reminded of what we were by nature, and what we are by grace. This is a subject much dwelt upon in all the Epistles, partly to excite humility, and partly to awaken gratitude and praise. Our obligations to grace cannot be felt, but in proportion as we realize what our slate is by nature; these are counter-parts to each other, and constitute the very vitals of the gospeL I. Let us humbly meditate on what we were by nature, according to the representation given us in the text, ver. 12. It is true, we were not in all respects like the benighted heathen, nor like the idolatrous Ephesians. In our unregenerate state we were under the light of revelation, and enjoyed some of its advantages ; yet it will be useful to remember what our forefathers were, what a great part of mankind still are, and what we ourselves should have been, but for the light of the gospel. The heathen are here described as being " without Christ, without hope, and without God in the world;" and in illustration of this state, the apostle describes them as " aliens and strangers," totally unacquainted with the advan- tages enjoyed by the people of Israel, who had a commonwealth and covenants of promise. Let us therefore briefly take a view of the state of Israel and ob- serve the condition of the heathen as forming a direct contrast. In doing this, we shall find much by way of inference that is applicable to ourselves. It is supposed of Israel, that being a commonwealth, and having STATE OF NATURE AND OP GRACE. 2i covenants of promise, they were not without Christ, nor without hope, nor without God in the world. The covenants they possessed must have heen in subserviency to Christ, to whom they all related, and must, therefore, have furnished a sufficient ground of hope. 1. The people of Israel were a commonwealth, a kind of city or state which had its peculiar privileges. It was esteemed an honour to be a citizen of Rome ; it was a still greater one to be a citizen of Zion, the city of the great King, and where God was known in her palaces for a refuge. To them the oracles of God and the ordinances of his house were committed. Within this city Christ was known and believed in, Moses and all the fathers died in the faith of him, the whole of their laws and government were pre- paratory to his coming, and prefigurative of that event. Yet all this was overlooked by the generality of mankind, who neither knew the value of those blessings, nor desired an interest in them. A few of the gentiles were proselyted, and admitted into this sacred community ; but the far greater part of them were " aliens " from this commonwealth, and enjoyed none of its advantages. 2. Israel had the covenants of promise, some of which had ex- isted ever since the fall of man. A promise was made to Adam concerning the Seed of the woman, and a covenant of mercy was given to Noah and his posterity. Yet all this was contained only in the oracles of God, and these only were with Israel ; so that the world in general were strangers to it, and ^ived in darkness and uncertainty. " The covenants," however, were chiefly those made to Abraham, Isaac, and Jacob, and to Israel at Sinai, each of which contained promises relating to the Messiah. The covenant was afterwards renewed with David, which became all his salvation and all his desire, and contained all those "sure mercies" which be- longed to his spiritual seed. Isai. Iv. 3 ; Psal. Ixxxix. These were the great covenants of promise, to which the gentile world were utter strangers ; in which also we had no interest while in a state of ignorance and unbelief. 3. Being thus without a knowledge of the Saviour, thcT/ had no hope, no well-grounded hope of futurity, nothing on which to build an expectation of eternal life. The gentiles felt themselves to be mortal, and must know that they were sinners; but had no knowledge of the way in which sin could be pardoned, or a sinner find acceptance with God. They therefore had no hope in death, no hope of a resurrection to eternal life ; but when they died, went to a world utterly unknown. Such was and still is the miserable state of the heathen world, previous to the introduction of the gospel. 4. They are next described as being without God in the world, a kind of atheists, who had no knowledge of, or belief in, the true and living God. They had gods many, and lords many, but all the gods of the heathen are vanity. The only true and living God, they knew not, loved him not, neither desired the knowledge of his ways. The world was full of light and full of mercy, but the great 22 STATE OP NATURE AND OF GRACE. author of all good was invisible and unknown ; they neither feared him, nor hoped in his mercy. Such is the awful darkness in which heathenism has involved a large and miserable portion of the human race. Let us here make a few reflections on our own state and condition by nature, and see wherein it differs from that of the heathen world at large — (1.) The description given in the text would have been fully appli- cable to our forefathers, and to us also, but for the light of the gos- pel. What cause then for thankfulness, that we have been delivered, in any measure, from such a state of guilt and hopeless misery I (2.) Such, however, is the condition of the greater part of the world to this day. The light of truth has never shone upon them, the voice of mercy has not been heard. What reason then to be con- cerned about them, and to aid in the universal diffusion of the gospel! (3.) Though we have never been without those objective advan- tages, of which so large a portion of mankind are still deprived, yet being by nature so full of subjective ignorance and enmity, we were in effect in the same condition, ver. 3 ; and multitudes around are still heathens in a Christian land. In proportion also as the light of reve- lation is enjoyed, guilt is incurred by its rejection. To be " without Christ," under the gospel; to be "aliens," while dwelling amongst the people of God ; to be " strangers from the covenants of pro- mise," while hearing them every Lord's day; to be " without hope," though a refuge is set before us; and to be living " without God in the world," while the world is full of gospel light, is not only totally inexcusable, but incurs an enormity of guilt unknown even among the heathen themselves. Matt. xi. 21 — 24. II. Consider what we are by grace, through the coming and the death of Christ, ver 13. " But now in Christ Jesus, ye who sometime were far off, are made nigh by the blood of Christ." The expression " in Christ Jesus," seems opposed to our being " without Christ," ver. 12; and denotes that we have believed in him, and become one with him. Now, therefore, "ye who sometime were far off, are made nigh by the blood of Christ." Two things may be observed on this part of the subject — the blessing enjoyed by believers, and the medium through which it is bestowed. 1. The blessing itself, which belongs to us as Christians: " we are made nigh." The term is very expressive, and is used of Israel as a people. Deut. iv. 7 ; Psal. cxlviii. 14. It includes recon- ciliation and peace with God, adoption into his family, and being treated as children, with liberty of access, and intimate communion with him as our Father. Psal. cxlv. 18. Hence believers are represented as being associated with God the Judge of DANGER OF WORLDLY CONNEXIONS. 23 all, and with Jesus the Mediator, as well as with an innumerable com- pany of angels. Heb. xii. 22 — 24. 2. The medium through which the blessing is bestowed : ye are made nigh ^' by the blood of Christ." It is only by the sacri- fice of Christ that we could have peace with God: this only could atone for sin, and in this way God could express his infinite displea- sure against it, while he abounded in forgiveness towards us. In this he smelt a sweet savour, as in the offering up of Noah's sacrifice. Ephes. V. 1. It is by preaching the doctrine of the cross that sinners are brought nigh to God. They might, indeed, be convinced of sin without it, but could have no hope of reconciliation, or find rest to their souls. Let us learn the value of our mercies, especially such as are spiri- tual, by the price they cost, the price of blood. Let us thankfully avail ourselves of the medium by which we may draw nigh to God. If ever we wish for nearness to him, it must be sought alone by the sacrifice and mediation of the Son of God. DANGER OF WORLDLY CONNEXIONS. And he said unto Jehoshaphat, Wilt thou go with me to battle to Raraoth-gilead ? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. — X Kings xxii. 4. Ahab's character and the history of his reign, remove all surprise at any thing he did, or might be disposed to do. At one time he sends Benhadad home in peace, and at another, without any fresh provocation, he will have war with him to recover Ramoth-gilead. But what is most surprising, is the conduct of Jehoshaphat in form- ing an alliance with such a man, and going at once into all his mea- sures. We cannot read the account in the text without reflecting on the weakness of this good man, to see him betrayed into folly by the wicked policy of this infamous king of Israel. I. Briefly review the conduct of Jehoshaphat. It may be very sinful in itself, and attended with many evil con- sequences. 1. It was a great sin for him to abound in horses. To check inordinate ambition, and the love of conquest, the divine law had prohibited the multiplication of horses. Deut. xvii. 16; and it does not appear that any of the kings of Israel kept horses for war until the reign of Solomon, and from thence they became a snare. Jeho- shaphat had followed this example, regardless of the divine com- mandment. 2. It was a still greater sin to yield them up to the disposal of such a man as Ahab, who had sold himself to work wickedness. If he had kept his horses merely to fight the Lord's battles, it might have been some excuse ; but to place them uader the direc- 24 DANGER OF WORLDLY CONNEXIONS. tion of Ahab, and to make himself a partner in his crimes, was most unpardonable. No doubt it was the politeness of a king and of a courtier that did this, in the absence of religious principle. 3. It was a still greater sin to promise to go up to Ramoth-gilead, after he had heard the words of Micaiah the projohet. Jehoshaphat seems to have suspected all those prophets who had ad- vised the enterprise, and foretold its success; and these suspicions were fully confirmed by the Lord's prophet 5 yet he presumed to go up to battle. 4. It was an aggravation of his sin, that Jehoshaphat formed a similar confederacy a second time, with some wicked kings of Israel, and lent his horses again to go to battle. So easy is it to re- peat an evil once indulged. 2 Kings iii. 7. 5. It nearly cost him his life in both instances, and he was near paying dear for his temporising policy. I Kings xxii. 31, 32. Simi- lar to the case of Lot, lingering on the plains of Sodom, the Lord being merciful to him, delivered him from destruction. 6. Yet sinful and dangerous as his conduct was, many things might be pleaded in excuse. It appears to have originated in an amiable desire to please, in a pliability of temper that is natural to feeble-minded men. He was also aware of the bitterness and rancour of some of the former kings of Israel against Judah, and was disposed to adopt conciliatory measures, in the hope of pre- serving the peace of the two kingdoms; and if they were not quite of one mind, they were nearer together than the kings of any other nation. II. Apply the subject to ourselves. In general we may learn from it the sin and danger of worldly conformity. When the people of Israel dwelt alone they prospered, but when they mixed with the politics and maxims of the surround- ing nations, they degenerated in their principles, and were involved in perpetual strife and contention. It is the same with Chris- tian societies, and also with individuals ; their purity and prosperity depend upon their coming out, and being separated. 2 Cor. vi. 14 — 1 9 ; Rom. xii. 2. More particularly — 1. We may learn, from hence, to be aware of whatever may lead us into temptation. If Jehoshaphat had not kept up such a military establishment, if he had relied more upon Providence for the safety and protection of his dominions, and had not violated a divine command in providing himself with a large body of cavalry to answer such a purpose, he would have been more immediately un- der the divine safeguard ; but his alliance would not in that case have been so eagerly sought by such a man as Ahab, and he would there- fore have been free from so dangerous a connexion. There are also certain accomplishments which may expose us to similar temptations. Even the education, the refined manners, the genius DANGER OP WORLDLY CONNEXIONS. 25 and talents of some persons, prove a snare to them, by leading them into habits and connexions that £ft'e ruinous to their principles. It is better to be without such ornamental advantages than to possess them, if they are of no other use than to lead us into worldly company. 2. Beware of making the opinion of the world the rule and standard of our conduct. In the eyes of worldly men, many things appear to be quite harmless, which are highly offensive in the sight of God: and if our dispositions are naturally pliable, let us be careful not to indulge them at the expense of a good conscience. While we guard against bigotry and intolerance, let us be equally careful of sinful compliances which involve the sacrifice of principle. 3. Learn to beware of persisting in an evil way, contrary to the mind and will of God, and in opposition to our own convictions. This was the sin of Jehoshaphat, who if he had not suffered himself to be governed by the wily policy of Ahab, would not have gone up to Ramoth-gilead to battle. And it was a dangerous thing thus to stifle conviction, to disregard the intimations of a prophet, in order to accommodate himself to the wishes of a powerful, but abandoned prince. Tenderness of conscience, and a prevailing fear of God would have prevented so great an evil. 4. In this case we see ihdii piety alone is not all that is necessary in princes and rulers, or in those who have the management and direction of public affairs. The religion of Jehoshaphat can scarcely be questioned, yet we see him the abettor of measures which God abhorred; we see him forming alliances and mixing with a sys- tem of politics, at variance with every principle of benevolence, and with the best interests of men. The divine right of Ahab to govern wrong, might be an undoubted maxim with good Jehoshaphat, as it has been with many other public characters; and this fallacious maxim might more than save him from remorse, while yielding his personal support, and wasting the resources of his country, in favour of a man, whom the Scriptures have branded with eternal infamy. Not only religion, but enlarged and enlightened views, with a reso- lution to adopt whatever is beneficial in society, are essential to a good government. 5. Let us beware of continuing those connexions which have already proved a snare to us. Jehoshaphat did not exercise this caution: having survived Ahab, he afterwards entered into a po- litical confederacy with the wicked Jehoram. It might gratify his vanity to be thus allied, but it nearly proved his ruin. There is a difficulty in declining connexions that are flattering by the dis- tinction they confer, or the worldly advantages that follow in their train; but if they are fatal to virtue, or injurious to our spiritual in- terest, they must be given up, though it be like plucking out a right eye, or cutting off a right hand. 6. Beware of those evils to which even an amiable disposition may expose us. There is a yielding in the temper of some men VOL. II 26 JOYFUL IMPORT OF THE GOSPEL. which is a great snare to their souls. They do not like to offend, are willing to please, and so are led into evil. Not only Jehosha- phat, but Peter, a man of much sterner piety, fell into this snare, by his temporising conduct at Antioch. Gal. ii. 12. 7. If we have been delivered from such evils, after going in the way of temptation, let us beware that we do not expose ourselves in future to their influence. JOYFUL IMPORT OF THE GOSPEL. And there was great joy in that city. — Acts viii, 8. The Christian church has from its infancy been subject to great vicissitudes, and like the moon it has continually waxed and waned. When the disciples first found the Messiah they were full of joy; when he was crucified they were covered with a cloud of darkness ; but when he arose from the dead their hopes and joys revived again. The work of grace at Jerusalem, in the conversion of so many thou- sands, makes them a little heaven upon earth ; but soon a storm of persecution followed. See the blessed Stephen stoned to death, and Saul making havoc of the church, ver. 2. Yet out of all this evil much good arises, and now there is another triumph to the cause of truth and righteousness. "Philip went down to Samaria and preached Christ unto them — and there was great joy in that city." I. It is deserving of remark, that the seat of this holy triumph was " the city of Samaria," Well may it be said, « the wilderness and the solitary place shall foe glad for them, and the desert shall rejoice, and blossom like the rose;" for such indeed was the city of Samaria. 1. Its inhabitants consisted partly of heathens, and partly of apostate Jews, who had a sort of half heathenized religion among them. They had been a superstitious and degenerate people from the time of Salmanezer, and such they still continued to be. 2 Kings xvii. 33, 34. They set up a temple on mount Gerizzim, in opposition to that on mount Moriah, and carried on a kind of wor- ship which Christ condemned. John iv. 22, They had also manifested the greatest aversion to the Jews, and to Christ and his followers as being of that nation. Luke ix. 51 — 53. A hopeless and inveterate people ! 2. Yet this very city is celebrated for its reception of the gospel, and was one of the first to surrender to the arms of truth. On the report of the woman, after the interview at Jacob's well, the Samaritans showed a disposition to listen to the gospel, and they re- ceived the Saviour very courteously. John iv. 39 — 42. And now when Philip went down and preached Christ to them, "the people svith one accord gave heed unto those things which Philip spake, JOYFUL IMPORT OP THE GOSPEL* 27 hearing and seeing the miracles which he did/^ ver. 6. Thus was fulfilled the prediction of our Lord to the woman of Samaria, and also to his disciples. John iv. 23, 35. Thus also the Lord builds up Jerusalem, and gathers together the outcasts of Israel. Psal. cxlvii. 2', Isai. Ivi. 6—8, II. The joy which now prevailed in the city of Samaria is fully accounted for, by the cause which produced it. Joy is never excited but on some great occasion, and the seasons of religious joy are distinguished by some interesting or extraordinary occurrence. Such was the joy and gladness at the preparation for building the temple of Jerusalem, I Chron. xxix. 9: at Hezekiah's passover, 2 Chron. xxx. 25, 26: at the rebuilding and dedication of the city wall, Neh. xii. 43: at the birth of Christ, Luke ii. 10 — 14: at the appearance of the star to the eastern magi. Matt. ii. 13: and at the ascension of our blessed Saviour, Luke xxiv. 52. All these were great events, and furnished an abundant source of joy and rejoicing. We may therefore expect something great and interesting in the present instance, to fill a whole city with joy, and what was it? Answer, the glad tidings of the gospel: that Christ was come, that he died for sinners, that he had risen again, that he had ascended above all heavens, and lived to make intercession for transgressors; that through faith in him there was now forgiveness and acceptance with God, and this news was proclaimed to all nations. Some may say that these are common things, and they have been proclaimed in other cities as well as in Samaria, and we have all heard of them before. Be it so: if you have cordially received them, there is enough to occasion great joy ; and if they have not , produced such an efiect, it is because they have not been fully realized by faith. Let us then recapitulate the leading facts of the gospel, and observe the glad tidings contained in them — 1. Is it not ground for joy that the Lord has come into the world to save sinners ? This is what the church was looking for, nearly four thousand years. This was the great theme of prophetic inspiration, from age to age ; and what Israel was commanded to re- joice in, even from the days of old. Zech. ix. 9. The prospect of our Saviour's advent inspired not only the ancient church, but even the whole creation with joy and gladness. Psal. xcvi. 11 — 13. If therefore Samaria had not exulted in this great event, there would have been no sympathy, no correspondence with the ancient believers, and of course no evidence of their belief in its existence or reality. If we also profess to believe in the coming of Christ, and the great objects of his appearance, and are still indifferent and unaffected, it proves our faith to be utterly vain. Shall " glory to God in the highest, peace on earth, and good will to men" be nothing to us; and yet shall we be allowed to call ourselves Christians! 2. Is it not ground for joy that Christ has laid down his life for 28 JoyPUL IMPORT OF THE GOSPEL. US, and redeemed us unto God by his bipod ? It is true his death caused sorrow to the disciples for a time; but when they under- stood the design of that great event, " their sorrow was turned into joy.'^ Consider in what light this interesting truth is held up to us in the Scriptures. "But now in the end of the world hath he appeared, to put away sin by the sacrifice of himself — When he had by himself purged our sins, he sat down on the right hand of the Majesty on high." Heb. ix. 2Q; i. 3. On this inestimable sacrifice is founded a new and everlasting covenant, promising forgiveness, and securing eternal life to all that believe. Heb. viii. 10 — 12 ; 2 Cor. v. 18, 19; John iii. 16. This is the source of the first hope and joy to an awakened sinner, and'it has turned the sorrow of many into gladness. We may afterwards derive comfort from a conscious- ness of believing in Christ, and being interested in him; but the first is from looking to him, looking out of ourselves, and beholding "the Lamb of God that taketh away the sin of the world." 3. Is it not a matter of great joy that Christ is risen from the dead? This proves that he was the true Messiah, that his sacrifice is accepted, and that justice is fully satisfied. " The God of peace brought again from the dead that great Shepherd of the sheep, through the. blood of the everlasting covenant — and raised him up and gave him glory, that our faith and hope might be in God." Heb. xiii. 20; 1 Pet. i. 21. The resurrection of Christ is also the pattern and the pledge of our own resurrection, and is, therefore, on this account, a matter of joyful exultation. 1 Cor. xv. 20 ; Phil. iii. 21. 4. Is it not matter of joy too, that Christ has ascended into glory: and that he ever liveth to make intercession for us ? On this ground it is that " he is able to save to the uttermost all that come unto God by him." Heb. vii. 25. " If any man sin, we have an ad- vocate with the Father." 1 John ii. 1. Having entered into his glory, he is become heir of all things, and possesses the power of enriching his church, and of ruling in the midst of his enemies. Psal. Ixviii. 18; ex. 1, 2; Ephes. i. 20—22. 5. That through faith in his name there \s forgiveness of sin, and acceptance with God! The import of the gospel is. Believe in Jesus, and ye shall be saved; submit to his righteousness, and ye shall be accepted, whatever be your past sins, or present unworthi- ness. Look off from all duties of your own, and plead that obedience with which God is well pleased. " Come unto me," says Jesus, " and ye shall find rest to your souls," " and him that cometh I will in no wise cast out." John vi. 37. If such tidings do not gladden the heart, it is only because we " have neither part nor lot in the matter." 6. Is it not a source of joy that this gospel is now sent to all na- tions? Salvation originated with the Jews: theirs were "the covenants, and the giving of the law; and of whom, as concerning the flesh, Christ came." But the Gentiles were "to be grafted in, and to partake of the root and fatness of the olive tree;" and now there is a community of privileges and of blessedness. tHfi PRAVEll OP JA6E2. 29 7. Was it not a special matter of joy to the Samaritans, that they themselves had believed the gospel? If Israel of old rejoiced that they were willing to build the house of the Lord, much more may we rejoice to see the spiritual temple edified and built up, espe- cially if our hands also are in the work. Philip the evangelist rejoiced in the success of his labour, the Samaritans rejoiced in the doctrines of the cross, and that " the kingdom of God was come nigh unto them." Reflections. (1.) If then the gospel bring tidings of great joy, why is it re- proached as tending to gloom and melancholy ? Can any thing be more unreasonable or unjust? (2.) Why do individuals despond, while there is such an exhibition of mercy ? Because they do not hearken to the gospel, nor receive the record which God hath given of his Son. (3.) Why do not Christians possess more joy and peace in believ- ing ? Because we have not more religion, do not live more under the influence of the gospel. " Lord, increase our faith.'^ THE PRAYER OF JABEZ. And Jabez called on the God of Israel, saying, Oh that thou wouldest bless me in- deed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me. And God granted him that which he requested. — 1 Chronicles iv. 10. It is probable that Jabez lived soon after the conquest of Canaan, when Israel was straitened by the remainder of the Canaanites, dwell- ing in the land: and that hence the prayer in the text was offered. His name was given him in consequence of some particular circum- stance attending his birth, as is the case with many others mentioned in the Scriptures ; yet if his mother feared God, and lived to see the excellent character of her son, her sorrow would be turned into joy. Parents are often mistaken in the ideas they form of their children, especially in judging from some circumstances attending their earliest days. Thus Eve rejoiced in the birth of Cain, and said, " I have gotten me a man, the Lord j'^ but took much less notice of the birth of Abel. Jabez is said to have been " more honourable than his brethren," and he might be so on account of his achievements, for he seems to have been of the same spirit as Caleb and Joshua. But it is proba- ble that his chief eminence consisted in his being a man of prayer, a man of God. True religion is true honour : his brethren might be good men, but he excelled them all. I. Notice the import of Jabez's prayer. 1. The character under which he called upon God: "the God of Israel." This is praying to him in a covenant relation, as the 30 THE PRAYER OF JABEZ. God of his fathers ; and this would encourage him in each of his re- quests he had to offer. This also may serve as a pattern and a rule for us. There is no other ground for faith but the promises, and to them we must have respect, that he may bless us according to his own word. He prayed in the language of that covenant under which he lived: and so must we. It is as the God and Father of our Lord Jesus Christ that he now blesses us with all spiritual blessings; and it is under this character that all our petitions are to be presented at the throne of grace. Jabez might have a special reference to his great progenitor Jacob, when he wrestled with the angel, and ob- tained the name of Israel : this also would inspire him with faith and hope, and excite a spirit of emulation. Let us also remember the pre- vailing importunity of primitive believers, and those of later times, and be encouraged to follow their example. 2. The petitions which he presented: "that he might be blessed indeed, that his coast might be enlarged, that God might be with him, and that he might be kept from evil " — (1.) "That thou wouldest bless me indeed,'^ This singular ex- pression evidently alludes to the covenant made with Abraham, when the Lord said to him, " In blessing I will bless thee, and in multiply- ing I will multiply thee ;" that is, he would do it " indeed," and do it abundantly. The covenant of Abraham abounded with blessings, not only with those which are temporal, but with such as are spiritual, even with all those which come upon his spiritual seed. These are the blessings which Esau despised, when he sold his birthright, but which Jabez so ardently desired. (2.) " And enlarge my coast." This might have the appearance of selfishness or worldly-mindedness, as if he wanted a large estate or more land to dwell in: but considering the end of God^s giving him the land, and that he fully entered into that design, the desire of Jabez would be like that of Caleb; it would be taking the land as God's inheritance, in which he would afterwards place his name. This therefore is no example of covetousness, but rather of an honourable and disinterested concern for the divine glory, and the public interests of religion. (3.) " And that thine hand might be with me;" that is, his power, his favour and support. This refers to his driving out the idolatrous Canaanites, knowing that he should not otherwise prevail against them. This it was that inspired the minds of Caleb and Joshua with so much courage: the Lord was with them. "If the Lord delight in us, said they, he will give us the land, and we will go up and pos- sess it." (4.) "And that thou wouldest keep me from evil." He would need the Lord to be with him to shield him from danger, and succour him in the hour of distress. He would meet with much of this sort to grieve him, especially when the enemies prevailed against Israel: this would give to them a triumph, but it would fill him with grief, to see the name of the Lord reproached and blasphemed. THE JUDGMENT OP GUILTY NATIONS. 31 But the greatest grief and trouble to a good man is moral evil, and from this it was that Jabez chiefly prayed to be delivered. The greatest and best of men need to be " kept " in this respect, and have often been brought into grief and trouble by it. 3. The next particular to be noticed is the earnestness of his prayer: "Oh that thou wouldest bless me indeed — '' This is an expletive which is often used in vain, and when but little is in- tended by it: but in the language of Scripture it is very expressive, and full of meaning. The language of Jacob was, " I will not let thee go except thou bless me:" that of David, " One thing have I desired of the Lord, and that will I seek after:" that of Jabez is very similar, " Oh that thou wouldest bless me indeed." All expressive of earnest and intense desire. 4. The success with which his prayer was attended: "And God granted him that which he requested." The prayer of faith is never offered in vain; and the answer which he obtained is a proof that his heart was right with God, and that he was not influenced by selfish motives. His prayer had for its object the glory of God, and the good of his cause in the world. II. Observe how the subject is applicable to ourselves. It may direct and afford us encouragement in prayer in two re- spects — 1. In our concern for the spread of the gospel in the world. No prayer is more fitted to the lips of a faithful minister, in the out- set of his course, and all the way through it; and not for themselves only, but also for the salvation of others. Psal. xx. 1 — 4. 2. It is a prayer that will apply to the promotion of true religion in our own souls. Let us not be content unless we are blessed "indeed," and let us be concerned to enter into the gospel rest by enlargedness of heart, that the hand of the Lord may also be with us in all we do, that we may be kept from evil, and from that grief and sorrow of heart which arises out of it. THE JUDGMENT OF GUILTY NATIONS. And I will show wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke. The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come; and it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. — Acts ii. 19—21. This is part of Peter's sermon on the day of pentecost, which be- gins at ver. 14. The prophecy referred to by the apostle is in Joel ii. 28. (1.) By " the day of the Lord," ver. 20, is meant the day of Jeru- salem's destruction; the day of reckoning with them for the blood of tha prophets, and above all for the blood of the Saviour; a day of 32 THE JUDGMENT OF GUILTY NATIONS. judgment in miniature, and the prelude of " that great and notable day of the Lord." We here see that there are days which the Lord will appoint to reckon with guilty nations; and though the vengeance may tarry, yet it will surely come. Those nations espe- cially which have shed the blood of the martyrs may expect in their turn to be visited, and this may be the reason why the anti-christian nations have in our day been successively overturned and desolated by so many awful judgments, and why the Lord's hand is stretched out still. It is the day of retribution for past offences. Rev. xiii. 10. (2.) The ^' signs and wonders" which should precede this awful day should appear in heaven above, and in the earth beneath. These were partly in a way of mercy, and partly in a way of judg- ment. Those mentioned in ver. 17, 18, are in a way of mercy; and those in ver. 19, 20, in a way of judgment. The Spirit of God should be poured out upon the church, while the vials of wrath are poured out upon its enemies. So God is now carrying on his work in hea- then countries, amidst all the confusion and distress which attend the nations of Europe. The prediction so full of mercy "svas fulfilled on the day of pente- cost, at the time the apostle spoke: the latter would soon follow, in the space of forty years, when Jerusalem was utterly, destroyed by the Romans. This is the same event as was foretold by our Lord in Matt. xxiv. 29, 30, and in Luke xxi. 25. The remarkable appearances which should precede and accompany this terrible catastrophe, are distinguished into " wonders in heaven above, and signs in the earth beneath." The fact, according to well accredited history is, that many awful signs did appear in the heavens just before the destruction of the Jewish city and nation.; or if under- stood symbolically, there was a total eclipse, an extinction of their religious and civil polity, by that dreadful event. The " blood, and fire, and vapour of smoke," which appeared in the earth beneath, were fearfully realized in the bloody wars which followed, and in the burning of towns and cities, whose vapour and smoke darkened the heavens, and proclaimed the great desolation of fire and sword. (3.) Amidst all these calamities, mercy should be provided for the distressed; for '* whosoever shall call on the name of the Lord shall be saved." Or as the prophet expresses it, <'In mount Zion and in Jerusalem shall be deliverance, as the Lord hath said." Joel ii. 32. In the day of trouble Jesus is the hope of his people, and it is on his name that they are encouraged to call. Such a state of things cannot fail to remind us of the corresponding state of the church and of the world in our day. Successful efforts are making for the enlargement of Christ's kingdom, while there is "upon the earth distress of nations, with perplexity, the sea and the waves roaring." Luke xxi. 25, 26. Oh how happy if these calls from heaven ar-e seriously regarded, and if we also are led to seek the salvation of our souls! THE JUDGMENT OF t^UlLti^ NATIONS* 33 I. Inquire what is intended by our "calling on the name of the Lord." 1. It is an act of adoration, and includes the whole of spiritual worship. Hence the public commencement of true religion in the world is expressed in this way; " then began men to call on the name of the Lord." Gen. iv. 26. The worship which Abraham of- fered in every place where he pitched his tent is distinguished by his "calling on the name of the Lord.'' Thus also the worship of primitive Christians is represented: they " called on the name of the Lord Jesus," in all churches of the saints. Acts vii. 59*, Rom. x. 12, 13; 1 Cor. i. 2. This unquestionably implies the true divinity of Christ, for the commandment is, "Thou shalt worship the Lord thy God, and him only shalt thou serve." Matt. iv. 10. The divini- ty of our Saviour is a doctrine of such vital importance, that on it is founded the efficacy of the atonement, and all the confidence of the true believer. Heb. i. 3; 2 Tim. i. 12. 2.^ It denotes prayer, and pra7/er especially for salvation. Calling upon the name of the Lord Jesus implies, that there is salva- tion in no other, and that this is the only door of hope to a ruined world. It pleaseth the Father that in him should all fulness dwell, and pardon and life are in his hands. John iii. 36; Acts iv. 12; Heb. vii. 25. 3. It is expressive of the prayer of faith, for that alone will be accepted. Not all who call upon the name of the Lord shall be saved, but all who call upon him in faith. Rom. x. 13, 14. Cain was not accepted, nor the Pharisees, though they made long prayers. The prayer of the self-righteous and impenitent is an abomination to the Lord. Prov. xv. 8 — 29; Hos. vii. 14. 4. Calling upon the name of the Lord denotes fervency and im- portunity^ imploring immediate succour and relief, like Peter when ready to perish in the sea. David's prayer on various occasions is thus described. Psal. iv. 1; Ixxxvi. 3 — 5; xcix. 6; cxlv. 18. The Lord also loves that his people should be importunate, and give him no rest Isai. Ixii. 6, 7; Luke xviii. 1. 5. The encouragement here given to prayer is addressed to all: for " whosoever" shall call on the name of the Lord shall be saved. None are exempt; but whosoever cometh he will in no wise cast out, whatever may have been their former state and character. Isai. Iv. 1; Matt. xi. 29; John vi. 37. II. Notice the warning given by various calamities to make the Lord our refuge. The apostle Peter considered these in his day, and so should we. 1. It is one of the great designs of God, in visiting the earth with calamities, that we should return to him. It is the voice of God calling to us, " Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast." Isai. xxvi. 20, 21. His hand is VOL. II. — 5 r,5gESIT 34 GROWING IN GRACE. stretched out still, that we might see and fear and turn unto the Lord. Isai. Y. 25. 2. In a time of trouble every earthly comfort is held with great uncertainty, and we therefore need a surer portion. The rich are exhorted at all times not to trust in uncertain riches, but in the living God, more e^ecially in a time of general trouble. To what a state have many of the most opulent been reduced in some of the continental nations, by the "blood and fire and vapour of smoke." As to the popr, who have so small a portion in this world, they had need surely to have an interest in Christ, and to seek after durable riches and righteousness. 3. In a time of trouble life itself \s often held in suspense, and that therefore is a season for special prayer. What numbers have fallen b}^ pestilential disease, by the sword of war, and other public calamities! and there is no safety in any case but in Christ. 4. The great mercy of God in providing such a refuge for us, espe- cially in times of need, should induce us to call upon his name. There will be a period when greater calamities than these shall come, and when there will be no hope, but men shall call upon the rocks and mountains in vain. At present the promise stands firm; and if we call upon the uame of the Lord in sincerity and in truth, we may be saved from temporal ruin: but if not, we shall be delivered from that which is eternal. Our character as Christians is in a great measure decided by the habit we have formed, of calling upon the name of the Lord: and whether we trust in him at all times, and pour out our hearts before him. There may indeed be prayer where there is no faith, but there can be no true believing without prayer. GROWING IN GRACE. We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all towards each other aboundeth. — 2 Thessalonians i. 3. Perhaps there is no Christian society now on earth to whom this language is fully applicable; and it may be, if Paul had been writing to us, or to other Christians of the present day, he would have adopted a difierent mode of address. It is nevertheless true, that among the primitive churches, they were not all alike prosperous, spiritual, and happy; but that at Thessalonica was one of the most amiable, and de- serving of commendation. It is a mercy, however, if these blessed fruits are found among us in any degree, and it is profitable for us to take the best examples presented in the Scriptures, that we may learn our own defects, and be led to imitate what is more ex- cellent. (1.) Observe, in giving " thanks to God " for their growth in faith GROWING IN GRACE. 35 and love, the apostle plainly intimates that it was by the grace of God they were what they were. Though all that is evil in us belongs to ourselves, yet all that is good in us is of God alone, even that which is commanded and required at our hands. (2.) The growth of faith and love plainly supposes that sanctification is progressive. It is like the kingdom of heaven in the world, which is compared to a grain of mustard seed, and a little leaven that leaven- eth the whole lump. But if we had no inherent sanctification, and none but what is in Christ, this could not be true. Some indeed have endeavoured to comfort themselves, and to comfort others, while in a low declining state, by certain examples in Scripture; but it is our safest and best way to take examples of the most exalted kind. (3.) The growth of faith is here connected with that of brotherly love, as a cause is connected with its effect. Certainly, if we grow in faith, we shall also grow in love; because the same principle which attaches us to the truth, will attach us to one another for the truth's sake. Christ is the centre of union; all who love him are taught of God to love one another. I. Attend to some of the evidences of this growth in grace, men- tioned in the text. Growth in grace is here supposed to be visible, or the apostle could not have seen it. It becomes visible by the fruits of righteousness which it produces; and if this be true of us, others will perceive it Acts iv. 13. 1. Growing in faith will be seen in our taking increasing pleasure in the means of faith, the word of God. We shall find delight in reading and hearing it, and it will be to us "the joy and rejoicing of our hearts.'' Psal. i. 2, 3; Pro v. vi. 20 — 23. "The word of Christ" will "dwell in us richly in all wisdom," and be received as the in- grafted word." Col. iii. 16. Seasons of public instruction will be attended with delight, and we shall not hear the word from custom, but from far higher motives. Isai. ii. 2. 2. It will appear in a growing attachment to the doctrines of Christ, who is himself the great object of faith. If a man could speak with great eloquence, he might please a certain description of hearers; but if Christ be not his theme, he would fail to please those who be- lieve in him, for to them he is precious. 1 Pet. ii. 7. When, therefore, it is chiefly the manner, and not the subject of address that is regarded, it bespeaks a religion too much like that of the Corinthians, and not that of the Thessalonians. 1 Cor. ii. 4, 5. 3. Growing in faith consists in an increasing acquaintance with the mind of God in his word, as the ground of faith. We may be brought to believe the gospel in one day, but it is the work of a whole life to become rooted and grounded in the truth; to know not merely what we believe, but why; and to be able to say with Paul, " I know whom I have believed." We may believe what is true, from being told that it is so; but it will do us very little good, unless we perceive 36 GROWING IN GRACE. the authority on which it rests, and the principle by which it is sup- ported in the Scriptures of truth. Our faith must not " stand in the wisdom of men> but in the power of God." 4. It will be evident by increasing patience and submission, under all the ills of life. This was noticed in the Thessalonians, amidst the persecutions and tribulations which they endured, ver. 4. If we faint in the day of adversity our strength is small, and our faith is weak. Matt. xiv. 31. 5, By an increasing weanedness from the present world, "This is the victory that overcometh the world, even our faith," both in prosperity and adversity. John also speaks of those as being strong;, who have overcome the wicked one, and have the word of God abiding in them. 1 John ii. 14; v. 4. 5. Growing in faith appeared in the love they had one to another for the truth's sake. Christians may live together without dis- credit, and esteem each other as friends; but to love as brethren, and as Christians, is quite another thing. They may also love one another from being of the same mind, and yet not love on account of their being of the mind of Christ. Or if there be true Christian love existing, it may not "abound," as it did among the Thessalo- nians; yet this is necessary to prove that our faith "groweth exceed- ingly." II. Consider the importance of the subject. 1. Growing in faith and love brings glory to God, ver. 12. Bearing much fruit honours him, and recommends the gospel to others. John XV. 8. 2. It has an influence upon the ministry of the word, which is highly desirable. It is next to impossible to preach to some people, who instead of growing in faith have no faith at all, and Paul himself found it so. Heb. v. 11. But oh how different, where the souls of the people may be seen as it were in their countenances, and glisten in their eyes. Rom. i. 11, 12; Acts xi. 23. 3. If we do not make some progress in religion, we shall be de- clining and going backward. There is no standing still in this race, no intermission in this warfare. If we grow not in faith and love, the seeds of indifference and unbelief will spring up and grow- in their stead; will choke the word, and render it unfruitful. 4. If we do not grow in grace, our religion will at best become doubtful, and we shall have cause to tremble for the issue. Heb. x. 38. It is the character of all true believers that they are making advancement in the divine life, and growing up in the image and like- ness of God. Prov. iv. 18; 1 Pet. ii. 2; 2 Pet. i. 10, 11. If there be some who have neither faith nor love, and are utterly unconcerned about it; what must be said to such? We must go on preaching the gospel, warning them to flee from the wrath to come, ^nd leave the consequences to God, ( 37 ) NATURE AND TENDENCY OF SELF-RIGHTEOUSNESS. For I bear them record, that they have a zeal of God, but not according to knowledge. For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. Romans x. 2, 3. Zeal for God is rarely to be seen; men are zealous enough, but it is commonly about other things; or if it has religion for its object, it is too frequently employed for party purposes. What anxiety and what diligence do many discover in these matters, but who have no concern whatever for the glory of God. How painful, that out of the few who have a zeal for God, there should be some whose zeal is misdirected and utterly spurious. TJie character of these zealots is drawn, as to their attainments: " I bear them record that they have a zeal for God :" and yet it was of no account, or " not according to knowledge." What this means is declared in ver. 3. Hence we see that the highest attainments in re- ligion, if accompanied with a self-righteous spirit, will oppose the righteousness of Christ, and so become deceptive and vain. I. Examine the attainments of these Israelites, and see how far their zeal carried them. 1. It is supposed that they had great privileges and advantages. They were "Israelites: to whom pertained the adoption, the giving of the law, and the covenants:" and thej?- valued themselves on that account. We also have as great or greater privileges than they, and yet they may come to nothing, and be worse than nothing to us. 2. They were not of " the baser sort," but decent, religious and devout. There were others, of a different description among them, but Paul is speaking of the religious and respectable part of the Jewish nation. Such were the Pharisees especially. And such manner of persons have we amongst us: they read and hear the word, are constant at public worship, and yet it may be all nothing. 3. They were not only religious, but zealous in religion. Such was Saul of Tarsus, and many others. In a variety of cases the virtue of some religionists is merely negative; their characters exhibit none of the grosser vices, and moreover they are quite in earnest in religion, taking great pains to be pious and devout, and to please God. 4. Their activity and earnestness is called a zeal of God, being concerned about the duties of religion. This kind of zeal is often mentioned in the second chapter of this epistle: it displayed it- self in making their boast of God, and being the children of Abraham. It was their zeal for God also which made them refuse to honour Christ; ^' Give God the praise, said they, this man is a sinner." The same zeal led them at last to crucify the Saviour as a blasphemer. 5. It was such a zeal, however, as excited the pity and the prayers of the apostle: for this had been his own case. We also feel more for such persons than for others. To see a man earnest in re- ligion, and sincere in a wrong cause, is very affecting; to see him toil- ing in a road that will lead him to destruction, the slave of a blind and 38 * NATURE AND TENDENCY OF SELF-RIGHTEOUSNESS. superstitious zeal. This affected our Lord when he beheld the young ruler: he beheld, he loved, and pitied him. Thus also we shall feel, if we be like-minded. Thus far we have seen what was apparently good in them: let us, II. Notice their great defect, and the fatal cause to which it is as- cribed. Their zeal was not according to knowledge, it was a self-righteous op- position to the only way of salvation, and of course it proved their ruin. 1. Observe the origin of a self-righteous spirit: " ignorance of God's righteousness," or of his righteous character as a Lawgiver. The self-righteous are utterly blind to the spirituality and equity of the divine law, thinking it to extend only to outward actions, and therefore that they obey it, as far as can be expected in the present state. They think they do as well as they can, and have no idea of God's requiring the heart, and therefore have no conviction of their being such great sinners. They are "alive without the law,'' and therefore feel no need of a Saviour, and of a great one. The " whole have no need of a physician, but they that are sick." Such characters there were in the apostle's time, and there are multitudes of such amongst us. We see here the importance of just sentiments of the law and the Lawgiver, as altogether fundamental to the gospel. "I through the law am dead to the law," said the apostle. Some indeed have passed over this part of divine truth, under pretence of preaching the gospel; as though that could be cordially received without the law, by which is the knowledge of sin. They will have nothing to do with Moses, they say: but if so, they can have nothing to do with Christ: for it is the great design of his undertaking to magnify the law, and to make it honourable. 2. The evidence of a self-righteous spirit is " going about to establish their own righteousness." As there is a wide difference be- tween an attachment to the law, and to the works of the law; so there is also to God's righteousness, and to our own righteousness. The object of these zealous Israelites was to establish "their own righteousness," as that on account of which they might be accepted and rewarded, or some way entitled to the divine favour. Again, it is supposed that this building, this delusive system, is of- ten beaten down, by temptations, by the failure of resolutions and promises; and then, like setting Dagon in his place again, they "go about to establish " and to fix it on the stump that is left behind. It is a circuitous course, altogether unlike to God's way of salvation, ver. 6. Tears, vows, penances, climbing up to heaven, and descend- ing into the deep. VVhat would the poor dying thief on the cross have done, if he had had such a journey to go, before he could be re- ceived into paradise! 3. The consequences of it with respect to the only way of salvation: <^ not submitting themselves unto the righteousness of God." Christ's righteousness is here called the righteousness of God, as in Phil. iii. 8. His obedience unto death is our only righteousness, or RECOLLECTION OF PAST EXPERIKiNCE. 39 that for the sake of which we must be accepted. God bestows fa- vours in reward of righteousness, to show his approbation of what is right. If man had been obedient, his works would have been reward- ed; but now all is given us for the sake of Christ, in whom he is well pleased. He gives us salvation as a reward of his obedience: this is the way, and the only way in which it can be obtained. The pride of human nature, however, is supposed to be such, that a sinner finds it hard to submit. Job's friends would feel mortified that they must be regarded only for his sake. Job xlii. 6, 8; and every sinner finds it difiicult to give up every idea of personal worthiness, and to be ranked at once amongst the very chief of sinners; yet to this state of mind we must be brought, before we can cordially accept of a free salvation. 1 Tim. i. 15. Many think they are willing to be saved, while in truth they can- not be reconciled to God's way of salvation; and so are finally de- ceived and finally lost. We may learn from hence wherein much of the essence of true re- ligion consists, namely, in a spirit of deep abasement/ in the annihila- tion of self, and in being well pleased to be wholly indebted to Christ, and the riches of his grace, for the hope and assurance of eternal life. DESPONDENCY PREVENTED BY THE RECOLLECTION OF PAST EXPERIENCE. Oh ray God, my soul is cast down within me : therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar. — Psalm xlii. 6. It is good for us to be acquainted with the experience of God's people in former times. We shall find that many of them have passed through various trials, and been as much discouraged at times as we ourselves can be. Those who have now " washed their robes, and made them white in the blood of the Lamb," were such as " came up out of great tribulation." In the text we have a view of David sinking into despondency, and labouring under great discouragement: we see also in what way he sought relief under his distress. " Jordan and Mizar " may refer to places whither he was driven by Saul, or by the rebellion of Absalom. If the psalm was written on the latter occasion, it probably refers to some places of imminent dan- ger, and where the Lord appeared for his help. Or it may refer to some special seasons of divine enjoyment; and these he would remem- ber, in order to relieve and comfort himself in the present distress. We may learn from hence, that in seasons of great sorrow and trouble it is good for us to look back on past experience. Remem- bering the Lord's goodness to us in times past, tends not only to pro- mote gratitude, but to excite hope, and strengthen our confidence in God. Two things must, however, be guarded against — (1.) That we do not look back on past experience in order to make ourselves happy without God, or contented in a lukewarm and back- 40 DESPONDENCY PREVENTED BY sliding state: this would be highly delusive and dangerous. David looked back in order to support his soul under present distress, and to encourage himself to hope again in the Lord. (2.) That we do not live on past experience, as the principal source of our comfort and joy. We are not to live upon ourselves, but upon Christ: not on our own comforts, but on his fulness. We are to make such a use of past experience as did the wife of Manoah, after the an- gel had appeared to her. " If the Lord had meant to destroy us, said slie, he would not have shown us such things as these." It is with past experience as it is with present experience: the main comfort arising from it consists in what is connected with it, and that is, the enjoyment of God. Hence the language of David is, " I will remem- ber Thee from the land of Jordan." I. When depressed by temporal afflictions and difficulties, it is good to look back to former times, when we were delivered and carried through similar trials. Few of our troubles are so great but we have been in as great before, and it would be well to remember this. Jacob did so, when he was going to meet Esau: he remembered the difficulties of his first setting out, and derived encouragement from it. Gen. xxxii. iO. Hence also the Lord reminded Israel of what he had done for them. Mic. vi. 5: and hence too, all the while they were meeting with dif- ficulties in the way to Canaan, he addressed them as "the Lord their God, who brought them out of the land of Egypt." When faint and weary in the way, it is good to remember the difficulties we have already overcome. In this spirit it was that David went forth against Goliath: " The Lord that delivered me out of the paw of the lion, and out of the paw of the bear, he will deliver me out of the hand of this Philistine." Thus Paul also comforted his own mind in a season of great distress, 2 Cor. i. 10: and the minds of the Hebrews when they were ready to faint. Heb. x. 32. II. Under depression of spirit on account of indwelling sin, it is of great use to look back on past conflicts and deliverances. There are times when sin operates more sensibly and more power- fully than at others, and when the tempter employs his wiles with greater success. In such seasons the believer will feel much dis- couraged, and be ready to exclaim as David did, "Oh my God, my soul is cast down within me." At such times we are in danger of sinking into despondency, and of giving up the conflict, fearing that our opposition is all in vain. " I shall one day perish by the hand of Saul:" also Psal. xl. 12, when David was dismayed by a host of spiri- tual enemies. But we should do well to remember that this is not the first time we have been engaged in the conflict. Remember how, by prayer, by humiliation, by watchfulness, thou hast formerly overcome, and upon the whole, hast kept the field to this day. Reflect on the strength of your corruptions, and the weakness of your graces, and you will have cause to wonder that you have held out THE RECOLLECTION OF PAST EXPERIENCE. 41 thus far: is it not because the Lord alone has been your strength arid your shield? '^Thou shalt not be afraid then of thine enemies, but shalt well remember What the Lord thy God did unto Pharaoh, and unto all Egypt." Deut. vii. 18—19. III. When dispouraged by the apprehension lest we should finally miscarry, it is good sometimes to reflect that this is the case with many others as well as ourselves. These fears may arise from a low and declining state of religion in the soul, and the prevalence of indwelling sin; or on the contraryj they may be the effect of sincere and unfeigned love to Christ. There is a jealousy over ourselves which that love necessarily excites, a ten- der but not distressing fear of losing what above all things we most desire, considering especially the danger of self-^deception, and the consequences that would follow. These fears, however; though in a great degree salutary, may prevail too far, and weaken our hands and sadden our hearts in the ways of God. In this case it is good to look back, if we can, upon times past; the recollection of times and of places where God has appeared for us, will revive and strengthen our confidence in him. The Lord himself remembers the day of our espousals, and so should we. Jer. ii. 2. Jacob remembered Bethel; and was comforted; David remembered Jordan, and the hill Mizar, and Peter the holy mount. 2 Pet. i. 18. IV. Under discouraging appearances respecting the state of reli-^ gion generally, it is good to look back on former and better times. The interests of religion are seldom so low with us, but we may remember when they were much lower; and from time to time the Lord has often revived his own work. Psal. Ixxxv. 6; Isai. Ii. 1, 2. If we look back to the history of the church, we shall find that God's people have met with greater difficulties and discouragements than any that we have ever seen, and there have been times when the state of human affairs has looked dark and threatening upon the in- terests of religion: yet the cloud has blown over, and the sun of pros- perity has once more arisen upon the drooping church, and illu- mined a benighted world. Acts ix. 31. Reflections. (1.) Under all our looking back, let it be with a view to our press- ing forward: not to remaiin contented in a carnal state, or relax our diligence, but to furnish a stimulus to perseverance. (2.) Amidst our misgivings and jealousy of ourselves, let us en- courage ourselves, in the Lord our God. Whatever changes there may be in us, there is none in him. If we are poor and needy, weak and helpless, there is a fulness in Christ which can never be exhausted. (3.) Let those who have no Bethels to remember, no past experi- ence to refer to, be encouraged to come to Christ as they are, as perishing, ruined and undone. The way is still open, and you may find mercy. VOL. II. — 6 ( -t^ ) CHRIST'S NATIVITY. And there were in the same country shepherds abiding in the field keeping watch over their flock by night. And lo, the angel of the Lord came upon them, and the glory of the Lord shone around about them; and they were sore afraid. And (he angel said unto them, Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day, in the cUy of Da- vid, a Saviour, which is Christ the Lord. — Luke ii. 8 — 11. In the circumstances attending the birth of Christ, we see much of the hand of God. The decree of Caesar Augustus, which directed the Virgin mother to Bethlehem, is employed for the accomplishment of ancient prophecy: ver. 1 — 3; Mic. v. 2. The low and humble state in which the Saviour was born, ver. 7, serves as a speci- men of the treatment he should meet with from the world in general, while the ministry of attendant angels indicated the honour which God would put upon him, notwithstanding. John i. 10, 11. Let us notice some of the particulars of the history, before we enter on the immediate subject of the text — (1.) Observe the interest which the angels felt on the occasion. The minds of men were wholly occupied with the "taxing," and the decree of the emperor; but their thoughts are full of Christ. The rulers and principal inhabitants of Jerusalem overlooked what had happened at Bethlehem, as scarcely deserving of regard, while the humble shepherds in the field are visited by aa angel from heaven. (2.) Not only did an angel appear to them, but "the glory of the Lord shone round about them." Angels sometimes made their appearance in human form, as in the instance of Abraham and Lot; and then they excited no particular fear or dread. But on this occasion, so great and interesting, they appear in all their native dig- nity and glory, that it might be seen they brought a message imme- diately from God. (3.) The effect it had upon the shepherds: "they were sore afraid," but were afterwards cheered by the heavenly messenger. Mary Magdalene also was greatly alarmed at the appearance of the angel at the sepulchre; and as both these visions took place amidst the darkness of the night, it must have added a terrific grandeur to the scene. Yet in this awful manifestation of the divine glory there is a mixture of tender mercy; and the shepherds are filled with fear and hope, a presentiment of the feelings which the gospel should inspire. (4.) The object proclaimed is the "Saviour." When an angel turns preacher he does not speak of himself, nor draw the at- tention to that quarter, but to Christ, as the supreme object of regard. What an example to all, who engage in the sacred ministry! (5) The good news was common to "all people," and not to one nation only. The highest and best source of consolation is that which is common to all Christians, and consists in the common blessings of salvation ; and not that which distinguishes one people or one Christian from another. David^s principal desire, and also CHRIST S NATIVITV. 43 Paul's, is equally the desire of all that truly believe. Psal. xxvii. S; Phil. iii. 8. (6.) The good news, though common to all people, was more immediately addressed to the shepherds, who like many others were waiting for the Consolation of Israel. ^' To 7/ou is born a Saviour, which is Christ the Lord." The gospel also is as much addressed to individuals, as if they only were the objects of it. (7.) In this heavenly message particular attention is paid to time, place, and other circumstances, to show their agreement with ancient prophecy: ver. 11. Not an angel from heaven must be permitted to speak any thing contrary to what is written in the Scriptures of truth. Gal. i. 8. I. Consider the subject of the angelic message, and see what " good tidings " are contained in it. 1. The birih of Jesus Christ was itself good news. This was the great object of prophecy from the beginning of the world, and the hope of the church in all ages. Zion was bid to rejoice in it^ Zech. ix. 9 ; and the whole creation to be glad, Psal. xcvi. God was now " manifest in the flesh," even " Immanuel, God with us." " The Word was made flesh, and dwelt amongst us, the only-be- gotten of the Father, full of grace and truth." 2. The gracious design of his incarnation imported " good tidings '* to a guilty and ruined world. He came to do the will of God, to die as a ransom for us, to rise from the dead, to ascend into heaven, and make intercession for us. " The Son of God was manifested to destroy the works of the devil," to bring " glory to God in the highest, on earth peace, and good will to men." 3. The war/ of salvation, which was ejBfected by the coming of Christ, forms an essential part of the '< good tidings " brought to us by the angel. To us is born " a Saviour," which is Christ the Lord. Repentance and remission of sins are now preached among all nations; a free, full, and eternal salvation. These, in efiect, are the tidings announced by the celestial messenger. II. These tidings are matter of joy, " of great joy to all people." The term here employed is strong, and never used but on great occasions ; for the joy of harvest, or an important victory; but is fully applicable to the subject under consideration. 1. The coming of Christ was the joy oUhe old-testament churchy while they lived only in the hope of this great event. Isai. xxv. 9; John viii. 56. How much more when it is fully realized! 2. All the joy of believers, during the lifetime of our Saviour, centred entirely in him Mary and Elisabeth, Simeon and Anna, and all that looked for redemption in Jerusalem, rejoiced and triumphed in the incarnation, when they saw the mercy promised to the fathers, and the performance of the holy covenant. Christ was the joy of his immediate disciples and followers, and his presence the only happiness they knew on earth. 44 Christ's fitness for universal empire. 3. All the joy in the times of the apostles, had an immediate refer- ence to Christ and his salvation. Jerusalem, which had been the scene of his deepest abasement, was afterwards filled with peace, and joy, and gladness, and resounded with the triumphs of the ascend- ed Saviour. There vi^as great joy also in the city of Samaria, but it was through the doctrine of the cross. The apostles triumphed in every place, but it was because the savour of his name was spread abroad. " Whom having not seen," says Peter, " ye love : in whom, though now ye see him not, yet believing, ye rejoice with joy un- speakable and full of glory." 4. Christ and his salvation made all their troubles and sorrows light and momentary; yea, they counted not their lives dear for his sake. The history of the primitive church is a history of suf- ferings in the cause of Christ, and of joy and rejoicing in his holy name. This also is the way for us to bear up under all the sorrows of the present life. III. Inquire what is necessary to rendpr these good tidings a mat- ter of real joy to us. It is an undoubted fact, thj^t they do not produce joy in all. They did not then, and they do not now. Many think the tidings of the gospel not worth hearing. Many who hear, neglect them, or feel no interest in them. Some who seem to rejoice for a time become indifferent; and afterwards wither away. To become the subject of real joy, these tidings require to be be- lieved as true, and to be received with the utmost cordiality. Christ was "in the world, and the world knew him not; he came unto his own, and his own received him not." Those who did receive him were such as believed on his name, being born again. • In particular, it includes a deep conviction of our guilty, lost, and ruined state, which is pre-supposed by the gospel ; and which must be felt and realized, before it can convey to us tidings of great joy. Also a cordial reception of the gospel itself, as revealing the only way of salvation ; obeying it from the heart, and receiving the truth in love. CHRIST'S FITNESS FOR UNIVERSAL EMPIRE. And the government shall be upon his shoulder; and his name shall be called Won- derful, Counsellor, the mighty God, the everlasting Father, the Prince of Peace.— Isaiah ix. 6. This chapter contains many glorious promises of the comino- and kingdom of the Lord Messiah, and each of them is expressive of the blessed effects that would follow upon his appearance, and upon his accession to the throne of David. (1.) He is represented as rising like the sun upon a dark world: yer. 2; Luke i. 79. (2.) The church is greatly to increase under his reign, which is to be a season of joy and gladness: ver. 3. ^ Christ's fitness for universal empire. 45 (3.) His conquests should be great and wonderful, like that of Gideon over the ancient Midianites: ver. 4. (4.) Great peace and tranquillity should attend his reign, and instru- ments of war be committed to the flames: ver. 5. (5.) The reason of all this is taken from the extraordinary character of the Messiah, as possessing every human and divine perfection: ver. 6. (6.) The general description of his government is such that it far exceeds every other government upon earth, in the purity of its ad- ministration, and in the perpetuity of its existence: ver. 7. Three things may be observed in the words of the text — (1. ) The "government'' committed to Christ is government in the absolute form. The Father loveth the Son, and hath committed " all things '' into his hand, all power in heaven and in earth; he is head over all things for the church, and exalted as the Lord of all. — (2.) The govern- ment being "upon his shoulder," implies that there is a ponderous weight of care in government itself, whether domestic, civil, or reli- gious; much more in the superintendence of that empire over which Christ is the supreme and the only Lord. — (3.) The expression im- plies that the whole burden of government lies upon Christ alone, to the exclusion of every other. But few governors or rulers are willing to take the burden upon themselves; they are for leaving that to others. Christ, however, would not do this; we may therefore be assured that his government is well administered. L Inquire wherein consists the weight of Christ's government, that it requires to be laid " upon his shoulder." 1. It arises from its boundless extent. The charge of a family, especially of a numerous one, is a weighty concern. The charge of a congregation is still more so; hence an apostle speaks of the care of all the churches coming upon him daily, as involving a very high degree of responsibility. The government of a vast empire, where its subjects, its interests, and its enemies are diverse and numerous, is an important undertaking, and brings with it a load of care. But oh to think of the amazing, the incalculable interests of Christ's kingdom ! The whole church is under his care; he is the chief Shepherd and Bishop of souls. The whole world, the whole universe, is under his government and direction; the weight of all is upon his shoulder, and he manages the whole without trusting to another. 2. The number of his enemies, and their restless designs against him, add to the difficulty and importance of such a government. The kingdom of Christ has many enemies, both within and without, and they are ever seeking to overturn it. It is a great concern to have the charge of an earthly kingdom, so as to be able to counteract, and to frustrate the designs of all its enemies. But Christ's cause is opposed on every hand, and the hearts of men are fully set against it. It is attacked by the advocates of error, by the arms of persecution; it is betrayed by false brethren, and the gates of hell are trying to prevail against it. Wh^ Elijah thought himself left alone ata time of 4G general revolt, he fainted under his burden, and left his work in despair. But Christ has the government of all in his own hands, and he will neither fail nor be discouraged. Isai. xlii. 4. 3. The uncertainty of the life of his servants, gives additional weight to the concerns of his kingdom. Christ's best friends, who are most concerned for the success of his cause, live only a little while, as too many affecting instances show, in the death of eminent ministers and useful missionaries. "The fathers, where are they? and the prophets do they live for ever?" While they live they care for his cause and seek to promote it. When they die it seems almost as if things could not go on without them, and we are ready to exclaim as Elisha did on the ascension of his predecessor, "My father! my father! The chariots of Israel, and the horsemen thereof!" Yet it is well to remember that all the care and management of Christ's kingdom rests upon his shoulder, and that he alone is sufficient. 4. The various and continual wants of his subjects, is another im- portant consideration. In this view there is a great weight on many of his faithful servants, whose work it is to feed the church of God, and to give to every one their meat in due season. But the care of all lies upon Christ: and oh how large the family for which he has to provide, and how boundless the wants which he has to supply! 5. The danger there is of some of his professed yrzewc^^ and follow- ers forsaking him, and abandoning the cause which they formerly espoused, being carried away by error or temptation. It is affecting to see those of whom we hoped better things turning aside, and fol- lowing the Lord no more; and too frequently our admonitions and entreaties in such cases are unavailing. But while the government is on his shoulder all is safe, let the unfaithfulness of men be what it may. II. The eminent qualifications which Christ possesses for the manage- ment of his vast empire. These are such as become the government which he assumes: the whole weight is laid on him, and he is well able to bear it. In the management of earthly kingdoms it is desirable that rulers should be eminently qualified; that they should excel in wisdom and discern- ment, possess a capacity for prompt and vigorous management; espe- cially that they be just, ruling in the fear of God. 2 Sam. xxiii. 3. But every requisite qualification is possessed by Christ in a super-eminent degree. 1. Observe the singularity of his character: " his name shall be called Wonderful." There was something wonderful in the per- son of Saul, the first king of Israel; he was of surprising stature, being head and shoulders higher than all the people, the emblem of superior dignity. The extremes which meet in the person of Christ are also wonderful, his dignity and abasement; " a child born, and yet the mighty God;" he came into the world poor and destitute, yet occupies the seat of universal empire; he is the "Lion of the tribe of Judah," and the " Lamb in the midst of the throne;" of the seed of Abraham according to the flesh, and yet ov^er all, God l^ssed for ever. Christ's fitness for universal empire. 47 Such singular and pre-eminent attributes are the signal of a most ex- alted destiny, as well as the preparatives for a station at the head of the universe. 2. The depth of his wisdom as the " Counsellor," is another quali- fication for sustaining the weight that is laid upon his shoulder. Christ knows all the cases of his subjects, all the designs of his enemies, and is able to provide for every exigency. He is of quick understand- ing"-in the fear of the Lord, and knows how to " speak a word to him that is weary.'' He can comfort the afflicted, succour the tempted, and " say to them that are of a fearful heart, Be strong." He can bid defiance to all his foes, can turn their counsel into foolishness, or con- vert them into friends. 3. He is not only wonderful in counsel, but mighty in working, for he is "the mighty God." The affairs of his kingdom, require that he should be omnipresent, nor less that he should be omnipotent. No power short of that which is almighty would be able to subdue the hearts of men, and to " bring every thought into obedience to Christ;" hence in his conquests, in the conversion of sinners to himself, he is styled " Most Mighty." Psal. xlv. 3; ex. 3. No power short of this would be sufficient: this also is the comfort of his servants, and that alone which ensures their success. Acts xi. 21; 2 Cor. x. 4. 4. His tender mercy is equal to his majesty and might, for he is " the everlasting Father." It is the glory of a prince to be the father of his people: some are so for a time, and are then removed hj death: but Christ is the "everlasting" Father. Moses, while king in Jeshurun, was as a nursing father to Israel; but he had such a weight of care upon him that he was ready to faint under the burden. Num. xi. 11, 12. But Jesus has already " borne our griefs and car- ried our sorrows," as well as borne our sins in his own body on the tree; and he continues to be "touched with the feeling of our infirmi- ties." " He is able to save to the uttermost, seeing he ever liveth to make intercession for us:" and though the fathers and the prophets, and the friends of Jesus die, yet ^'the Lord liveth, and blessed be my Rock." 5. Another eminent qualification is, the pacific character of this ruler as " the Prince of Peace." Earthly kings and princes often disturb the peace of the world for the gratification of their ambition, and the love of conquest: but Christ seeks the prosperity and the hap- piness of all his subjects. Having made peace by the blood of his cross, his is become a kingdom of "righteousness, of peace, and of joy in the Holy Ghost." The extension of his government will be the diffusion of peace over all the earth, and the " nations shall learn war no more." (1.) This subject speaks joy to all the friends of true religion. If the government be upon Christ's shoulder, his cause must finally pre- vail. 1 Cor. XV. 25. (2.) It speaks terror to all his enemies. You must submit, or be overcome. Psal. ii. 12. 48 PRAISE KOR PARDONING MERCV. (3.) Let it lead to the inquiry, whose we are, and whom we serve; Rom. vi. 16. PRAISE FOR PARDONING MERCY. O Lord, open thou my lips; and my mouth shall show forth thy praise. — Psalbi 11. 15. The force and beauty of many passages of Scripture arise fronri the occasion on which they were delivered. Such language as that before us, if viewed out of its connexion, would appear to convey the idea only of a desire to enjoy freedom in prayer and praise. But con- sidered as a part of this penitential psalm, it implies much more, and requires additional force and interest. It implies that sin had shut the mouth of the penitent, and he knew not how to open it; but if God would pardon his iniquity, that would open it, and then his lips should ever be employed in praise. I. Inquire in what respects sin may be said to shut the mouth. In general it produces a sense of guilt and shame, of fear and dread ; and this closes up the lips. Light or common troubles may make men noisy in their griefs and lamentations, but those which pierce the soul are like the deep waters that give no sound. " I am so troubled,'^ said the Psalmist, " that I cannot speak:" Ixxvii. 4. Job, in the depth of his affliction, kept silence several days; and our blessed Lord, in the season of his greatest trouble, spoke but little. Job ii. 13; John xiv. 30. But if outward troubles have this eflfect, much more those which are spiritual. More particularly — 1. Sin shuts the mouth in our private approaches to God, and is a bar to all freedom. When overwhelmed with guilt and shame, the psalmist calls it "roaring" and '« groaning," rather than prayer, there being none of that sacred and satisfying intercourse with heaven which the believer seeks. Psal. xxxviii. 8, 9. It is generally thus, under our Jirst convictions of sin, and alarms of conscience; and .it is so afterwards, when we have a sense of fresh contracted guilt. To be enlarged in prayer is to " open the mouth wide," that the Lord may " fill it;" but it is not so, when the soul is bowed down under a load of guilt. Psal. Ixxxi. 10; cxliii. 7. We are then "shut up, and cannot come forth." Psal. Ixxxviii. 8. 2. A sense of guilt will prevent our speaking for God, as 'well as our communion with him. David had been accustomed to speak much on God's behalf, and to "open his dark sayings upon the harp;" but during his fall his lips were closed in silence. Conscious of his own misdeeds, he was unable to reprove the ungodly as he had used to do, and was constrained to keep silence before them. Psal. xxxviii. 13, 14. Shimei might now curse, and the penitent would have no- thing to answer. Prov. xxv. 26. Thus also it is with us when we have sinned against the Lord: our mouth is shut, lest reproofs and admonitions should be retorted upon us: "Physician, heal thyself." Rom. ii. 22, 23. There is no recommending religion to others that will avail, unless we ourselves give an exemplification of it in our < PRAISE FOR PARDONING MERCY. 49 own deportment. But if David be restored, ^*then/' says he, "will I teach transgressors thy ways, and sinners shall be converted unto thee:" ver. 13. II. Observe how it is that forgiveness opens the mouth in prayer and praise. It is a matter of fact that it does so, whether we refer to our first experience of forgiving mercy or afterwards. Even the hope of for- giveness opens the mouth in prayer, as is evident from the whole of this penitential psalm. The language of the publican in the parable, and of the thief on the cross, is also to the same effect. But while the hope of mercy opens the mouth in prayer, a sense of divine forgiveness will fill the lips with praise; and this is what Da- vid wanted. 1. Forgiveness furnishes matter for praise ^x\^ thankfulness. It puts a new song into our mouth, even of salvation to our God. On this subject it is almost impossible to be silent. " Come, and I will tell you what the Lord hath done for my soul," is the language of the pardoned sinner. Of the woman that wept at the feet of Jesus it is said, "She loved much because much had been forgiven her:" and great love will open both the heart and the mouth for God. 2. Forgiveness enlarges the soul, and fits it for the work of praise. " Son, be of good cheer, thy sins be forgiven thee," Matt. ix. 2; and this it was that afterwards filled the lips of David with unutterable praise, Psalm xxxii. 1, 2. To be forgiven is to be in a state of peace and reconciliation with God; and in this state, joy and rejoicing are perfectly becoming. We can then bear up under the ills of life, and rejoice even in tribulation. With- out this, cheerfulness is folly and madness, a presumption for which there is no name. Without forgiveness, death and judgment are awful, eternity tremendous: but if accepted with God, all these are divested of their terrors. III. The grateful return which a pardoned sinner should be con- cerned to make: when his mouth is opened, let him "show forth God's praise." Many are desirous of pardoning mercy in order to escape punish- ment; but the object of a genuine penitent is, that he may glorify the Lord. Simon Magus prayed to be forgiven, but his " heart was not right in the sight of God." David also prayed to be forgiven, but it was that lie might praise the Lord. The penitent and pardoned sinners of Jerusalem were continually " in the temple, praising God, and having fa^vour with all the people." Acts ii. 47. Such will be concerned to speak well of his holy name, and to encourage others tcf put their trust in him. Psalm cxvi. 1. Praise is the least return that we can make for so great a blessing. When deeply afflicted with a sense of guilt and unworthiness, we have thought, what would we give to be delivered vol: II. — -7 50 NATURE AND NECESSITY OF DIVINE GUIDANCE. from the curse, and to be accepted of the Lord ! Yet he asks not for burnt-offerings, nor sin-offerings, nor any other painful or expensive sacrifice. He only demands the homage of our hearts, and the sacrifice of our lips. Hos. xiv. 2; 1 Pet. ii. 5. 2. Praise for pardoning mercy is due to God only. David shed many tears, but he makes no mention of them; he was indebted to grace only for his forgiveness, and to God alone he gives the glory. Thus Paul, and all that have believed to the saving of the soul. Ephes. i. 7; 1 Tim. i. 15. 3. More praise is due for pardoning mercy than for all the blessings of this life, because it is greater than all, and comprehensive of all the rest. Rom. viii. 32. Appeal to the conscience of an awakened sinner, to a sinner in the arms of death, in what manner he forms the estimate, or whether he can entertain an idea of the least comparison. What are riches, thrones, or empires, in the view of eternal life ! " Oh Lord, open thou my lips; and my mouth shall show forth thy praise." NATURE AND NECESSITY OF DIVINE GUIDANCE. Thou shall guide me with thy counsel, and afterward receive me to glory. — FsALM Ixxiii. 24. If a traveller had lost his way, and some kind friend had found him amidst dangers, and set him right; he would be anxious for his assistance and direction, during the remainder of his journey. The writer of this psalm had sadly erred, and gone out of his way. The counsel of God had been the means of bringing him back, and setting him right: he therefore now resolves to give himself up to it all the future part of his life, in the fullest confidence that it would lead him right, and land him safe at last. There is a great fulness in the expressions used by the psalmist. They are like another passage of the same writer: "The Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly." The text contains all that we can possibly desire — a heaven in reserve, and a guide to the possession of it. I. Consider the necessity of divine guidance. The term is figurative, yet sufficiently clear and impressive. We can easily conceive of a pilgrim travelling to a strange land, through unknown paths, and often perplexed about the way; of God conde- scending to perform the part of a guide, "leading the blind by a way that they knew not, and in paths that they had not knawn." There are in particular four things that make this guidance neces- sary. • 1. Our natural ignorance of spiritual things, and of the path that leads to eternal life. No one ever found the way to heaven of his own accord. The heathen world, even the wisest of them, NATURE AND NECESSITY OP DIVINE GUIDANCE. 51 were like the men about Lot's house, after the angel had smitten them with blindness. They knew they had sinned, and were the subjects of an accusing conscience; but did not know how sin could be forgiven, how they might obtain the divine favour, nor how to please God by any of their services. They laboured to do all by ceremonies which were abominable; they lived in darkness, and in darkness they died. They knew not whence they came, nor whither they were going. Such also would be our state, but for the coun- sel that God has given us. Yet there are skeptics and unbelievers who would persuade us to forsake our guide, to trust to the light of nature, and lean to our own understanding. But compare the wisest of these men with the weakest believer, who has committed his soul into the hands of Christ in a dying hour. John xiv. 4; 2 Tim. i. 12. 2. The many by-paths which present themselves to our view, and the multitudes wlfo walk in them, render the presence of a guide necessary. The generality of mankind are walking according to the course of this world, in the old beaten road of their ancestors, "fulfilling the desires of the flesh and of the mind;" and these have their allurements to draw us aside from the narrow way which lead- eth unto life. There is greater danger still from the many ways which profess to lead to heaven, but which in reality do not. Multitudes are going in the way of self-righteousness, depending on their own works for acceptance with God. There is scarcely any evil, or any error, in which some who appeared to be good men have not walked; and the danger from their example is extreme. Every system that tends to depreciate the Saviour, that lessens in any degree the importance of his mediation, or that would substitute speculative notions of any kind in the place of practical and experimental piety, is a departure from the true way of salvation, and leads to endless perdition. 3. The propensity there is in us to turn aside, is another conside- ration that renders a guide necessary. The flesh wants to find an easier path than that which is marked out: the way of truth and of holiness is uncongenial, full of difiiculty and self-denial. The candidate would wish, if possible, to reconcile Christ and the world, Christ and Belial; would spare a little sin, because it is a little one; and would like to divide the honour of salvation between Christ and himself. It is from hence that such multitudes are deceived with a form of godliness, and are ever deviating from the narrow way which leadeth unto life. Oh Lord, "thou shalt guide me with thy counsel! " 4. The importance of being found in the right way, and holding out to the end, bespeak the necessity of divine direction and support. If once we get wrong, the farther we go the farther we are off'. All we do is nothing, and worse than nothing. In other devi- ations the consequenc% may not be very serious; here it is absolutely fatal. If we forsake our guide, we fall, and may never rise any more. 52 NATURE AND NECESSITY OP DIVINE GUIDANCE. II. The medium by which this guidance is effected: "with thy counsel.'' Men of every description have felt the need of counsel, on various occasions, in civil and political affairs^, David had Ahithophel for his counsellor. Rehobo^m had his old men and his young men about him, as his principal advisers. Men have also felt their need of divine counsel in reference to their spiritual and eternal interests. ~ Hence the heathen consulted their oracles, though but lying vanities. In opposition to all these, and to all the wisdom of this world, God undertakes to be the guide of all those who put their trust in him. The Lord has guided many of his servants in an extraordinary way, before his written word was given; by direct communications from heaven, through the ministry of angels, or b}^ dreams and vi- sions. He now guides his people by ordinary means, by his provi- dence, or by his written word. These are the "pillar and cloud" to Israel, while passing through the wilderness. 1. Observe how the Lord guides us by his word, or "counsel." Under this guidance we see our way, and the path is plainly marked out before us. Do I want to know what I must do to be saved ? I am told : " Believe in the Lord Jesus Christ, and thou shalt be saved." Am I tempted to doubt of the truth of God's word, amidst the fluctuations of human opinion? Hear what the Lord hath said, and let that suffice. Do I entertain hard thoughts of his dealings with me? Let me repair to tj?e sanctuary, and there I shall see reason to loathe myself before him. Am I in danger of turning aside to some evil way? What says the counsel of God? How is it written? Thus it was that our Lord repelled the adversa- ry. Matt. iv. Consult the word of God as you would a map of the road, or a chart on a dangerous voyage. In all questions of truth and error, keep to this: What saith the Scriptures? In all questions of right and wrong do the same. Never attempt to be wise above what is written; but let him guide you with "his coun- sel." ' 2. Observe how the Lord guides us by his providence, which is another part of his " counsel." Here we do not always ste our way. A wise and inscrutable providence becomes our guide in many cases where we have no plain directions in Scripture, ac- cording to that promise, "I will guide thee with mine eye." Psalm xxxii. 8. In general our own eye is made to be our guide, but there are many cases in which we cannot see our way before us; but God's eye can penetrate the thickest maze, and explore the most intricate path. Providence often gives a direction to things, equal to that of good counsel. Hence it is that one is guided by a series of events to attend upon the ministry of the gospel, or is brought into some religious family; another is led out of stme great and inexpli- cable difficulties; another falls into certain troubles which threaten to overwhelm him, but they prove blessings in the end, like the going NATURE AND NECESSITY OF DIVINE GUIDANCE. 53 down of Joseph and his brethren into Egypt — and all this is of Him, who is "wonderful in counsel, and mighty in working." III. The happy issue of surrendering ourselves up to this guidance : " thou shalt afterwards receive me to glory." If you follow the counsel of the foolish, that will lead you to dis- grace and misery. If you follow the counsel of the world, that may lead to the acquisition of a little wealth, or it may not; but that is all. If in religious matters you are guided by mere human speculation, it will lead you into a maze of uncertainty. But God's counsel and guidance will lead us to "glory." There is no finding this way but by following his direction, and think what this hope is in a dying hour ! , Thou shalt " receive me to glory." This stands opposed to the end of the wicked, who are plunged into endless perdition, and reserved in " chains of darkness unto the judgment of that great day." 1. We may infer from hence, that old-testament saints not only believed in a future state of happiness or misery, but that it would immediately take place after death. A moment brought the destruc- tion of the wicked, and ushered the righteous into a state of bliss. On their departure out of this world, they called upon God to receive their spirit. Psal. xxxi. 5. 2. The heavenly state is called "glory," as being an assemblage of all that is great and good. The term is descriptive of the state of a conqueror; and such is the state of every true believer. " To him that overcometh," saith Christ, "will I grant to sit upon my throne." They are made " kings and priests unto God and the Father, and shall reign for ever and ever." Glory is a rest from our pilgrimage, a home when we quit this earthly house of our tabernacle, a feast after the labours of life are ended. The great Shepherd that dwelleth in the midst of his flock " shall feed them, and lead them to living fountains of water. '^ It is a glory that will eclipse all former glory, and for ever anni- hilate all former misery : " sorrow and sighing shall flee away." All other glory is shadowy and vain : this is real and substantial, " a far more exceeding and eternal weight of glory." 3. Those who have followed God's counsel shall be received into it with an abundant entrance, and on their arrival shall be welcomed by all the inhabitants of heaven. 54 HEZEKIAH'S PASSOVER. Then the priests the Levites arose and blessed the people : and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven. — 2 Chronicles xxx. 27. In this chapter we have a pleasing account of the revival of religion under the reign of Hezekiah, son of the wicked and idolatrous Ahaz, in whose time the house of God was shut up, and the very doors of the temple were suffered to fall into decay : chap. xxix. 3 — 7. We may here remark the following particulars — (1.) It was to the honour of Hezekiah that immediately on his accession, "in the first year and in the first month after his reign,'' he opened the house of the Lord and repaired it, even before the coronation ceremony was over ; making the divine glory his first ob- ject, and the honour which belonged to himself subordinate : xxix. 3. (2.) He next assembled the Levites, and delivered to them a fatherly address : ver. 4 — 11. This was attended with a salutary effect: in eight days the Levites were consecrated, and they cleansed the sanctuary: ver. 17. (3.) Hezekiah then proceeded to offer a sin-offering, or an atone- ment for the nation, which had so long and so awfully departed from the Lord, and cast contempt upon his ordinances: ver. 21. (4.) In this atonement he kindly included the remnant of the ten tribes, though they had rejected the house of David his father. This was a sweet instance of forgiveness : ver. 24. (5.) Having offered a sacrifice of atonement, he presents a thank- offering, as an expression of gratitude and praise to God ; and this free-will offering was very abundant: ver. 31 — 35. (6.) Honourable mention is made of the Levites, who were more ready to this good work than the priests, few of whom had prepared themselves for the service : ver. 34. After Hezekiah had presented a sacrifice of atonement, accom- panied with thank-offerings, he resolved on keeping the Passover ; on which a few additional remarks may be offered — (1.) We see that all Israel were invited to the Passover, not ex- cepting the ten tribes: xxx. 5 — 10. (2.) By some the invitation is treated with contempt, as is the invitation to a greater passover ; yet some humble themselves and come : ver. 10 — 12 ; Matt. xxii. 4, 5. (3.) In Judah there was a great unanimity and oneness of heart : ver. 12. (4.) Hezekiah intercedes for those who had committed an error in seeking the Lord, and not keeping the ordinances as they had been delivered unto them : ver. 17 — 20. (5.) Honourable mention is again made of the Levites, and of their zeal for the Lord : ver. 22. HEZEKIAH's PASSOVER. 55 (6.) So cordial were they in this sacred festival, that they pro- longed it seven days beyond the usual time: ver. 23. The whole of this pleasing history is concluded in the words of the text. " Then the priests the Levites arose and blessed the peo- ple : and their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven." It is to be hoped that many of us are in the habit of praying to the Lord, for this is the character of every one that is godly. Let us beware, however, that we do not rest in a form, or feel satisfied with the deed done ; but let our great concern be, that our prayer may come up " with acceptance to his holy dwelling-place, even unto heaven.'' I. Notice a few things respecting the prayer alluded to in the text, by which we may account for its coming up with acceptance before God. It is not a little interesting to examine into this matter, inasmuch as it may teach us what is necessary to acceptable prayer. 1. It was preceded hy sacrifice. It was not till the atone- ment was made, not till the paschal lamb was slain, that God ac- cepted the prayer of the congregation of Israel. Surely this may teach us that all our prayers must be ofiered up in faith, or in the name of Jesus, " our passover who is sacrificed for us." The prayer of sinners could not be heard but for his sake ; and any sacri- fice that is not presented in his name, is " an abomination to the Lord." This is one reason w^hy the prayer of the wicked is so offensive in his sight; why the prayers of the pharisees, and the offerings of Cain could not be accepted. They all overlook the ne- cessity of a Mediator, and of an atoning sacrifice, and are founded in the awful presumption of personal worthiness. While, on the con- trary, it is the intercession of Christ alone that gives acceptance to our prayers, and that only on behalf of those " who come unto God by him." John xiv. 6 ; Heb. vii. 25. 2. The prayer was preceded by the confession of sin : ver. 22. There can be no acceptable prayer while sin is unlamented and unconfessed. Psal. xxxii. 4, 5; 1 John i. .9. If sin he regarded, though it be only in the heart, the Lord will not hear us. Psal. Ixvi. 18. This will apply to us, both as a congregation, and as individuals. If any evil be cherished or connived at, all our prayers will be offered in vain. But when an open confession is made with- out reserve, as in the instance before us, we may hope that even our prayers will come up " to his holy dwelling-place, even unto hea- ven." 3. It was also preceded by reformation. It is not enough to confess iniquity, if we do not forsake it. The people of Israel forsook their former sins and idolatries, and that with all their hearts. Let us then inquire how it is with us, and whether there 66 HEZEKIAh's PASSOVER. can be any thing to prevent the acceptance of our prayers. Has the w^orld its proper place with us ? Do we " mortify the deeds of the body," and " deny all ungodliness and worldly lusts ?" Do we live in peace and love one with another ; or are there jealousies and an- tipathies still remaining in our hearts? Do we live in the neglect of sacred ordinances, or do we love them ? Is there no self-seeking motive in what we do, or do we serve the Lord with a perfect heart and a willing mind? Do we draw near to God in private, or are we living '* without God in the world?" 4. Their prayer was accompanied with a good degree of brotherly love : they were " of one heart.'' The priests the Levites " blessed the people," or implored the divine favour on their behalf. This included the forgetting of all former antipathies between Judah and Israel, and the forgiveness of all personal injuries or offences, and a covering all with the mantle of love. If we be selfish, and care not for others ; or implacable in our resentments towards those who have offended us, even though they have indicated some contrition ; the Lord will not hear us. This we have expressly from the mouth of our Saviour. Mark xi. 25, 26. Acceptable prayer also includes great oneness of heart in the exercise; and where this prevails it affords much hope of success. Matt, xviii. 19. The Lord loves to honour social prayer, for the encouragement of brotherly love and unity, and to put honour upon a disinterested spirit. II. Observe the manner in which the acceptance of this prayer is expressed : " Their voice was heard, and their prayer came up to his holy dwelling-place, even unto heaven." The terms are figurative, but highly expressive. God " hears " all prayer, so as to know what is presented at his footstool ; but the text means his so hearing as to regard it, and delight in it. It also de- notes God's hearing so as to answer prayer, and to grant what is requested at his hands. And when it is said that their prayer '' came up " to his holy dwelling-place, the allusion is to the ascending up of the incense from off the altar, which was so grateful in the sight of God. Psal. cxli. 2; Rev. viii. 3, 4. We may here remark, 1. It is truly wonderful that God should condescend to hear and regard the prayers of sinful men. Some indeed have ima- gined it to be almost incredible, that the Supreme Being should con- cern himself with us and our affairs ; and hence have said, like those of old, " What profit is there if we should pray unto him ?" And even some who affect the exclusive appellation of " rational Chris- tians," have been known to call in question the propriety of this essential part of true devotion. Others of an opposite character have been so oppressed and overwhelmed with a sense of sin and unworthiness, that they have SALVATION BY GHACE ALONE. 57 feared it would be presumption in them to think that God would hear their prayers and attend to the voice of their weeping. Even good men in a desponding state of mind, have been apt to think that all their prayers are offered in vain. Psal. xlii.j Ixvii. Too many of our prayers are also offered in unbelief, without the expectation of being heard. 2. Yet it is a delightful truth, that God does really hear prater. We have abundant proof of this in the history of the church in all ages, and we are not without sufficient evidence in our own times. The passage therefore which we have been considering, affords great encouragement to prayer, especially to united and solemn prayer and supplication by the whole church, and also to individual believers. SALVATION BY GRACE ALONE. By the grace of God I am what I am. — 1 Corinthians xv. 10. If any one had reason to boast, it was surely the apostle PauL Few men had made such proficiency in human learning, or were indulged with such tokens of the divine favour. But few, if any of the apostles, had laboured so abundantly, or with so much success. Yet he is willing to become nothing, that Christ may be all. He remembers what he once was, and is confounded ; he considers what he now is, and is thankful : ver. 9, 10. Two questions arise out of this subject: — ^What was Paul — and whence does it appear that he was indebted to the grace of God for his present state and condition ? 1. Inquire what was Paul, or what his real state and condition ? He himself does not say what he was, but leaves it implied, while he ascribes it all to the grace of God. Some exception, however, must be taken, seeing there were several things in the life and character of Paul which do not admit of this unlimited ascription. For example — He was a sinner, being "by nature a child of wrath, even as others.'* He had also been a violent persecutor, "breathing out threatenings and slaughters against the church of God:" but all this arose from another cause, opposite to that mentioned in the text. He was also a creature of God: but though this is ascribable to the power and wisdom and goodness of God, yet, strictly speaking, not to his grace. Grace is free undeserved favour, and always supposes the previous existence and utter unworthiness of its object. Paul was once a Pharisee, highly zealous for the law, excelling in the Jew's religion: and as "concerning the law" itself, he accounted himself " blameless." Phil. iii. 6. This, however, was not attributable to the grace of God, but to his educational prejudices. He was likewise a scholar, possessed of eminent attainments; was "brought up at the feet of Gamaliel," and became one of the."dis~ VOL. IL — 8 58 SALVATION BY GRACE ALONE. puters of this world." But though his great proficiency in oratory and in literature might be owing to creative wisdom, and providential goodness, it could not with propriety be ascribed to " that grace which bringeth salvation." That which is ascribed to grace must be confined to the character which he sustained, from the time of his becoming a subject of grace. In other words, it respects his being a Christian, a Minister, and an Apostle of Christ. In applying the subject to ourselves, for our individual instruction and benefit, it will be necessary to inquire what we are, if we be con- verted, in contradistinction from what we once were, and should still have been but for the grace of God. 1. We were ignorant of '^ the only true God,^' and of ^^ Jesus Christ whom he hath sent." Notwithstanding the means of instruc- tion and of religious improvement which we enjoyed, we knew no- thing as we ought to know, nor did we like to retain God in our knowledge. But now, if we have been truly converted to God, we have seen him, and do know him. " He hath given us an under- standing, that we might know him that is true-, and we are in him that is true, even in his Son Jesus Christ." I John v. 20. We " were once blind, but now we see; were once darkness, but are now made light in the Lord." We may not be able to boast of human learning like Paul, nor be possessed of so much spiritual knowledge as he was: but if we know enough of Christ to make us love him, and to humble ourselves in the dust before him, we may hope that we have been made "partakers of the grace of God in truth." 2. We were enemies to God by wicked works, even enmity itself. Rom. viii. 7. Such was Paul, and such were we. God was not in all our thoughts, nor did we desire the knowledge of his ways. We were full of activity, but dead to God, and dead in sin. We love pleasure, but were averse to the joys of the gospel; delighted in society, but not in fellowship with God, and with his people. But it is not so now; if we are Christians, "old things have passed away, and all things are become new." Of the Saviour we can now say, " Thy name is as ointment poured forth. — One thing have I desired of the Lord, and that will I seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord and inquire in his temple." 3. We were in the broad road that leadeth to destruction, each in his own way, some in this course and some in that, but all walking " according to the course of this world." Now, if we have em- braced the gospel, we are in the " narrow path that leadeth unto life," We " are no more strangers and foreigners, but fellow citizens with the saints, and of the household of God." We were " once afar ofi", but are now made nigh;" " heirs of God, and joint heirs with Christ Jesus." We live *' in hope of eternal life, which God, that cannot lie, promised before the world began." In the present life we are subject in- deed to the common lot of all men, and " it doth not yet appear what SALVATION BY GRACE ALONE. 5^ we shall be:" but God hath already forgiven us all trespasses, and justi- tified us freely by his grace : and ^' we know that when Christ, who is our life, shall appear, we shall be like him, for w^e shall see him as he is." Besides this, Paul was a Minister, and an Jiposlle of Christ: and what he was in this respect will apply to us in different degrees. Not that we are apostles, nor all pastors and teachers; but God hath given us gifts severally as he will, and what we are in this respect we are by the grace of God. Paul accounted it great grace that he was put into the ministry, to " preach among the gentiles the unsearchable riches of Christ." Ephes. iii. 8; 2 Tim. i. 12. More particularly, there were several things in Paul's character and conduct which we must briefly notice: (1.) His ^ui^Xd^v diligence, for he laboured more abundantly than all the apostles. Yet he was not disposed to ascribe this to himself; but by " the grace of God," says he, " I am what I am." If we possess any measure of the same spirit, let us not boast, but ascribe it also to the same distinguishing grace and mercy. Besides, what are all our labours, compared with his ! (2.) His perseverance in the work, notwithstanding the persecutions and the difficulties he had to meet with. When stoned, and taken up for dead, he went on with his work, as soon as he revived, as if nothing had happened to him. 2 Cor. xi. 23 — 28. Most men would have ascribed all this to natural fortitude and courage, but Paul ascribes it to quite another cause, as we see in the text before us. (3.) Paul was eminently successful in his work, as well as diligent and laborious. His preaching in every place was made the "power of God unto salvation," and a savour of the name of Christ was spread abroad. 2 Cor. ii. 14. In our little success we are apt to be elated, but let us remember him who, while employed in subduing thousands to the obedience of Christ, felt that he himself was nothing, and that Christ was "all in all." 1 Cor. iii. 5 — 7. II. Inquire whence it appears that "by the grace of God," Paul was what he was, both as a Christian and as an apostle of the Lord Jesus. 1. He would never have become a Christian of his own accord merely, but would have gone on from bad to worse, until his end had been destruction. Nor did any one ever become such, merely of his own will. It is " by the grace of God," and by that alone in the strictest sense. Not that we need the Holy Spirit only, to aid our endeavours to repent and believe the gospel, or that his assistance is rendered effectual by the efforts of our own will; but repentance and faith are so entirely the product of divine grace, that they have no existence whatever without it. Those who believe on the name of Jesus, are born, " not of blood, nor of the will of the flesh, nor of the will of man, but of God." John i. 12, 13. The account which Paul gives of his own conversion, including that of all others, shows that 60 SALVATION BY GRACE ALONE. while he acted with the most entire freedom in choosing Christ, and in serving him through life, he was wholly indebted to the grace of God for such an inclination. Ephes. ii. 1 — 8; Phil. ii. 13: 2 Tim. i. 9. This account of the matter agrees with general expeinence, and is attested by innumerable facts. The means of our conversion to Christ may have been various. Some have been first awakened by parental instruction and admonition, some by hearing the word, some by soli- tary reflection, some by the conversion of others, some by spiritual conversation, and others by afflictive providences. But whatever have been the means, the cause is one and the same: all is attributable to the grace of God, and to that only. 2. Paul would never have continued a Christian of his own ac- cord, or if left entirely to himself Notwithstanding the connexion between regeneration and a perseverance to eternal life, it is not because a departure or final apostacy from the faith is in itself im- possible; for we should all apostatize, were it not for the grace of God. The spiritual principle implanted in us is not necessarily in- corruptible, but is rendered so by the continual communications of grace; just as the soul is rendered immortal by the constant uphold- ing power of God, who " only hath immortality " and eternal life. This also corresponds with experience and with fact. The means by which we have been enabled to persevere are various, such as the motives of hope and fear suggested in the Scriptures, private prayer, public ordinances. Christian fellowship, and reclaiming visitations; but the cause is one, the grace of God, and that alone. But for this, our propensity to depart from God would, in a thousand instances, have drawn us back to perdition. He it is that keeps us from fall- ing, and shall at last "present us faultless before the presence of his glory with exceeding joy." Jude 24. Consider also how many set out in the ways of God at the time we did, or at an earlier or later period, who have since turned back, and walked no more with us. Oh what reason to weep over them; and at the same time to say with the apostle, "by the grace of God I am what I am !" 3. All our diligence and success in the work of the Lord, what- ever it may be, is owing to the same cause. It is the grace of God that has led us into "the truth as it is in Jesus," and tbat has kept us in the truth, amidst the aboundings of error, and the jarring opinions of speculative men. If our labours have been effectual to the salvation of souls, or to the edifying of the body of Christ, it is not to us that the praise is due. If sinners are converted by our means, it is not we that convert them, but God. We are only as the rod in the hand of the prophet, by which the rock was smitten; 'f the excellency of the power is of God, and not of us.'' 2 Cor. iv. 7; x. 4. IMPROVEMENT. (1.) Such being God's system, we must all be saved in this way, jif ever we be saved. The foundation of the sacred edifice was laid Israel's journey through the wilderness. 61 in grace, and the topstone must be brought forth with shoutings, "grace, grace unto it." This will be the song of heaven, and no one can sing it who is not taught to ascribe the whole of his salvation to grace alone. (2.) Let us be careful to learn the doctrine of grace as Paul did, and to entertain his views upon the subject. His doctrine did not tend to licentiousness, did not soothe or flatter the minds of men, or inflate them with an idea of their own sufiiciency. On the contrary, its tendency was to humble and abase, and to prostrate the sinner in the dust before God. (3.) His doctrine of grace did not render him inactive, does not relax our obligations to obedience, or furnish any excuse for neglect of duty. It was taught in connexion with the use of means, it was exemplified by the most seraphic zeal in the cause of God, and the most incessant labours to promote the best interests of men. ISRAEL'S JOURNEY THROUGH THE WILDERNESS. O God, when thou wentest forth before thy people, when thou didst march through the wilderness ; the earth shook, the heavens also dropped at the presence of God : even Sinai itself was moved at the presence of God, the God of Israel. — Psalm Ixviii. 7, 8. The psalmist having noticed some of the wonderful works of God for his people, takes occasion to go farther back into the history of Israel, and to sing of his former loving-kindnesses. Fresh mercies are well adapted to remind us of former ones, which should not be forgotten. The God of Israel is here represented under a military character, as going forth at the head of a numerous army. This army was Israel coming up out of Egypt, the host of God mustered for the battle. The description is very majestic, and worthy of the goings forth of a God, ver. 8. The march of the great conquerors of the earth, with their mighty armies, produce wonderful effects, and con- vulsions among the nations. But here "the earth shakes, the heavens also drop at the presence of God, and Sinai itself is moved." The text evidently refers to God's appearing on Mount Sinai, at the giving of the law, and his going with Israel through the wilder- ness. The account given by Moses, in Exodus xix. 9, 17, IS, is in full accordance with the text. In the same sublime manner it is described by the psalmist in another place, and also by one of the minor prophets. Psal. cxiv. ; Heb. iii. 3 — 7. I. Offer some general remarks upon the subject. 1. Though God is always glorious in himself, yet there are times especially when he manifests his glory, and when he may be said to " go forth," like a mighty monarch, rising from his seat, or like a conqueror going forth to battle. Hah, iii. 3. His goings forth 62 Israel's journey through the wilderness. were seen in the creation of the world, which displayed " his eternal power and godhead." When he went forth for the destruc- tion of the old world, his awful justice was displayed in bringing a flood upon the ungodly. His goings forth also were seen in the re- demption of Israel out of Egypt, when he brought them out "with a high hand, and an outstretched arm;" and in the same act both saved his people, and destroyed their enemies. In our redemption by the cross of Christ, there was an awful display of his justice, but of justice blended with the tenderest mercy, such as had never been seen in any of his former works. God will go forth more still in the last day, when his " fury shall be poured out like fire.'^ At the giving of the law Sinai was moved, and the mountain burned with fire ; but when the sentence of that law shall be executed upon the finally impenitent, the " earth shall be removed like a cottage, and it shall fall, and not rise again." Isai. xxiv. 19, 20. 2. When God went forth with Israel, it was in a way of mercy and goodness, as well as of awful majesty. We seldom hear of the goings forth of the great ones of the earth, unless it be to make conquests, and to fill the world with misery : but it is not so here. " The earth shook, and the heavens dropped ;" but it was at " the presence of God, the God of Israel," being unable to sustain the ap- proach of infinite Majesty. The power of God is exercised in a way of righteousness, and therefore is matter of joy, and not of terror, to the righteous. His goings forth are a terror only to the wicked. 3. God did not go forth merely to display his greatness, but to afford protection to Israel. " Thou wentest forth before thy people,''^ Here was no empty parade, or pomp, or show; but power exercised in a way of mercy. It was the conduct of the gentle shepherd, going before his flock, as their guardian and their guide. We may here observe how the Scriptures delight in blend- ing the most awful grandeur with infinite condescension, pity, and compassion; it is therefore no wonder that these attributes are so often united in the character of the great Redeemer. Isai. xl. 10, 11. God is represented in the text as a mighty conqueror, marching at the head of an army against his enemies; and at the game time as a shepherd, guarding his flock, and walking before them. Psal. Ixxvii. 16 — 20. 4. When God manifested his glory on behalf of his people, it was at a time when they most needed his protection and support. " Thou didst march through the wiiderness.'^ Moses feared to enter on this expedition, unless Hobab would go with him, and be unto him "instead of eyes;" and afterwards, unless the Lord would send an angel before him, or would go himself. " If thy presence go not with us, carry us not up hence." And the Lord said, " I will send mine angel before thee." Israel's path was through a waste howling wilderness; they knew not the way, and were in danger on every side: but God himself would go with them, and would protect them both in front and rear. Isai. lii. 12. Israel's journey through the wilderness. 65 5. He did all this as " the God of IsraeV^ He remembered his holy covenant with Abraham, Isaac, and Jacob, and would keep it with their posterity. He had also taken Israel to be his peculiar people, had redeemed them out of Egypt, and made a cove- nant with them at Sinai; and now he will be their God for ever. Amidst the terrors of the .holy mount, while all nature seemed convulsed at the presence of Jehovah ; what fear, what re- verence and love must be excited by the assurance, that this God was "the God of Israel;" theirs by covenant, by promise, and by oath! II. Apply the subject to ourselves. 1. What God was to Israel in the wilderness, he is to his people now. We have a wilderness to pass through as well as they, as dreary, as desolate, and as full of dangers; " a dry and thirsty land where no water is," and where many have been discouraged be- cause of the way. But the Captain of our salvation marches before us, and leads us on to victory. All that are going up from Egypt to Canaan have him for their guardian and their guide. God is still going forth for his church in the wilderness, and will never leave it till the ark is safe over Jordan. He knows what enemies there are to his cause, and he will defend it : " he shall smite through kings in the day of his wrath." The Lord's host need not fear being overcome, while he is at the head; nor let the little flock fear being lost in the wilderness, while the Shepherd goes before it. 2. What the effects of the divine presence were upon the natural world, such also will be its effects upon the moral ivorld : When God marched before his people, " the earth shook, and Sinai was moved :" and this was prefigurative of what should be hereafter, Paul reasons upon this subject in Heb. xii. 26 : and shows that the shaking of Mount Sinai denoted the total dissolution of the Jewish economy. The goings forth of the God of Israel were at- tended with awful convulsions in the world of nature ; and his march- ing before his people now is attended with great commotions in the political and moral world. What are all the convulsions of king- doms and empires for many years past, but the ejQfects of God's marching through the wilderness before his people? He is now preparing a place for the ark to rest in, and at his presence the na- tions tremble. But let not his people be afraid, though the earth be removed, and the mountains be carried into the midst of the sea, Psal. xlvi. 1, 2. » 3. If his goings forth are so awful now, what will they be in the end of the world. If his going forth to redeem his people be such, what will it be when he shall go forth to destroy his enemies. That will be the great and terrible day of the Lord ; and who may abide his coming. A fiery flame shall issue before him, and it shall be very tempestuous round about. What then will the wicked do, and whither flee for safety. Shall the rocks hide or the mountains cover them from the presence of Him that sitteth upon the throne, and 64 CONFORMITY TO CHRIST from the wrath of the Lamb ! Yet in that day " the Lord will be the hope of his people, and the strength of the childreri of Israel." Joel iii. 16. 4, What then shall we think of those who remain unmoved and insensible^ 2iVs\\dL^\. such scenes of awful grandeur? Shall the earth tremble, and the heavens bow down; and we remain careless and unconcerned ? How many of God's goings forth have we witnessed, both in a way of judgment and of mercy ! and shall all this be utterly in vain ? We have also seen the wonderful displays of love in providing a Saviour, in afibrding us a preached gospel, fraught with "exceeding great and precious promises:" and " how then shall we escape, if we neglect so great salvation !" CONFORMITY TO CHRIST THE ESSENCE OF TRUE RELIGION. My little children, of whom I travail in birth again until Christ be formed in you. — Galatians iv. 19. It is usual with the apostles, when speaking of their instrumen- tality in the conversion of sinners, to consider themselves as their s.piritual fathers, having begotten them by the gospel. Hence Paul looks on these Galatians as a part of his own family, as 't him- self, God's unspeakable gift, containing all the unsearchable riches both of grace and glory. Our salvation was obtained at an infinite expense: the world was created by a word, but its redemption required the incarnation and sacrifice of the Son of God. To make light of this therefore is to make light of Christ, of his cross, of his tears, and of his blood. 2. Things important in themselves, may yet be light when com- pared with other things, and may therefore require to be treated lightly. Our present afflictions may be heavy upon us, yet they are light when compared with "a far more exceeding and eter- nal weight of glory.'' But the gift of Christ, and salvation by him, is a gift with which nothing can be compared. There is no love like his, "no sorrows like his sorrows;" no deliverance so great as that which he efiected by his death, no evil like that from which we are delivered, no good compared w^th that which his salvation comprehends. 1 Cor. ii. 9. 3. Things valuable and important in themselves, may have little or no value and importance in reference to us, because they do not concern us, and have no influence upon our interest or welfare. What historians or astronomers tell us may all be very true, and in itself important; but it concerns us not, except as an agreeable speculation, or a matter of mere amusement. Now, if redemption by the blood of the cross were like this, we might be allowed to treat it lightly. But it is of the most immediate and urgent concern to us, involving all our present and future interests; and in comparison of which, all other concerns are nothing but vanity. What would be the first concern of the man-slayer, with the avenger of blood in pursuit, but to flee for his life to the city of refuge ? What of a stung Israelite, expiring on the ground, but to look to the brazen serpent, that he may live and not die. What the first concern of a man under a dangerous disease, but to seek for a physician: "All that a man hath will he give for his life." Yet how many are content, while in their sins and in their blood; how many in danger of eternal perdition, without seeking for the remedy; neglect- ing the great salvation, and making light of that gospel which alone hath the words of eternal life ! 4. Some things, though interesting for the present, may be treated with comparative indifference, because of short duration. It is thus with the joys and sorrows of the present life, and hence we are commanded to weep and rejoice as though we wept and rejoiced not. But the gospel is everlasting, and all its blessings are eternal in their duration. We bear the impression of immortality, are doomed to eternal wrath and punishment, and need a salvation that is com- mensurate with the whole of our existence. Can any language then describe the awful guilt of treating with indifference or contempt the name,*" the only name given under heaven among men, whereby we i»u St be saved?" THE NEED OF AN ALMIGHTY SAVIOUR. 77 III. Inquire a little into the reasons or causes of this sinful neglect and contempt of the gospel. Why do men despise what so deeply concerns them, when they are so generally alive to their own interest? It arises from the aversion of the heart to God. If we love a fellow creature, we do not make light of his friendship, or feel indifferent at his displeasure. We can find time for the pleasures of social intercourse, and are not apt to forget those we love. 1. In particular, this indifference to the invitations of the gospel arises from the want of a 'proper sense of the evil of sin. Those who make light of the Saviour make light of sin, and of the consequences to which it exposes them. If the remedy be neglected, it is because the disease is neither felt nor understood. 2. It arises from inveterate unbelief, not considering that God is in earnest in his threatenings. This leads to the persuasion that there is no need of such a Saviour, that a little repentance and reformation will be sufficient, and therefore that the concerns of sal- vation may be delayed without any great danger. 3. It arises from men's being intoxicated with Me cares and pursuits of the present world. Thus in the text, those who were invited to the gospel feast were going to "their farms and their mer- chandise," and could not spare time to attend the call. Business demanded their attention, and the concerns of another world must wait some future opportunity. Thus it is that multitudes perish, by an inordinate love of the present world. Matt. xvi. 2Q. Beware of this example. You consider death at a distance, and so make light of the invitations of the gospel; but it may be nearer than you expect, for " in such an hour as ye think not, the Son of man comelh." Let serious Christians be thankful, that they have been brought to view things in some measure as they are. What a mercy, that some have been "compelled " to come in, and taught to value those things which others continue to disregard ! Some poor people have done this, and they are happy. Some of the rich and eminent have em- braced the gospel, and have found it their greatest treasure. THE NEED OF AN ALMIGHTY SAVIOUR. Then thou spakest in vision to thy Holy One, and saidst, I have laid help upon one that is mighty; I have exalted one chosen out of the people. — Psalm Ixxxix. 19. Much is said in this psalm of the covenant made with David, and which he so much rejoiced in towards the close of life, saying, "Al- though my house be not so with God, yet hath he made with me an everlasting covenant, ordered in all things and sure.'* This covenant was an advance on that made vvith Abraham: it not only contained a promise that the Messiah should be of his seed, but that he should sit 78 TliS NEED OF AN ALMIGHTY SAVIOUR. upon the throne of his father David, Isai. ix. 7; and this was what David himself so much rejoiced in. 2 Sam. xxiii. This covenant being understood to include in it all the blessings of the Messiah's kingdom, is hence called ^' the sure mercies of David." Isai. Iv. 7, 8. Several things in this psalm may apply to David himself, as in ver. 3. The text also seems in the first instance to refer to him, ver. 19, 20, as being ciiosen and exalted as the man after God's own heart. But then it refers to him chiefly as a type of the Messiah, the lan- guage being too strong to be fully applicable to any mere man. We may therefore very safely apply the words of the text to Christ. "Thou spakest in vision to thy holy one/' may be rendered "to thy holy ones," and so may refer to the prophets, to whom it was revealed in visions. Others render it, " concerning thy holy one," that is, Christ, as in Psal. xvi. 10. In this view, three things present themselves to our meditation — I. The affecting truth implied in the language of the text,,and that is, our ruined and helpless state as sinners. "Laying help upon one that is mighty," supposes that we have destroyed ourselves. Hos. xiii. 9. We are apt to speak of this af- fecting truth too much without feeling it; but could we realize our immortality, our accountableness, the character of Him against whom we have offended, the curse that we are under, the deep-rooted nature of evil in our hearts, and our utter inability to make an atonement, or to deliver our own souls; we should then feel where we are. A state of wretchedness which requires such an interposition, and .such a Saviour, must be truly deplorable. We are accountable crea- tures, we are sinners, sinners against God, under the curse of the law, without strength, either to avert his wrath or to do his will. So deep and inveterate is our depravity, that it is not in us to repent or return to God, or do any thing but add sin to sin. We are " in the gall of bitterness, and in the bonds of iniquity." This is the state in which we see others involved, and the state in which we ourselves are found, completely ruined and undone. On this principle the apostles founded the doctrines of grace; of pardon, justification, and eternal life. All are of sovereign grace, the free gift of God, through a mediator. Ephes. i. 3; ii. 3. And if this be true, our guilty, helpless, ruined condition as sinners is unde- niable. All that is called religion, which does not begin here, tends to subvert the gospel, and to set at naught the remedy which God has provided. Man's total depravity, and ruined state by nature, lies at the foundation of the whole gospel. II. Consider God's laying help on Christ, as on **one that is mighty." It is spoken to us as being done, even before it was revealed to the prophet. It was done in God's eternal purpose: the remedy was provided before the disease existed. The Lamb was slain, and the kingdom prepared, from the foundation of the world. Christ also THE NEED OF AN ALMIGHTY SAVIOUR. 79 speaks of a work being committed to him, prior to the incarnation, which he calls the Father's will. Psalm xi. 7, 8. This was to raise up the tribes of Jacob, to restore the preserved of Israel, and to be God's salvation unto the ends of the earth. Isai. Ixix. 6. The whole issue of our salvation rested on his interposition. If he had failed like the first Adam, all would have been over with us. If he had been overcome by temptation in the wilderness, our redemption had been impossible. If he had sunk under our sins, and the weight of divine vengeance, we must have sunk in irretrievable perdition. But it was promised that he should " not fail nor be discouraged," till the purposes of his heart were all accom- plished. Isai. xlii. 4. If his atonement had not fully purged away our guilt, we could not be pardoned and saved; but lie did it by offering up himself, a sacrifice of infinite worth. Heb. i. 2. If he had not risen from the dead, and ascended to glory, his work would have been incomplete: and did he not live for ever to make intercession for us, he could not save us to the uttermost. Heb. vii. 25. Every thing shows the greatness of the undertaking, and the qualifications requisite to ensure its success. Let us therefore consider, III. The suitableness of his character for so great an undertaking. Christ is "one that is mighty, one chosen out of the people." The former seems to denote his divinity, the latter his humanity. These attributes are frequently compared in the holy Scriptures, in reference to the person of Christ. He is "the child born, and yet the mighty God; the root and the offspring of David, David's Son and David's Lord; of the fathers, concerning the flesh, and yet over all, God blessed for ever." It was necessary that he should sustain this twofold character, in order to his making a real atonement for sin, Heb. ii. 14, 17; and afterwards pleading its merits before the throne of God. Heb. iv. 14, 15. If he had not been " chosen out of the people," there would have been no fitness in his becoming a substitute for them; nor in imputing to them what he did and suffered in their stead. If at the same time he had not been ^' the mighty one,'^ the Son of God, none of this would have been availing. (1.) Then, where God has "laid help," thither must we repair for help; and in coming to Christ we must come as utterly helpless and undone. Isai. xxviii. 16. (2.) Know also and consider your own condition. Rest not any where else, but in him who is mighty to save; and this not only at first, but all the way through life, receiving from his fulness grace for grace. ( 80 ) MOTIVES TO DILIGENCE AND PERSEVERANCE. That ye be not slothful, but followers of them who through faith and patience inherit the promises. — Hebrews vi. 1!2, When we look upon mankind in general, we see but few who set out in the way to heaven, and fewer still who hold out to the end. Many professors in the apostle's time turned back, and it was his constant labour to seek after their recovery. This indeed is one of the main objects of the epistle to the Hebrews. We see the same thing still; and more than this, we feel them in ourselves. There is a constant propensity to turn back, or to stop short in our race. Hence the exhortation in the text is applicable to us, as well as to those to whom it was originally addressed. I. Consider the evil against which we are here cautioned j "that ye be not slothful." This is the opposite of that holy activity and persevering diligence in the ways of God, which the sacred writer himself exemplified in his own conduct, " pressing towards the mark, and reaching after those things which are before." Phil. iii. 13, 14; 2 Pet. i. 5, 6. Slothfulness arises from an inordinate love of ease. It is a sin which we are apt to overlook, because it is merely negative, and consists not directly in doing evil, but in not doing good. Positive evils are not so lightly regarded, such as intemperance, falsehood, and deceit: these fill us with alarm. But slothfulness steals insensibly upon us, and leads on to what is positively evil. No one can begin to be inactive in the ways of God, but he will begin to be active in something else. David's fall was occasioned in this way, and it is the first step taken by the tempter to ruin souls. If Samson had not first slept on the lap of ease and sensual indulgence, he would not have been destroyed by the Philistines. Almost all our falls originate in a relaxed at- tention to the interests of religion, in indifference to the duty of prayer and watchfulness, and close walking with God; and this leads on to something else. More particularly — 1. A general idleness in temporal things will extend itself to the concerns of religion ; and where the habit is contracted, it will be ruin- ous both to our temporal and spiritual interests. Prov. xxiv. 30 — 34. But religious sloth is not confined to this; for we may be very diligent in other things, and yet be heartless in religion. The Laodi- ceans, it seems, were men of business, and had enriched themselves by their industry; but in spiritual things they were poor and wretched, and miserable, and blind, and naked. Our earthly vineyard may flourish, and the vineyard of the soul lie waste. 2. Slothfulness is the, sin of those who magnify difficulties, and so never engage in any thing for God in good earnest. They are I- MOTI^^ES TO DILIGENCE AND PERSEVERANCE. 81 for excusing themselves in whatever requires any great exertion, or the exercise of self-denial. With such characters as these there is always some lion in the way, which hinders their going forth. Prov. xxii. 13; xxvi. 13, 14. 3. It is a sin which characterizes the unprofitable servant, who is to be " cast into outer dari^ness." It is this which makes men good for nothing in the world, and in the church of God. Their talent is put into a napkin, their light under a bushel; and lil^e the barren fig- tree, they bring forth no fruit. Matt. xxv. 24 — 30; Luke xiii. 7. 4. It is the great sin of many who attend the means of ^r ace. They go and come, like the door on its hinges, but make no progress. Prov. xxvi. 14. This is the case too, with a great many ineffectual desires that never excite to action: "the sluggard desireth, and hath nothing." Many who attend the preaching of the gospel think they desire the blessings of salvation, while they have no heart to seek after them in real earnest. 5. It is a sin which easily besets Christians themselves, especially in times of great difficulty and discouragement. Under certain impressions there is often a good degree of zeal, particularly in the com* mencement of the Christian life, and when things go well in the church of God; but when trials come on, there is danger of our relaxing and becoming slothful. It was so with Israel in the wilderness: when the way was found to be hard and difficult, they were for turning back again to Egypt, though at first they sung the praises of their great deliverer. It was so with the Galatians: at first they ran well, but afterwards slackened in their course. The Hebrews also "endured a great fight of afflictions" in the commencement of their profession, and "took joyfully the spoiling of their goods;" but now they are ready to turn aside, and to faint in the day of adversity. So in times of a great revival of religion, a stimulus is given to general exer- tion, and the zeal of many abounds; but when the church of God is under a cloud, all are in danger of sinking into sioth and negligence. Let us therefore notice, . v II. The example set before us to excite our diligence; " be ye fol- lowers of them who through faith and patience inherit the promises." There is something very appropriate in the motive here suggested, as it shows the practicability of things which slothfulness would deem to be impracticable; and example is much better than precept. That which has been done, may be done again; if therefore we are tempted to become slothful in the ways of God, let us recollect the conduct of believers in former times, and derive encouragement from their ex- ample. In particular, 1. Consider the zeal and ardour of those who have gone before us, and the difficulties which they overcame. When called to exer- cise self-denial, let us think of what Abraham did in offering up his son, and Moses in forsaking Egypt, and refusing to be called the son of Pha- raoh's daughter. VVhen blessings are suspended, we are ready VOL II. 11 82 NEED OF DIVINE ASSISTANCE IN PRATER. to faint and grow weary, and to refrain prayer, having no hope of suc- cess; but at such a time let us remember Caleb, who brought Israel into the land after Moses had left them in the wilderness. Josh. xiv. 11,12, When hardships and dangers are in the way, think-of the apostles and martyrs who counted not their lives dear unto them for the sake of the Lord Jesus. When discouraged by the want of success in all our labours, let us think of Isaiah, and also of the Saviour, who laboured almost in vain, and spent their " strength for naught." Isai. liii. 1; xlix. 4, 5. If, unhappily, strife and contention should enter in, let us not forget that Paul and others had similar trials, and yet their zeal and ardour in the cause of God were not abated. 2. Observe the means by which they preserved and overcame; it was by " faith and patience." These graces are peculiar to the present world, their work is to lead to Canaan. It is by "faith" that we are interested in the promises, that we become " the children of God," and the "heirs of eternal life." Though "predestinated to the adoption of children," it is by faith that we enjoy the privileges of adoption. It is by a life of faith that we endure the evils of the present world, "looking at the things that are not seen, and which are eternal." 2 Cor. iv. 17, 18. "Patience " also must "have its perfect work:" this is a suffering grace, and must often be called into exercise. Faith and patience, united, will carry us through: faith keeps its eye upon the promise, and patience waits for its fulfilment. 3. The blessed end to which they have now attained : they <' inherit the promises." Some of the promises are enjoyed in this life, but the greater part are reserved for the world to come. We have here found the promises to be true: strength has been equal to our day, God has been with us in six and in seven troubles, and has never left nor forsaken us. But a rest is promised, a weight of glory, and a crown of righteousness. All these are inherited' by departed saints, and shall finally "be the portion of all them that believe. A little more faith, a little more patience, and the victory will be achieved . NEED OF DIVINE ASSISTANCE IN PRAYER. Likewise the Spirit also helpeth oar infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. — Romans viii. 26. Prayer has been the distinguishing practice of the godly in all ages, and no real believer can live without it. Yet for this, as well as for all other spiritual duties, we are insufficient, and need the Holy Spirit to teach and help us. Yea, more than in any other duty, as it is of all others the most spiritual, and therefore the most difficult to be per- formed aright. There is no nearness to God in this exercise, without a considerable degree of spirituality, and abstraction from the present world. NEED OP DIVINE ASSISTANCE IN PRAYER. 83 I. Consider our insufficiency for this great duty: "We know not what we should pray for as we ought." It is intimated that we are insufficient in two respects, both as to the matter and manner of prayer. 1. As to the matter of prayer: " we know not what to pray for." We know some things that we want, and should ask for; but on the whole we are exceedingly ignorant and uninformed. Particularly, we are apt to pray for many things which if granted would be for our hurt: and " who knoweth what is good for man in this life?" We may think uninterrupted health and prosperity would be desirable: yet afflictions are often amongst our greatest blessings, and continued prosperity might have been our ruin. We may think it good that the life of ourchildren and friends should be spared; yet we know not what they would be to us, if our desire were granted. Paul had a thorn in the flesh which he wished to have removed, but the Lord saw it needful to be there. We may desire a station in the church, which we are not qualified to occupy; like the two disciples who wanted to sit, one on the right hand and the other on the left, in the kingdom of their Lord; but were told " they knew not what they asked." In all such cases our feelings and wishes must be sub- ordinated to the will of God, saying with our blessed Lord, "Not my will, but thine be done." We may ask, as he did, to have the bitter cup removed; but we must also submit as he did. Again: We omit praying for many things which are essential to our good. It is well that God's giving is not measured by our asking, and that he "gives exceeding abundantly above all that we ask or think." Ephes. iii. 20. We know not the difficulties that lie before us, and therefore cannot ask specifically for what is necessary. David saw none of these when he was anointed king, nor what troubles would attend his reign. If Peter had been duly aware of the temptation that would befall him, he might have prayed against that fatal hour: but it was well that Christ foresaw it, and prayed for him that his faith might not fail. Every day of our lives we know not what to ask in particular, and can only commit our way unto the Lord, that our goings may be established. 2. As to the manner of praying: " we know not what we should pray for as we ought.^^ Even in those things which we know we ought to pray for, we know not how to ask aright, or in a proper manner. There are some things which we know we need, as our daily bread, the forgiveness of our sins, and to be kept from temptation: yet we know not how to pray for them in such a manner as is required. It is intimated in the text that there is something belonging to the manner of true prayer, which is necessary to render it acceptable in the sight of God ; and that those who draw near to him are required to pray "as they ought.". This may include the following particulars — (1.) That our hearts he fixed ^ and engaged with God in this sacred duty. It must be the praj^er of faith, pleading the promises, and rely- ing on their fulfilment. But how difficult it is to have our hearts 84 NEED OF DIVINE ASSISTANCE IN PRAYER. thus engaged, thus intently fixed on the great object of prayer: how prone to turn aside liite a deceitful bow! (2.) That we approach God witli humility and deep abasement. The gospel has placed us on low ground, and there we must stand w^hen- ever we appear before God ; as sinners ready to perish, as utterly un- worthy, crying out with the publican, " God be merciful to me a sin- ner.'^ The Pharisee prayed, but knew not how to pray as he ought, and it availed nothing. See the case of the poor woman, who did pray as she ought. Matt. xv. 22 — 28. It is such importunate prayer that takes the kingdom of heaven by violence. (3.) That our expectations from God should he enlarged. To pray "as we ought,'^ we must desire much and hope for much. We must believe in God's truth and goodness, in Christ's all-sufficiency and willingness to save. "Open thy mouth wide, and I will fill it." We must pray always, and not faint; and then, like .Tacob, we shall prevail. This, however, is the manner of prayer for which we feel our insufficiency, and need the influence of the Holy Spirit. We find it difficult, as Job did, to "order our speech aright before him, by reason of darkness ;" but if we possess the spirit of faith, we shall prevail, notwithstanding. (4.) That we urge those pleas which God delights to honour. AVhat these are we may see in some examples of successful prayer, and shall find that they were all derived from the honour and glory of God, his covenant faithfulness and truth, and the prevailing name of the Lord Jesus. When Moses pleaded for Israel, he pleaded the name and the faithfulness of God. Exod. xxxii. 10 — 14. When Solomon asked great things for Israel, and that God would forgive his people, his plea is the covenant promise which he had given. 1 Kings viii. 25, 30, 39. Hezekiah did the same, and also the apostles of our Lord, Isai. xxxvii. 14; Acts iv. 30. II. Observe how much we are indebted to the assistance of the Holy Spirit, in the performance of this important duty. He is said to "help our infirmities," and to "make intercession for us." Without his influence there is no true prayer: we must pray with the Spirit and with the understanding also. Saul had been in the habit of prayer while a pharisee; yet when he was converted it was said, "Behold he prayeth," for he had never truly prayed before. The inhabitants of Jerusalem were no doubt accustomed to attend the worship of the sanctuary; yet it was not till the Holy Spirit was poured out upon them that they began to pray in real earnest. Zech. xii. 10. Nor do believers ever prevail in prayer and supplication, but by his assistance. Such are their "infirmities," their ignorance, weakness, and wanderings of heart. The " intercession " of the Holy Spirit is rfot like that of Christ's: the latter is for us, but this is in us. It is the Holy Spirit that in- spires us with a spirit of prayer, and it is he that teaches us both how IMPORTANCE OP IMPROVING OUR PRESENT ADVANTAGES. S5 and what to pray for as we ought. He never excites desires, but such as are according to the will of God. The Lord also is said to know the mind of the Spirit, or what is of his inditing; and know- ing this, he will assuredly answer. It is the Holy Spirit that endues the mind with sacred fervour and earnestness, and furnishes it with sweetness of expression in prayer. When the mind is over- whelmed with grief and anguish, and unable to give utterance to the heart, he interprets " the groans that cannot be uttered, and maketh intercession for us.^' Improvement. (1.) We are taught to acknowledge our utter insufficiency for what is good, and that the whole of our salvation is of grace. We can do nothing as we ought, and therefore nothing to deserve mercy at the hands of God. (2.) W^hile we feel and own our insufficiency, let us not presume to deny our obligations; for we are not only at the same time to pray, but required to pray as we ought. (3.) We are from hence furnished with a criterion by which to judge of our own religion ; for it is here taken for granted that the Lord's people are a praying people, and that they account it good to draw near unto God. (4.) We are here taught to cherish the influence of the Holy Spi- rit, to depend upon it in the performance of every spiritual exercise, and to admire the infinite compassion of God the Holy Spirit to our manifold infirmities. IMPORTANCE OF IMPROVING OUR PRESENT ADVAN- TAGES. Then Jesus said unto them,. Yet a little while is the light with you. Walk while ye have the light, lest darkness come upon you : for he that walketh in darkness, knoweth not whither he goeth. — John xii. 35. Our blessed Lord was now going up to the feast at Jerusalem, preaching as he went, and all the while with death in view. It was at this feast that he was to suffer, and the time of his departure was now at hand. Yet he met with many cavillers, who believed not on him, though he had done so many miracles among them. They in effect tell him in ver. 34, that the law speaks of the Messiah as abiding for ever, yet you speak of the Son of man as dying: who is he then? He cannot be the Messiah! To this objection the words of the text are an answer, in which we see that our Lord re- fuses to keep up a dispute with cavillers, and proceeds to warn them of their danger, and to exhort them to repentance. (1.) In the words, "a little while," he refers to his own death, which was now approaching, and to what would follow upon it. It 86 IMPORTANCE OP IMPROVING OUR PRESENT ADVANTAGES. is as if he had said, You will not have me long; and the kingdom of God itself will be taken from you, and given to the gentiles. (5.) He does not speak of the light as being extinguished, but as departing from them. It was thought that by putting him to death, they should quench the light which was so offensive to them; but, like the sun, he only departed from their hemisphere, to shine still brighter in another. " The stone " would be '' made the head of the corner," though rejected by these master builders. (3.) Christ exhorts them to make much of their present mercies. <*Walk while ye have the light:" follow its dictates, and make it your guide to an eternal world. " I am the light of the world," said he on another occasion: "he that foUoweth me shall not walk in darkness." (4.) He warns them of the consequences of neglecting their pre- sent mercies and advantages, that "darkness would soon come upon them," and they would not know " whither they were going." They would be stumbling on the dark mountains, not knowing but the next step would plunge them into endless ruin. This subject is applicable to us, as well as to the Jews. We have at present the light of the gospel, but it will be only for a little time. Those who neglect it may be deprived of it in the present life ; or if not, they must soon be taken from it, and sent into a world where its sound shall not be heard. Hear, then, the voice of Christ: and — I. Attend to the exhortation: "Walk while ye have the light." In general, talije the gospel for your guide to an eternal world, and walk in this light of the Lord. Isai. ii. 5. More particularly — 1. Beware of shutting your eyes against the light. The Jews did this to an awful degree, and their posterity do the same to this day. Acts xxviii. 27. So also do modern deists, and many others who are called Christians. They renounce the leading doc- trines of the gospel because they do not suit their pride and self-suf- ficiency. This is often followed with judicial blindness and hardness of heart. John xi. 41. 2. Beware of making cavilling objections to the gospel, like what we find in ver. 34. You may read the bible, and find in it nothing but stumbling-blocks: and he that goes to it full of his own wisdom will do this. We must become fools, that we may be wise, and sit as little children at the feet of Jesus. "He that doeth the will of my Father," saith our Lord, " shall know of the doctrine that I teach." But instead of this, and instead of walking in the light, there are some whose whole life is spent in forming objections, that " the ways of the Lord are not equal," while the true cause will be found to be that " their ways are not equal." Where this unbelieving and capricious spirit is cherished, Christ will not conde- scend to instruct, but proceeds to reprove, and to warn of danger. IMPORTANCE OF IMPROVING OUR PRESENT ADVANTAGES. 87 Beware, then, lest ye be given up to stumble, and fall, and perish. Acts xiii. 41. 3. Take heed of treating the gospel merely as a matter of specula^ Hon. "Walking in the light'' is practical, and opposed to mere theoretical knowledge. Many who do not openly reject the word, but would seem to be its friends, hearing it from time to time, and perhaps admit and contend for its literal import, yet do it all in a speculative way, and never walk by it as " a light to their feet, and a lamp to their paths." The great point, however, is, to be " doers of the word, and not hearers only;" for such shall be " blessed in their deed." Truly to walk in the light, is to give up ourselves to be saved and governed by " the truth as it is in Jesus," to come to liim as weary and heavy-laden, and as ready to perish. Matt. xi. 29. The light of the gospel shows us the way of acceptance with God; and he that walks in this light gives up all self-dependence, and trusts alone to the blood of the cross for pardon and eternal life. II. Attend to the warning given : " Walk while ye have the light, lest darkness come upon you." Our Lord said this in reference to the present life. The Jews in rejecting him would be left in a state of mental blindness and unbe- lief: and those who reject the gospel, sink into a state of heathen darkness and irreligion. In proportion also to the degree of light . previously enjoyed, will be the darkness which succeeds. Hence we see some are " given up to believe a lie, because they had pleasure in unrighteousness," and the light that is in them is worse than dark- ness. They walk on, not knowing whither they are going. Others become hardened and insensible, blind to their own danger, and beyond the reach of conviction; they scorn to be instructed or reproved. Thus many under the gospel live and die. Pause, then, and think how awful it is to be without the light and the hope of the gospel, so as to know not whither you are going! It is painful to a good man to be without light and comfort, and to be in doubt about his state, though he may be right in the main: but to be in the way to hell, and not know it, is awful beyond description. If we reject the gospel, we are at once involved in heathenism, and at death we go ofif in the dark; or if any light remains, it is only such as glares into the infernal world, accompanied " with a fearful look- ing for of judgment, and of fiery indignation which shall devour the adversary." 88 COMPASSION or GOD TO THE NEEDY AND THE DESTITUTE. COMPASSION OF GOD TO THE NEEDY AND THE DESTITUTE. A father of the fatherless, and a judge of the widows, is God in his holy habitation. God setteth the solitary in families : he bringeth out those which are bound with chains; but the rebellious dwell in a dry land. — Psalm Ixviii. 5, 6. The former verses give a display of the greatness of God, in exer- ;s laid up in heaven are out of the reach of danger "where neither moth nor rust doth corrupt, and where thieves do not break through nor steal." 1. The things of this life carry in them a principle of corruption^ but those of another life are incorruptible and eternal. There is a worm at the root of every earthly good, and they all "perish with the using." Lay not up your treasure here, therefore, but let your afiections be placed on what will last for ever. 2. The things of this life are exposed to invasion from without as well as to internal corruption and decay, for "thieves break through and steal;" but the things of another life are secure from all these dangers. Not only is our worldly property liable to various de- predations and losses from wicked and unreasonable men, but all our enjoyments are subject to invasion from various other quarters. Losses and disappointments break in upon us, and sweep away that which groweth out of the dust. Afflictions rob us of our hopes, and death deprives us of our worldly all. But it is not so in heaven: the wreck of nature itself will not affect our spiritual and everlasting por- tion. The hope that is laid up for us will neither deceive nor disap- point, but shall be brought unto us at the revelation of Jesus Christ." VOL. II. — 13 { 98 ) END OF THE RIGHTEOUS AND THE WICKED. I have seen the wicked in great power, and spreading himself like a green bay tree: yet he passed away, and lo, he was not: yea, I sought him, but he could not be found. Mark the perfoct man, and behold the upright: for the end of that man is peace. — Psalm xxxvii. 35 — 37. The Scriptures every where preserve that great and important dis- tinction of character, which divides the whole of mankind in all ages, and which alone shall exist in the last day — the righteous and the wicked. This too is mentioned in such a manner, as if no account at all was to be made of any other distinction. In the concerns of the present life men are distinguished by nation, by birth, by rank *and title; but God distinguishes them only by character, for he is no respecter of persons. It is also observable, what importance is attached to the "end " of things; and we are always taught, that only is well which ends well. Here is exhibited the end of two difierent characters; the one is that of a great man, perhaps a nobleman or a prince, high in the esteem of the world, and quite an object of envy. But what is his end? " He passed away, and, lo, he was not: yea, I sought him, but he could not be found." Here is another, of whom nothing is said, but that he was "perfect and upright." Probably he was an object of pity, if not of contempt, in the eye of the world. But what then ? "His end was peace." I. View the character and end of him, whom the world in general look upon with envy. 1. Much is said of his present glory and prosperity. Proba- bly he was born of wealthy parents, Avas nursed up in the lap of for- tune, educated in the best manner that his age or country could af- ford. He enters upon life with every flattering prospect: and thus far, what is there to censure or to blame? Nothing: it is Providence that raises him up, and gives him an elevated station. Some few of the Lord's servants have also been thus honoured. But he is wicked. It is said of Naaman the Syrian that he was "a mighty man of valour, but he was a leper." What is here said of the rich and prosperous man is much worse; and it shows that God often gives the greatest worldly advantages to the worst of men. He is described as in the plenitude of power, and that power in- creasing; so that he "spread himself on every side like a green bay tree." Perhaps his power and influence were gained by oppression, like Haman; or by conquest, like Sennacherib. In every thing his plans succeeded according to his wishes. Isai. x. 14. The comparison is remarkably apt and suitable : he is like an evergreen which sees no change, but brings forth no fruit to God; beautiful in appearance, but altogether unprofitable. 2. Nothing is said of the good he had done, with all his power and prosperity. It was a trust committed to him by the great END OF THE RIGHTEOUS AND THE WICKED. ^9 Proprietor of all things, but he lived to himself, and without God in the world. As to mankind, he was either a terror to those about him, or if beneficent and kind, it was merely for his own sake, or to gratify the love of popularity. It is truly affecting to observe the miserable use which great men generally make of their riches and their influence. 3. The account given of Jus end is truly alarmins^. He is supposed on a sudden to depart, as if by a blast, or some hand un- seen. There seems to be a studied silence about his death; perhaps some things the writer could not say, and others he might not wish to say. He could not say that he died much lamented, that the poor wept over his grave, or that he had any good hope of eternal life. Other things which he might have said, he })asses over in silence. He could have said as our Lord did of the rich man after his death, that "in hell he lifted up his eyes, being in torment;" or as Asaph did of the ungodly who prosper in the world, "thou castedst them down into destruction, they are brought into desolation as in a mo- ment, and are utterly consumed with terrors." Psal. Ixxiii. 18 — 20, But the sacred w^riter is silent, and this silence speaks much. Such is the end, the fatal end of thousands whom the world applaud, but whom the Christian has no reason to envy: ver. 1 — 3. H. Consider the character and end of him, whom the world in ge- neral look upon with pity and contempt. 1. Nothing is said of his outward circumstances, but merely of his character. He might be affluent, or he might not; a proof this that true blessedness does not consist in worldly circumstances. Many of the poor, the persecuted and despised, have been found amongst the contented, and the most blessed. But he was "upright and perfect," though not free from sin; the expression be- ing employed in the Old Testament to denote a sincere and genuine believer, or one whose heart is perfect with God, and whose life is upright and blameless before men. 2. It seems almost implied that he had but little peace in this world, at least this is often the case with such as fear God. The Lord's people have been hated by the world in all ages ; they wan- dered about, like the patriarchs, without any certain dwelling-place. Two things, however, are said of this good man which are worthy of notice — (1.) His heart was perfect with God, and his life was upright before men. This is a high commendation, especially to continue so all through the trials and temptations of life. This is an attainment which but few have made. (2.) His end was peace. He had what Paul desired ; he "finished his course with joy," and died in peace with God and man. Not that he indulged in self-righteous pride, but was filled with grateful satisfaction. Such has been the happy end of many who were but little known 100 THE backslider's LAMENTATION. in the world. They have lived in obscurity, and their religious pro- fession has scarcely been heard of beyond the immediate sphere of their acquaintance; but they have closed their eyes in peace, and si- lently slept in Jesus. Their life may have been full of trouble, and "they have come up out of great tribulation," but "have washed their robes and made them white in the blood of the j^amb: there- fore are they before the throne " Oil of what importance is it to attend to the advice given us in dif- ferent parts of this psalm, to trust in the l^ord, and to delight our- selves in him: ver. 3 — 6. THE BACKSLIDER'S LAMENTATION. My wounds stink and are corrupt, because of mj foolishness. — Psalm xxxviii. 5. This is one of the sorrowful psalms of David, written soon after his fall; or, as it was "to bring to remembrance," it might be some time afterwards, that his soul might still be humbled within him. He was long under chastisement for his sin, and to a late period of life he still tastes the wormwood and the gall. In the text the psalmist describes himself as full of diseases, not so much in body as in mind. Sin may be but little thought of at the time it is committed, but afterwards it will prove a loathsome disease, and a source of unutterable anguish. Three things are remarkable in this complaint — The afflicted state of the penitent, the long continuance of his grief and trouble, and the cause to which it is ascribed. I. The mournful condition of the penitent, full of " wounds " and putrefying sores. He is afflicted by the remembrance of his former iniquity, and by a sense of divine displeasure. "There is no soundness in my flesh because of thine anger, neither is there any rest in my bones because of my sin:" ver. 3. 1. In reference to his sin, he seems to compare himself to one who had fallen down a precipice, and broken all his bones; and now he is agonized with pain, and full of trouble. Such, in reality, is the state of man as a sinner, fallen from God : and when awakened to a true sense of our moral condition, such will be our feelings, wounded with grief, and overwhelmed with trouble. Such also will be the case with those who have sinned, and have not re- pented, when God comes to lay his afflicting hand upon them, and to deal with them in his hot displeasure. Sometimes these falls are sudden, like David's, and yet are full of evil Some- times they are more gradual, from one sin to another, and from one degree of declension to another, like a lost sheep that is straying far- ther and farther from the shepherd and the flock. The former pf these are by the lusts of the flesh, the latter b)- the lusts of the THE backslider's LAMENTATION. 101 mind: the former are more visible and open, but the latter are not less dangerous. Pride, covetousness, vain company, and love of the present world, all have a tendency to alienate the heart from God, and so to prepare the v/ay for some dreadful fall. - 2. Another cause of complaint was, a sense of cHvine displeasure, "Thine arrows stick fast in me, and thy hand presseth me sore:'' ver. 2. Such is the remembrance of God's precepts, warn- ings, threatenings and rebukes in providence, all of which call up our sins, and place them in array before us. Such were the words of Christ to Peter, and the look which he gave him in the hall of the high priest. David met with many troubles in his own family, . to call sin to remembrance; such as the death of Absalom, and the curses of Shimei. Such also are the reproaches of enemies, the admonitions of friends, and the unkindness we may meet with 'from both: ver. 11, 12. II. The long continuance of his grief and trouble. David not only compares himself to a man full of wounds and bruises, but to one whose sores, insiead of being healed, grow worse and worse, till at length they become loathsome to himself, and to all about him. A wound at any time is dangerous, but one of long standing is still more so. This describes the case of one who has sinned, and has not re- pented, like the backslider who goes on still in the fro ward ness of his heart. The symptoms of this case are, when the evil is not relinquished, but there is a returning to it on almost every new temptation; or only outwardly refraining from it, for fear of disgrace; and then the study will be, rather to conceal than to avoid the evil. So difficult is the work of true repentance, and of fully turning to the Lord. Psalm li. 2, 10. III. The cause to which this continuance is ascribed: "because of my foolishness." All sin is folly, and this is the origin of all our diseases. But David does not here reflect so much on himself for bringing these troubles upon him, as for their continuing unhealed. It was owing, as he ac- knowledges, to some "guile" which he indulged; his keeping si- lence, instead of making at once an ingenuous confession. Psal. xxxii. 2, 3. All this was " foolishness," for God knows his sin, and the state of his heart. Wisdom would have led him to say as he did afterwards, " I will declare mine iniquity, I will be sorry for my sin:" ver. 18. (1.) We here see the way to obtain a cure for our spiritual dis- eases, and that is by confessing our sins, and coming to Jesus; whe- ther it be under our first awakenings, or afterwards. (2.) Every thing short of this is mere folly, and tends to death. All attempts at self-justification, or even to palliate the evil, are de- structive, and still shows the individual to be in a backsliding state; and while in that state he should not be comforted. ( 102 ) PERFECT INNOCENCE AND PURITY OF CHRIST'S CHARACTER. Who did no sin, neither was guile found in his mouth. — 1 Petkr ii. 22. Pregnant as the gospel is with a variet}^ of interesting and im- portant truths, it will be found that the greater part of them refer to Christ. His character and work, his deity and human it)^, his life and death, are the great points on which the sacred writers delight to dwell. These also are the leading subjects on which every Chris- tian minister is required to dwell. Nothing is so essential to a life of piety, or more adapted to awaken and convince the unbeliever. The suhject now presented to our meditation is, the perfect inno- cence and purity of tjie life and character of Christ. Here it will be proper to notice the evidences of this interesting fact, and then the purposes to which it may be applied. I. Establish the truth contained in the text, by exhibiting some of the evidences by which it is supported. We may feel satisfied that Jesus was indeed "holy, harmless, and undefiled,'' and we have good reason to be satisfied of this; yet it is of some importance to be able to prove it; and it may not be uninter- esting briefly to review the different parts of our Lord's conduct for the purpose of feeling the force of the testimony that is here borne concerning him. 1. His friends, who knew the most of him, and who published an account of his life, describe him as innocent and faultless. His disciples were continually with him, beholding his conduct, and witnessing both his private retirements and his public walk: and they have all borne testimony to the same effect. We are born in sin, shapen in iniquity, and are by nature children of wrath; but it was not so with Jesus. He was born without sin, and was holy from his birth. Luke i. 35. John tells us that no one could accuse him of sin: ch. viii. 46. Paul tells us that he " knew no sin.'' 2 Cor. V. 21. Peter, that he "did no sin, neither was guile found in his mouth." Others who do not directly mention the fact, write of him as one that was without blame, which they never do when speaking of any other person; and they are all remarkable for the impartiality of their testimony. 2. His worst enemies have never been able to substantiate a single charge against him. He himself challenged the Jews, his bitterest adversaries to do this; and what gives additional weight to this evi- dence is, that Christ had at that time severely reproved them, and in the most pointed manner. John viii. 44 — 46. If therefore there had been any thing, they would have found it out. The apostles also made nearly the same challenge on his behalf, after his resur- rection, calling him in their address "the holy child Jesus," while they charged the Jews with having denied "the holy one and the just.*' Acts iii. 14; iv. 30. PERFECT INNOCENCE AND PURITY OF CHRIST's CHARACTER. 103 It is true he was slandered as " a wine-bibber and a gluttonous man," but it was his love to souls, that subjected him to this reproach. He was also accused of " blasphemy," in that being a man he made him- self God. John V. 18; x. 33. Nor could he be acquitted of the charge, if the supposition were true, that he is only a mere man; and those who maintained this doctrine must also maintain that the Jews com- mitted no sin in putting him to death, and that he died as a blasphemer. But if he were indeed equal with God, b}^ being truly the Son of God in his div^ine nature, it was n )t blasphemy for him to affirm it, and the charge itself is utterly groundless. Even the enemies of Christ at this day are not able to bring against him a railing accusation; but while they hale the gospel, and do all they can to hinder its progress, they are compelled to admit the un- spotted purity of his character. 3. Jesus himself, who was never known to boast, bore the same witness. "The prince of this world cometh, and hath nothing in me." John xiv. 30. He also exhibited himself as a model for all his followers. Matt. xi. 29, 30; and testified that he did always those things that were pleasing in the sight of God. John viii. 29, Paul indeed on some occasions bore a similar testimony con- cerning himself, but he had also to confess and mourn over the de- pravity of his own heart. 1 Thess. ii. 10; Rom. vii. 14. 4. The te^nptations he underwent, afforded proof of his unspotted purity. These will serve to exhibit his character to still greater advantage; for though tempted in all points like as we are, he was yet without sin. Heb. iv. 15. Seasons of temptation in the lives of men are commonly very dark seasons, and often leave a blot behind them. But it was not so with our blessed Lord; his tempta- tions tended rather to display his purity, than to obscure it. He endured the temptation oi poverly and want, knew what it was to be hungry and thirsty, not having " where to lay his head;" yet he bore it without repining and discontent. He wrought miracles to supply the wants of others, but none to supply his own. Satan tempted him to this, but he resisted it. Matt. iv. 3. Worldly honours were offered him, not only by the tempter, but by the Jewish populace, who wanted to make him king; but secular pomp and dignity had no charms for him. John vi. 15. He underwent reproach and persecution^ but "when reviled he reviled not again." When brought before Herod and Pilate he betrayed no signs of fear, but amidst all the scorn and contempt with which they treated him, his tranquillity was undisturbed. Wheo buffeted and spit upon in the palace of the high priest, he meditated no revenge; when mocked and insulied by the soldiers, and derided while hanging on the cros«s, he prayed for them, and made intercession for the transgressors. II. Consider to what purposes the important truth in the text may be applied. 104 THE MERCY OP GOD IN SHORTENING OUR AFFLICTIONS. 1. If the life of Jesus was perfectly holy and undefiled, then the gospel vnust he true. If the gospel be not true, then Christ must have been a deceiver; but where shall such another imposter be found? Many deceivers have entered into the world, but they have all been men of wicked lives: such was Mahomuied, and many others. But if the fact recorded in the text be true, then all is true that Christ has done and taught; and from hence we derive substantial evidence of the truth of Christianity. 2. On this depends ChrisVs fitness for the whole of his iinder- tak'nii^ on our behalf He could not himself have been a Medi- ator, if he had ever offended-, neither could Moses, if he had been an idolater, at mount Horeb. But " thou hast loved righteousness and haled iniquity." Psal. xlv. 7. He could not have been a high priest, if he had not been " holy, harmless, and undefiled." Heb. vii. 2Q — 28. Neither could his sacrifice have been accepted, if it had not been "without blemish and without spot." 2 Cor. v. 21; 1 Pet. i. 19. 3. On this perfect purity depended Christ's fitness to become our pattern and example. God hath " predestinated us to be con- formed to the image of his Son;" it required therefore that he should be the model and the standard of all perfection. Had we been ap- pointed to be conformed to any of the sons of Adam, where could one be found that is unexceptionable, or wholly worthy of imitation; seeing that "all have sinned, and come short of the glory of God." But Jesus could say with infinite propriety, " learn of me;" and Paul could admonish us to be followers of him as "dear children." Matt, xi. 29; Ephes. v. 1. (1.) We learn from hence, what it is to be a true believer. It is to be like Christ, and to walk even as he walked. Let no man de- ceive himself with speculative notions, however accurate; nothing but a practical conformity to Christ can be accepted as the criterion of true religion. Whose image, therefore, and superscription do we bear? (2.) How worthy is Jesus of our entire love and approbation! Many of the saints are possessed of lovely qualities; but of no one can it be said, as of him, that he is "altogether lovely." "Thou art fairer than the children of men, grace is poured into thy lips: there- fore God hath blessed thee for ever." Psalm xlv. 2. THE MERCY OF GOD IN SHORTENING OUR AFFLICTIONS. I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. — Isaiah Ivii. 16. In this chapter there are many awful threatenings against the peo- ple of Israel, but mixed with tender mercy towards the godly among them; and though they also are doomed to go into captivity, yet a THE MERCY OF GOD IN SHORTENING OUR AFFLICTIONS. 105 way should be prepared for their return: ver. 14. During their captivity they would be greatly tried, but God would lay no more upon them than he would enable them to bear, and would also dwell with them as a comforter: ver. 15. In the text it is supposed, (1.) That God sometimes contends with his people. He has no where promised them an exemption from trouble, but taught them to expect it. Being sons, they are not to be without chastisement; and if they sin, he will visit their "transgression with the rod, and their iniquity with stripes.'^ Psalm Ixxxix. 32. (2.) He will not contend fo?' ever, though his hand may be heavy upon them : and the prospect of all our troubles having an end, is one means of supporting us under them. In this lies the principal difference between the sorrows of the righteous and the wicked; the former are but for a moment, while the latter are "only the begin- ning of sorrows." (3.) The reason of God's forbearance is taken from the infirmi- ties of our nature, and our being the work of his hands. He "knows our frame, and remembers that we are dust;" and this is especially the case in his dealings with them that fear him. Psalm Ixxviii. 38, 39; ciii. 13 — 16. Even in the destruction of the wicked and incorrigible, the Lord acts as it were reluctantly, saying, "What shall I do unto thee, and how shall I give thee up?'^ Hos. xi. 8. He hath " no pleasure ia the death of the wicked," but that the wicked "turn from his way and live." Ezek. xxxiii. 11. What evil there must be in sin, that can extinguish all this compassion, so that "he who made them will not have mercy upon them, and he that formed them will show them no favour!" Isai. xxvii. 11. Endeavour briefly to review the mercy of God to his people, in shortening and thereby alleviating their afflictions, whenever he con- tends with them. 1. View the conduct of God towards his people collectively, in confirmation of the truth taught us in the text. The history of the people of Israel affords numerous, examples of God's contending with them, but there is always a mixture of mercy and judgment in all his afflictive dispensations. 1. The first time that God remarkably contended with Israel, was on the occasion of the golden calf at Horeb. The anger of the Lord was kindled against them, and he sent a plague among the people, and many of them were consumed. But at the intercession of Moses he pardoned them, and the plague was stayed. Exod. xxxiii. 2. Another instance of divine displeasure was on account of Korah and his company, who offered strange fire before the Lord, and pro- faned his sanctuary. On this occasion the Lord sent an earth- quake and swallowed them up: but Aaron ran with a censer in his VOL. II. — 14 106 THE MERCY OF GOD IN SHORTENING OUR AFFLICTIONS. hand, and stood between the living and the dead, and the divine anger was appeased. Num. xvi. 3. Afterwards they were bitten with Jiery serpents^ for loathing the light food. But even then the Lord appointed a serpent of brass to be elevated in sight of the camp, that whosoever looked thereon might live. Num. xxi.; John iii. 14. 4. In the times of the judges of Israel, the Lord frequently con- tended with his people, and he "smote them, and was wroth." But he soon raised them up deliverers, and would not sufifer them to be oppressed. Judges ii. 14 — 18. 5. During the captivity in Babyloji, God contended yet more with his people, and they were chastised beyond any former instance. But this did not last for ever; they were banished from his presence, and from the holy land, but it was only for seventy years. God then heard the prayer of Daniel and others on their behalf, and brought them back again to their own land. 6. The wTath of God has continued longer over the people of the Jews since the coming of Christ, than at any former period. This is the most awful visitation that ever was witnessed by that people, but it is for the most awful of all transgressions, the crucifixion and rejection of the Son of God. Yet even this is not to be per- petual ; a time will come when "Judah and Ephraim shall go and weep together, and seek the Lord ;" and the Lord will again acknow- ledge them to be his people. Jer. 1. 4, 5; Ezek. xxxvii. 21, 22. II. If we consider the subject in reference to the people of God individually, we shall witness the same result. 1. God generally contends with us for a time under first convictions of sin, but it is only till we are truly inclined to embrace the gospel way of salvation. Many are unable to find rest or peace to their souls, while earnestly seeking after it; but the reason is, they do not sufficiently feel their need of a Saviour, so as to take up their rest in him. Or if doubtful of Christ's ability and willingness to save, or waiting for some preparatory meetness to recommend us to him, God will have a controversy with us till all these pleas are given up, but no longer. When Christ is cordially received, as the only way of eternal life, there will be "joy and peace in believing.'^ Acts ii. 46. 2. God sometimes contends with his people for some particular evil which he sees in them; but in general it is only till we are brought to true repentance, and are willing to relinquish the evil. This ap- pears to have been the case with David, and it may have been so with many others. Psal. xxxii. 6. The Lord contended with Job longer than with any of his servants, and his first affliction does not appear to have been for any particular sin; yet being continued, he did well to pray, " Show me wherefore thou contendest with me." At last, when he was "made to possess the iniquities of his youth," he repented in dust and ashes; and the Lord turned his captivity into NEUTRALITY IN THE CAUSE OF CHRIST IMPOSSIBLE. 107 joy and gladness. And though God contended long with David, in " not suffering the sword to depart from his house," yet there was much mercy mixed with his affliction, and all was over at death. 2 Sam. xxiii. 5. 3, The common troubles of life are often shortened far beyond our expectations. There have been some trials of a bereaving na- ture, under which we have thought that all our comforts were at an end, and that such and such a loss could neither be sustained nor re- paired. We have said with Hezekiah, " I shall go softly all my days, in the bitterness of my soul;" and what good shall my life do unto me? Yet God has caused these sorrows to subside, and made up our losses by the accession of new comforts. There are also many troubles which we never expected to see removed, but which threat- ened to last to thfe end of life; yet the cloud has been dispersed, and a sweet sunshine has succeeded. Job said in his affliction, "Mine eyes shall no more see good;" and Jacob, "I shall go down with sor- row to the grave." But the Lord did not contend for ever, neither was he always wroth. And if we love him and serve him, all our sorrows will be over at death, and we shall " enter into the joy of our Lord." Psal. cxxvi. 5, 6. How alleviating under all our troubles, that no temptation can be- fall us, but God is able to make a way for escape, that we may be able to bear it! How preferable is the believer's portion: for in this life only he has his evil things; while for the wicked is reserved nothing but " wrath and indignation," and God will contend with them for ever. NEUTRALITY IN THE CAUSE OF CHRIST IMPOSSIBLE. He that is not with me, is against me; and he that gathereth not with me, scattereth abroad. — Matthew xii. 30. Several things are implied in this language — (1.) That Christ is engaged in an important contest, and calls upon us to take a part with him. The cause which he has undertaken is the cause of truth, of righteousness, and of God, against the interests of falsehood, of sin, and Satan. The great majority of mankind are on the side of the latter; Christ calls on us to come off, and take sides with him. (2.) To be with Christ in this contest is to embrace the gospel, to obey its precepts, and openly to profess our adherence to the Saviour. And he that will be his disciple must "take up his cross, deny him- self and follow him." (3.) There is a description of characters who are not with Christ, and yet would not wish to be thought his enemies; and to these the words of the text principally refer. ~ Who, then, are they? Not the openly profane, or avowed unbeliever; but the undecided and half- 108 NEUTRALITY IN THE CAUSE OF CHRIST IMPOSSIBLE. hearted, who appear to be between Christ and the world ; who inha- bit the confines of religion and irreligion, and are occasionally on one side and on the other. This state of indecision in religious matters is here construed into direct and positive enmity: for <^he that is not with me/' saith Christ, " is against me." I. Endeavour to point out a few of those characters which may be considered as undecided. In general we may observe, that it is a character found chiefly un- der the means of grace ; for those who reject the gospel are com- monly open enemies. It is a matter therefore which closely con- cerns us. But more particularly, there are four or five descriptions of men who appear to come under the charge of being undecided, and who will therefore be reckoned with as the enemies of Christ. 1. The skeptic, or those who doubt of almost every thing relating to evangelical principles. It is true that some men err in be- ing over positive anil confident about their sentiments; but from an affected disgust with such forward professors, others also err, and seem to hesitate about every thing, even the most important of all truths. If a man doubt his need of Christ as a lost sinner, and the way of salvation by the blood of his cross, his heart must be wholly averse from the gospel, and he is an enemy to Christ. Thus were the Sadducees, who doubted of the resurrection ; and of them it was said they " erred, not knowing the Scriptures, nor the power of God.'' Matt. xxii. 29. 2. The faint-hearted is another description of undecided characters. The consciences of such are on the side of Christ, yet they dare not take any decided part with him, or in his cause, for fear of being frowned upon or derided by the world. Their temporal inte- rest is at stake, their dependence is upon certain individuals, and they are afraid to appear, or they cannot bear the scorn of fools. But what will Christ say to such ? " He that is ashamed of me and of my words, of him will I be ashamed before my Father and the holy angels." " He that loveth father or mother more than me, is not worthy of me." Hence " the fearful " are ranked with " the un- believing and abominable," who have their portion in the "lake that burneth with fire and brimstone." Rev. xxi. 8. 3. The unfruitful, who content themselves with merely the nega- tive part of religion; who refrain from all gross evils, but are careful also to do no good in their generation. If they do not cause religion to be evil spoken of, do not oppress the poor, and keep themselves unspotted from the world, they do great things. But what does Christ say to such characters. " Oh, thou wicked and slothful servant!" "Take ye the unprofitable servant, and cast him into outer darkness." "If it bear fruit, well: if not, cut it down: why cumbereth it the ground?" Matt. xxv. 26 — 30; Luke xiii. 7. 4. Tiie worldly-minded^ whose j)rofcssions and expectations run high, but wliose " hearts are going alter their covetousness." NEUTRALITY IN THE CAUSE OF CHRIST IMPOSSIBLE. 109 There are no two things which men have oftener tried to unite, than the love of the world and the love of God. It is possible to keep up so much religion as will enable us to pass amongst men, and even good men, while the love of the world has full possession of the heart; and even so much as to impose upon and utterly to deceive ourselves. We have seen persons full of religious affections, who yet were under the dominion of covetousness, as well as other evil dispositions. The young ruler mentioned in the gospel, was un- der the influence of a worldly temper, and, [though not] far from the kingdom of God, yet his own heart was deceived in it. But what says Christ? "Ye cannot serve God and mammon:" nothing but an entire devotedness to him can be accepted, with a single eye to his glory. Matt. vi. 23, 24. 5. The outer court worshipper, who, though he may in some in- stances befriend the cause of Christ, contents himself nevertheless without any personal religion. Some of this description seem to value themselves upon their making no profession of serious piety, and at the same time despise those who do : yet even they would not wish to be thought enemies to Christ. Others, because they do not pretend to serious religion, think themselves excused from it, as though Christianity were a matter of mere discretion: j^et such, after all, would not choose to be considered as Christ's enemies. Some who, by their amiable conduct in society, endear themselves to their religious friends about them; can yet live without prayer, and " without God in the world." This is truly grievous, and in some cases distressing. Such characters seem as if they were too good to be classed with the wicked, and yet not good enough to be' accounted righteous. What name then must they go by? Alas! the text decides: "He that is not with me, is against me;, and he that gathereth not with me, scattereth abroad." II. The equity and propriety of the construction put upon such indecision, or what grounds there are for its being accounted enmity. Our Lord Jesus was not an uncandid judge, putting the worst con- struction upon things: he "judged according to truth;" there must be something, therefore, in this assumed neutrality that is peculiarly indicative of a depraved heart. There are some cases, no doubt, in which indecision ma}^ be very allowable, and perhaps com- mendable ; but not in this case. Here it is totally inadmissible. 1. If it were a controversy so abstruse and difficult as to surpass the powers of our understanding, we might be excused in leaving it as we found it. But it does not require any superior power to discover that we have sinned, and that we ought to be deeply hum- bled on that account. It requires no supernatural faculties to justify God in the exercise of his righteous government; take blame to our- selves, and embrace that way of salvation which his wisdom and mercy have provided. As a proof of this, "the wayfaring man, though a fool, shall not err." Those who are blinded to these 110 things are the wise and prudent of this world, the learned and polite. It must therefore be a proof of the heart being at enmity with God, not to be "with Christ '^ in such a cause, and "on thy side, Son ofDavid.'^ 2. Where a person is not obliged to take part in a controversy, his neutrality must be excused ; and there are many such controversies amongst men, and also amongst nations. But in the war in which Christ is engaged we are all deeply concerned, and must take one side or the other. Here, not to be for God, is to be against him. If pavt of a country were to affect neutrality in any im- portant contest which involved the interest of the whole, they would be deemed rebels: and hence the curse upon the inhabitants of Me- roz. Judges v. 23. How much more in the cause of God, of right- eousness, and of truth! Psalm xlv. 4. 3. If the obligation to the contending parties was mutual, we might be excused in remaining neuter. But what has Satan or the world done for us? They have promised much; but what have they performed? They have drawn us away from our best friend, and alienated us from our dearest interests. They have cheated and ru- ined our souls. What " fruit had ye in those things, whereof ye are now ashamed ?" We are " debtors, not to the flesh, to live after the flesh.^^ Rom. vi. 21. 4. If the cause of each of the contending parties had been alike sordid and selfish, it might be proper to stand aloof from both. Or if the cause of Christ no more embraced the general good than that of Satan, we might have been well excused in a state of neutrality, and even commended for our virtue. But it is the cause of God in which our Saviour is concerned, and of the general good of the human race. Hence that awful sentence is denounced : " If any man love not our Lord Jesus Christ, let him be anathema maranatha." 1 Cor. xvi. 22. If, then, such sort of indecision be constructive enmity, no wonder the Lord siiould speak as he does to the church of Laodicea. Rev. iii. 15, 16. Of what unspeakable importance is real religion, and to be truly decided for Christ! THE BELIEVER'S EXEMPTION FROM DEATH. Verily, verily, 1 say unto you. If a man keep my saying, he shall never see death. — John viii. 51. The words of our Lord had a fulness of meaning, which unhum- bled and inattentive hearers would overlook and pervert. This was the case in the present instance, as well as in many others. They understood him as speaking of the death of the body, which is com- mon to all, and so pronounce the speaker mad. But he meant that death would not be death to them that believed in him ; though it THE believer's EXEMPTION FROM DEATH. Ill had the form, yet not the power; it would be like a shadow without the substance. Two things require attention: — the blessing promised, and the character to whom it is restricted. I. The blessing itself, an exemption from death. It is necessary to observe here, what death is in itself, as the proper wages of sin. If we would know what a deadly serpent is, or fierce dragon, we must view it not as slain, but in all its strength and vigour. Death is called *' the king of terrors!" but we could not form an idea of a terrible king, by seeing him when de- prived of power and of life, but the contrary. Now there are two ways in which we may see how dreadful death is in itself: the one is in the death of Christ as a sacrifice for us, and the other in the death of an unbeliever. 1. The death of Christ is a medium by which we may view the terror of this enemy. In being made a curse for us, death was that bitter cup from which his nature of necessity revolted, saying, " If it be possible, let this cup pass from me." Death also attacked him in his full strength. The wrath due to our sins was poured out upon him, as if he had been the greatest of all sinners; there was no mixture of mercy, but unmingled wrath and indignation. The manner too in which he died, upon ^'the accursed tree," showed that he himself was " made a curse," an outcast of heaven and earth. Such was the death of Christ ! But he that be- lieveth shall never taste of this bitter cup: the curse is extracted, and death is no more death, 2. The death of unbelievers is also a medium by which we may view this dreadful enemy. Here indeed it appears in all its terror, especially if the following things be considered : (I. ) It is attended, in this case, with the loss of all things. Their all being in this world, it is lost for ever. When they die, their portion is gone beyond recovery. Wealth, pleasure, fame, all are vanished: and though they carry sin with them, it is no longer their enjoyment, but their misery and their torment. There is in the death of a sinner the total loss of all good, and the total extinction of every hope: this is death! But not so the believer in Christ: he loses some things, but gains more; and for him to die is real gain. From hence he enters upon his inheritance, and death to him is no longer death. (2.) Unbelievers go down to the grave with their guilt upon their heads, and this is much more than merely suffering loss. They die in their sins, and this sinks them lower than the grave. "The sting of death is sin," and this it is which gives it all its bitterness. "Blessed is the man whose transgression is forgiven, whose sin is covered." Psal. xxxii. 1. But cursed is the man who dies impeni- tent and unforgiven. See the death of the old world by water, of Sodom by fire, of Belshazzar, whose knees smote together, only at the handwriting upon the wall; also of Judas, when he sought a 112 refuge from his guilt. It is true every sinner does not die in 'such circumstances of horror; but all who die in unbelief must taste of death, and die accursed. This then is death in itself considered. But it is not thus to real believers; far from it. Christ has abolished death on their behalf; and hence it is not called death, but a sleep, a putting off of the earthly tabernacle, a dissolving of the house, and going home. It is subject to Christ, who holds the keys in his hand, and admits his followers to the world of glory. (3.) As unbelievers die, so they must rise and up'pear before God in judgment. Death and judgment arc inseparably connected. Heb. ix. 27. As the one leaves them, so the other finds them; and this it is which renders it terrible to an unbeliever. Death is the keeper of a prison, and at the great assize it will deliver up all its prisoners to the bar of God. This is death ! Oh to die with a "fear- ful looking for of judgment, and of fiery indignation! But death is not thus to real believers, on whose behalf Christ has disarmed the enemy of his strength and power. His presence at the last day will also divest judgment itself of its terrors, and they shall be waiting and looking for him who hath " delivered them from the wrath to come." I Thess. i. 10. II. The character to which the blessing is restricted: ^^ If a man keep my saying, he shall never see death." " Keeping his saying," is a very expressive form of speech. It supposes tliat his word is regarded as an inestimable treasure; also that many would attempt to deprive them of it, but that they hold it faster than life, and would sooner part with any thing than his doctrines and commands. 1. This includes a cordial reception of the truth. Luke xi. 28; John xvii. 11. There are manj^ "sayings" in the world, and many who are more ready to receive them, than " the true say- ings of God:" and even to the rejection of the gospel itself. To receive Christ's saying, is to set to our seal to that it is true: but no one does this to any purpose till he sees himself a sinner ready to perish. Then his sayings are ^' the words of eternal life," and the doc- trine of the cross becomes the only "door of hope." John vi. 53, 68. 2. It denotes a j)ersevering attachment to " the truth as it is in Jesus." Many who "receive the word with joy " do not retain it, but "in times of temptation they fall away." It is not so with real Christians: they love the truth and hold it fast, in prison and in flames. In times of defection and apostacy, they keep Christ's saying, and will not let it go. Rev. iii. 8. 3. So far as it relates to the precepts of Christ, it denotes a prac- tical conformity to his will. No other religion is genuine. There may be strong convictions where the truth is not received or re- tained: "forgetful hearers," and not " doers of the work." Jam. i. 23. 4. Christ's doctrine, cordially embraced, is the best and only an- tidote against the fear of death. Living upon this, we shall never die. John xi. 26. ^ (113). ; • THE DEGRADATION AND HONOUR OF THE PEOPLE OF ISRAEL. Though ye have lien among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold. When the Almighty scattered kings in it, it was white as snow in Salmon. — Psalm Ixviii. 13, 14. The former part of this psalm is chiefly historical ; it notices the principal events relating to the Israelites down to the times of David. The latter part is congratulatory, and refers to their future glory and prosperity. Alhiding to their degraded condition in Egypt, it describes them as having ''lien among the pots,'^ while employed in working the brick-kilns for Pharaoh, and seeking their repose under the hovels, or amidst tlie rubbish which surrounded them. In this servile con- dition they were considered as the refuse of all things, and the off- scouring of the people. By the special providence of God, they are now raised to a state of dignity and honour; " their shoulder is removed from the burden, and their hands are delivered from the pots." Psal. Ixxxi. 6. For beauty also, and for purity, they are now "as the wings of a dove covered with silver, and her feathers with yellow gold." It is not improbable but doves of this description inhabited or visited the kilns of Egypt, and are here considered as emblematical of the flight of Israel, laden with the treasures of the Egyptians. For " he brought them forth with silver and gold, and there was not one feeble person among their tribes." Psal. cv. 37. To denote the purity of the land which they now possessed, after the destruction of the Canaanitish kings, and their abominable idola- tries, it is said to be "as white as snow in Salmon," referring pro- bably to some neighbouring mountain frequently covered with hoar frost. All this was intended to remind them of their present advan- tages and obligations: it may also afford us some lessons of instruc- tion. I. We are here taught, that those who are exalted to the highest privileges and honours, ought not to forget their former meanness and wretchedness. This lesson was suggested to Israel, by the recapitulation of their history, and is necessary in order to promote humility. They are here told of their poverty and wretchedness in Egypt, and were af- terwards reminded of their abject condition when enslaved by the Philistines. 1 Sam. xiii. 20. Often in the day of prosperity were they reminded of their former adversity, to humble them and to bring them near the Lord. Jer. i. 2, 6, 7; Ezek. xvi. If w^e also now enjoy the blessings of salvation, and taste the plea- sures of true religion, it is good for us to remember our former vileness, guilt, and wretchedness. It is by having these things in remembrance that we realize our dependence upon God, and our ob- VOL. II — 15 114 THE DEGRADATION AND HONOUR ligations so his grace. Ephes. ii. 11 — 13; 1 Tim. i. 13 — 15. Hcn^e also that humbling lesson is given us in Ezek. xvi. 60 — 63. II. However low we may be debased in the eyes of the world, the blessing and favour of God are sufficient to wipe away all reproach, and to crown us with dignity and honour. 1. No nation is so low but God can raise it to a state of happiness and prosperity. Israel was once "the fewest of all people," and so insignificant as not to be reckoned among the nations; but they afterwards became the most renowned, and infinitely surpassed the empires of antiquity. Deut vii. 7; 2 Sam. vii. 23; Psal. cxlvii. 19, 20. The history of our own country would show that we also have been in a low and degraded condition, lying like Israel, "among the pots," though now distinguished by civil and religious privileges; and if at any time we are sunk low again, the same hand is able to raise us up. 3. No family is so reduced by misfortunes, but God is able to exalt them to riches and honour, and to turn all their mourning into- gladness. In another generation it is possible that the de- scendants of many families now living in affluence, may be reduced to poverty and wretchedness, while others who are now low may rise above them. Such changes are often brought about by the wheel of Providence. David was once Saul's servant, and w-as fed at his table: but afterwards, Mephibosheth, Saul's son, was fed at David's table, and was glad to find in him a protector and a friend. Thus it is that even in providence " there are last that shall be first, and first that shall be last.'^ This reflection may teach us two things: — (1.) The vanity of hoarding up riches, for we know not who shall gather them : a fool or a prodigal may give them all to the wind. Eccles. ii. 18, 19. — (2.) The wisdom and propriety of showing pity and compassion to those who are poor and low in the world : we know not but our de- scendants may be as poor and as low as they, and stand in equal need of commiseration. The best way to secure wealth is to make a good use of it while we have it. Psal. cxii. 1 — 3, 9. 3. No individual is so low and worthless in a moral point of view, but grace can lift him up. Those who have hitherto been all defiled with sin, like Israel among the pots, may yet be made holy. Those who have hitherto been the farthest off from God, may yet be " brought nigh by the blood of Christ;'^ those whose hearts have been most at enmity with God, may yet be reconciled; and those who have debased themselves "even unto hell," may yet become an honour to the cause of God. The drunkard may become sober, the blasphemer may learn to "fear an oath," and even the impure Corinthian may be << washed and justified in the name of the Lord Jesus, and by the Spirit of our God." 1 Cor. vi. 11. Say not then, oh sinner, "there is no hope : I have loved strangers, jind after them will I go." Jer. ii. 25. Beware of sinking into despair, Of the peo]?le op Israel. Ii6 as well as of rising into arrogance and presumption : " with the Lord there is mercy, and with him is plenteous redemption." Psal. cxxx. 7 ; Isai. Iv. 7. Think what grace can do, if you truly desire it. God can overlook all your past folly, all your vileness ; can " cover you with the robe of righteousness, and clothe you with the garments of salvation." Isai. Ixi. 10. Come then and buy of him "gold tried in the fire, that thou mayest be rich ; and white raiment, that thou mayest be clothed." Rev. iii. 18. 4. No backslider has so far departed from God but that, if he desire to return, grace can forgive him all. Yes, " if thou wilt return, return unto me, saith the Lord." " I will heal your backslidings, and love you freely." Jer. iv. 1 ; Hos. xiv. 4. " Though ye have lien" so long "among the pots, yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold." IIL Purity is the beauty and the honour of any people : ver. 14. The army of Israel defeated the Canaanitish kings, but it was " the Almighty that scattered them," and gave to Israel the victory. It was in his cause that they engaged, and that ensured them success, Happy if the same or any thing like it could be said of later conque- ror?, who have covered the earth with blood ; but who instead of seek- ing the glory of God, have sought nothing but the gratification of their own ambition ; and the blood of many of their brethren of man- kind crieth against them from the ground. The scattering of these kings was the cleansing of the land from idols; and now that God had set up his tabernacle in the midst of it, " it was white as snow in Salmon." It is neither numbers, nor wealth, nor talents, that can confer honour upon a country, or upon a religious community, but God's dwelling in the midst of them. Moral excellence is the only true glory of man. God himself is " glorious in holiness," and nothing but this can make his people glo- rious. " Happy is that people, that is in such a case; yea, happy is that people, whose God is the Lord." Psal. cxliv. 15 ; Deut. xxxiii. 29. This subject teaches us to look forward to the time when the whole world shall be what Canaan once was " the holy land ;" when righte- ousness and truth shall dwell therein. 2 Pet. iii. 13. In order to this, God will again " scatter" the anti-christian forces, and "kings of armies shall flee apace." Then shall the kingdom and dominion be given to the saints of the most High, and "all nations shall serve" and obey him. The world shall then resume its pristine beauty and purity ; and after being stained with every enormity, it shall become "white as snow in Salmon." Dan. vii. 27. ( 116 ) MORAL INABILITY COMPATIBLE WITH GOSPEL EXHORTATIONS. Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of his good pleasure. — Philippians ii. 12, 13. It is a happy sign that our religious sentiments are correct, when we find a use for every part of Scripture, and perceive an agreement in the whole. Some things in this passage require to be explained ; and if the explanation be just, it will not be inconsistent with other parts of Scripture, which declares unequivocally that our salvation is all of grace. "Salvation " then consists of two parts; in a deliverance from the curse of the law, and from the dominion of sin. The first was ef- fected by the death of Christ, without us. The latter is wrought by the Holy Spirit within us, changing the dispositions of the heart. The one is by price, the other by power. In the first we are wholly passive, in the latter we are active by being acted upon. Now it is of salvation in the latter sense that the text speaks, because it is that in which we are properly concerned. The Holy Spirit "worketh in us," but it is '* to will and to do.*' It is we, and not the Holy Spirit that "repent and believe the gospel ;" that mourn for sin and "mor- tify the deeds of the body." The exhortation in the text therefore is very properly addressed to us. To " work out" our salvation, is not meant of working in a way of merit or desert ; for in this sense, salvation is not of works, but of grace. But it is to grow in grace, to perfect holiness in the fear of the Lord, to work out our way through all the difficulties that lie before us, and to endure to the end that we may be saved. We must set our feet on all our spiritual enemies, and go on mortifying the deeds of the body that we may live. This is to be done " with fear and trembling," a disposition of mind that must accompany all our striving to enter into the kingdom of God. The work itself is great and large, and the time allowed is short, very short for so important a concern as this. While pressing into the king- dom, we have reason to fear and tremble, lest we should not finally en- ter in and be saved. We are like persons on a dangerous voyage, and have cause to fear, lest after all we should be shipwrecked. "It is God that worketh in us to will and to do:" he gives us a heart to seek him, he keeps up every holy resolution till it is put into actual execution. It is of God that we are at first made willing to submit to mercy, and to be saved in his way, by coming to Christ for life. Now also it is of God, who makes us willing to give up all our idols, to watch and pray against every temptation, to run in the way of his commands, and to hold out in our Christian course. If it be asked how the Lord worketh in us ? The answer is, not by forcing us against our will, but by making us willing, and that in a way suitable to our rational nature; namely, b}^ conviction, and by the MORAL INABILITY COMPATIBLE WITH EXHORTATIONS. 117 influence of motives. Hence we are led to judge of things in a measure as they are, and to act from the clearest conviction of the understand- ing. Only let the mind be in a proper state, and the eternal realities of religion will operate powerfully upon us, and give to the mind an impulse that is irresistible. Views of the evil nature, and awful con- sequences of sin will render us willing to attempt its mortification, and to submit to every species of self-denial. Proper views of the gift of God will make us thirst for that living water, and dispose us most cordially to embrace the Saviour. John iv. 10. From the passage thus explained, we may infer, (1.) That exhortations to holy duties do not imply any self-suf- ficiency in us, without the influence of the Holy Spirit. They show us what ought to be, and so are proper both to saints and sinners. But something more is necessary to make us what we ought to be, and incline us to do what God requires of us. Exhortations place before us the motives to action, but it is the Holy Spirit that prepares the mind to receive them, and to yield to their influence. (2.) That the ivork of the Holy Spirit does not release us from obligation, but on the contrary, affords an additional motive for our compliance with the will of God. There is as much need for us to "strive to enter in at the straight gate," as if God had never promised the aid of his Holy Spirit. It is the same in natural things as it is in spiritual things; we are as much dependent in one case as in the other; and yet that dependence does not supersede the use of ordinary means. It is " in God we live, and move and have our being;" yet we employ means for the preservation and continuance of life, and should have no reason to expect it in any other way. More particularly — 1. Consider the exhortation itself: «' Work out your own salvation with fear and trembling." This of necessity implies that a great part of our salvation is still to come, and is not wrought out; that much needs still to be done in order to wean us from the present world, and fit us for heaven. 1. There is much remaining ignorance in us, which needs to be removed. We have not yet learned to think of ourselves as we ought to think, nor of God and spiritual things as we ought. "We know but in part, and see as through a glass darkly." We have made but little proficiency in divine knowledge; there are heights and depths which we have not explored. 2. Much remaining depravity in our hearts, many unmortified affections and lusts. There is in us a great deal of pride and vanity, love of the world, impatience and fretfulness under the dispensations of Providence, and a thousand evils which daily beset us. How important then that we watch, and pray, and strive; that we embrace every oppor- tunity of serving the Lord, and do whatsoever our hands find to do with all our might. We are like the Israelites when they entered Canaan: we have innumerable difficulties to overcome, a host of ene- /%>^ OF Tm 118 MORAL INABILITY COMPATIBLE WITH EXHORTATIONS. mies to subdue, before we can possess the land; and it is by little and little that we shall drive them out. 3. There are numerous temptations and snares that still await us; many as we have already escaped, there are still more in reserve. Satan will be working against us, the world will still be opposing us, and providences will still be trying. We shall need therefore great exertions, great grace, and great patience, to bear all, to overcome all, and endure to the end. Ephes. vi. 13. 11. The encouragement given us: "For it is God that worketh in you both to will and to do of his good pleasure." 1. Consider the goodness of God in " working in us." He might have left us to get through as well as we could, and given us up to our own vileness. If a nation were enslaved, and a prince sent a powerful army to their assistance, it would encourage them to renewed exertions to obtain their freedom. How much more the aid which God has promised in the spiritual warfare, which is sufficient to make us " more than conquerors through him that loved us." 2. Consider the power of God, and of what importance it is to have such an efficient d\\y. When we consider the strength of our enemies, and the power of indwelling sin, we are sometimes ready to despair of obtaining the victory; but the consideration that God is on our side, and working in us as well as for us, is sufficient to animate us in the conflict, and to give us the assurance of ultimate success. Joshua xxiii. 10; Hag. ii. 4. 3. ThQ faithfulness of God is also encouraging. He "will not for- sake the work of his own hands," but will perfect that which concerneth us, " for his mercy endureth for ever." Psal. cxxxviii. 8. If he excite spiritual desires, it is that they may be fulfilled; if he gives repentance, it is that it may be followed with pardon and eternal life. Psal. cxlv. 19. 4. The consideration that all is wrought in w^ by the Holy Spirit, suggests a motive to fear and trembling, as well as of humble confidence and hope. This should keep us from presumption, from running into evil, or letting down our watch. If God depart from us, or withdraw the influence of his grace, we shall perish like Samson in the midst of the Philistines. It is only by diligence and watchfulness, that we may expect God to "work in us to will and to do of his good pleasure." How lamentably deficient is that system of religion, which finds no place for the renewing influences of the Holy Ghost! It is like the earth on which neither rain nor dew descends, but is cursed with per- petual barrenness and desolation. Let us be careful that we do not grieve the Holy Spirit by the in- dulgence of self-sufficiency, to the neglect of his inspiring and sanctify- ing grace; always remembering that he it is who "worketh all our works in us." Isai. xxvi. 12. I ( 119 ) THE RESURRECTION OF CHRIST. The Lord is risen indeed, and hath appeared to Simon. — Luke xxiv. 34. To the disciples in their present bewildered state, this fact must have afforded unusual joy and satisfaction. They had been overwlielmed with doubts and apprehensions respecting the Messiah, and iiad just been expressing their feelings of the deepest despondency: "We trusted it had been he>vhicli should have redeemed Israel." Who can tell the painful anxiety which oppressed their hearts, during the interval be- tween the crucifixion and the resurrection of their Lord, especially as they had formerly expressed themselves with so much confidence, saying, "We know and are assured that thou art Christ, the Son of the living God." It is no wonder, therefore, when the fact of the resurrection was fully ascertained, that the two disciples were so eager to return to Jerusalem with the tidings, while others of them had also the same joyful message to communicate. Their hopes all depended upon this important event; the resurrection of Christ was the resurrection of his cause, which now for a few days had been so much beclouded; and they were "begotten again to a lively hope." 1 Pet. i. 3. To us also the resurrection of Christ is no less in- teresting; the trust which believers have reposed in him is of infinite moment, and it becomes us to see that our hope is well founded. If our faith be vain, we are yet in our sins, and are " of all men most miserable." Let us therefore, I. Examine the nature of the evidence, by which the fact of our Lord's resurrection is supported. The friends and the enemies of the gospel are at issue upon this point, and all our hopes of eternal life are involved in it; it is therefore of the utmost consequence that the fact itself should be clear and satisfactory. 1. We may observe that the evidence of our Lord's resurrection is such as was intended for the exercise offaith,dir\d not for the satisfac- tion of unbelievers, to whom it would prove a stumbling-block rather than a means of conviction. The Jews require a different kind of evidence of his being the Son of God : " let him come down from the cross," said they, " and we will believe him.'^ Other unbelievers have objected, Why did he not appear in Jerusalem after his resurrection? But in either case the great body of the Jewish nation would have had no occasion for the exercise of faith, and nothing on which to found the objections of unbelief. This, however, is not God's method of dealing with mankind : the gospel itself was delivered in the form of a testimony, and its principal facts are supported by the same kind of evi- dence, rather than by any direct appeal to the senses: and "if they will not believe Moses and the prophets, neither will they be persuaded though one rose from the dead." Our Lord had also told the Jews, on his last visit to the temple, that they should see him no more. 120 THE RESURRECTION OP CHRIST. Matt, xxiii. 39. To have been seen of them generally, therefore, after his resurrection, would have falsified his own assurance. When Moses had taken a final leave of Pharaoh, for a rejection of all the evidence he had given of his mission, it would ill have comported with the dig- nity of his character to have returned and wrought more miracles for the conviction of the infidel king. Exod. x. 29. Equally unsuitable would it have been for our blessed Lord to have offered fresh evidence to a set of men who had rejected and were determined to reject all evi- dence in favour of his being the true Messiah; and on this principle Christ himself acted in more than one instance previous to his death and resurrection. Matt. xii. 29; xvi. 4. If evidence would have sufficed, they had seen Lazarus raised from the dead; but instead of believing, they only sought to take away his life. They had also heard the confession of Judas, that he had betrayed innocent blood; but their only reply was, " See thou to that." Amidst such incorrigible blindness and hardness of heart, if they asked for a sign, it was but just that " no sign should be given them,'^ but that they should be left to multiply objections, and to fill up the " measure of their iniquity." They were therefore left " to stumble, and fall, and perish." Isai. viii. 14, 15; Acts xiii. 40, 41. 2. The evidence, though founded upon testimony, is amply sttjffi- cient for faith to rest upon, and therefore leaves all unbelievers without excuse — (1.) Because the resurrection of Christ was foretold in prophecy, and therefore an event that ought to have been expected. Isai. xxvi. 19; liii. 10; Psal. xvi. 9, 10. To the latter of these prophecies the apostle Peter appeals, in his address on the day of pentecost. Acts ii. 25 — 27; and Paul also in his reasoning with the Jews of Antioch. Acts xiii. 35 — 37. Our Lord himself repeatedly foretold his own resurrection, though the disciples had as often overlooked it. Matt. xx. 19; Luke xxiv. 6—8. (2.) The fact itself is attested by a number of competent witnesses. The Lord not only " appeared to Simon," immediately after his resur- rection, but to all the apostles whom he had chosen; to whom he showed himself alive after his passion by many infallible proofs, being "seen of them forty days, and speaking of the things pertaining to the kingdom of God." Acts i. 3. He was " first seen of Peter, then of the twelve; and after that, he was seen of above five hundred brethren at once." 1 Cor. XV. 5, 6. (3.) The testimony given of the fact is sufficiently credible. The disciples had never shown themselves very credulous; on the contrary, they were " slow of heart to believe," and required no ordinary degree of evidence. Luke xxiv. 38 — 40; John xx. 25 — 28. They had no worldly ends to answer by their testimony; they knew that persecution, flufferings, and death would be the consequence. Their manner of relating the fact is such as to furnish sufficient proofs of its being true. The history of the two disciples going to Emmaus, as narrated in this chapter, carries its own evidence with itj and the sacred vrriter THE RESURRECTION OF CHRIST. 121 appears himself to have been deeply affected with the circumstances. Christ's appearance to Mary shows the fact in the strongest light pos- sible. John XX. (4.) As the witnesses of the resurrection were not impostors, so neither were they enthusiasts. Their writings show this, for they are full of wisdom and knowledge, and make their appeal at once to the understanding and the heart. Besides, it would have been impos- sible for them to have imagined all the discourses which our Lord addressed to them, and all the peculiar circumstances which occurred after his resurrection. Peter might therefore well say in the name of the rest, "We have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty." 2 Pet. i. 16. IF. Consider the connexion which this fact has with the truth of the gospel, and some of its leading doctrines in particular. 1. The truth of the gospel itself rests upon the reality of Christ's resurrection; for "if Christ be not raised, our faith is vain, and we are yet in our sins." 1 Cor. xv. 14 — 17. We have then no Mediator, no Intercessor, and our looking and waiting for the Son of God from heaven is altogether vain. We are yet where Adam left us, under the wrath of God, and without hope, for any thing that we know to the contrary. But if the Lord be risen indeed, then is the gospel true, and there is "redemption through his blood." 2. The resurrection of Christ is represented as having an influence on our regeneration, or our being raised from a death in sin to a life of righteousness; so that none would have been quickened or born again of the Spirit, if Christ had not risen from the dead. Ephes. ii. 4 — 6. It is in virtue of his resurrection that the Holy Spirit is given, and that sinners are converted to God; all had else remained under the power and dominion of sin. John vii. 39; xvi. 7,' 8. 3. It is essential to onv justification with God. Christ was our re- presentative, he "bore our sins in his own body on the tree; was made sin for us, that we might be. made the righteousness of God in him." *^He was delivered for our offences, and raised again for our justifi- cation." Rom. iv. 25. But if not raised, our justification would be impossible, and we should still lie under the curse. 4. By his resuri^ction, Christ has obtained dominion over death and the grave, and holds in his hands the "keys of the invisible world." Rev. i. 18. Death is no longer an object of dread to those who believe in him, for "through his own death he hath destroyed him that had the power of it, and delivered those who were all their life time subject to bondage." Heb. ii. 14, 15. 5. The resurrection of Christ is both the pattern and pledge oi our own resurrection, and he "is become the first fruits of them that slept.'* 1 Cor. XV. 20; Phil. iii. 21; 1 Pet. i. 3, 4. 6. This important fact gives assurance of the general resurrection, and of ihe, final judgment. Acts xvii. 31. "All that are in their graves VOL. II. — 16 129 THE LIFE OP PRIMITIVE CHRISTIANS. shall hear his voice, and must come forth, either to the resurrection of life, or to the resurrection of damnation." John v. 38, 39. THE LIFE OF PRIMITIVE CHRISTIANS. Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father. — 1 Thessalo- NIANS i. 3, Amongst all the primitive churches, that at Thessalonica was one of the most amiable, and they are alwa3^s spoken of in the most affection- ate and respectful manner. Paul could never think of them without pleasure, and in the text he addresses them in terms the most animating and encouraging. In a brief description of their character, he repre- sents them to have been remarkably active and laborious, and perse- vering: and all this from a right principle; for it is ascribed to faith, love, and patience. On this account he " remembered " them in his prayers, and could mention them with joy, " in the sight of God and our Father.'' The text may therefore be considered as descriptive of the life of the primitive Christians — I. It was an active life, and this activity is ascribed to " faith. ^' It was '^the work of faith." This is the principle that kept them alive, and stimulated theift to duty. 1. Their religion did not consist in an exclusion from the world, or in retired contemplation, like some in after ages, or the monks of later times; nor in selfish raptures, like some modern enthusiasts, who would make the whole of religion to consist in an assurance of their own sal- vation, and leave the wide world to perish in their sins. The life of primitive believers, on the contrary, consisted in doing good; in disseminating the knowledge of the gospel, in seeking the welfare of mankind, and in serving their generation according to the will of God. It was a life like that of our blessed Lord, who went about continually doing good. 2. Their activity is ascribed to faiths whose work it was. Faith is opposed to works, but not to working, especially not to work- ing for God. Believers have always laboured in his cause, and for his glory, and they are the only persons that have done so. This is also a very important principle; without it all our doings are of no account, for <' without faith it is impossible to please God." It is eminently the work of God, to <' believe on him whom he hath sent," for this is the commencement of every good word and work. John vi- 29; Heb. xi. 6. Where there is but little faith, there will be but little done for God. This may be seen in the case of the disciples, before and after the resurrection of Christ. When their faith was weak and wavering, they did but little; but after the day of pentecost, when they were full of faith and of the Holy Ghost, they laboured with abundant success. This may be accounted for, if we consider that faith brings us into a state of union and nearness to Christ, and enables us to lay THE LIFE OF PRIMITIVE CHRISTIANS. 12» hold of his strength. Faith is likewise conversant with the promises, it is persuaded of them and embraces them, and this stimulates the soul to action. II. The life of primitive believers was laborious, and this is ascribed to "love.'' They not only performed the work of faith, but " the labour of love;" and labour is a stronger term than that of working. It denotes the taking of great pains and trouble in performing what is to be done, and counteracting and overcoming the difficulties that lie in the way of serving the Lord; and it is thus ordered, that our love to him may be fully tried. The greatest things that have ever been done, have generally been the result of extraordinary labour. This was exemplified in the great work of Moses, in bringing Israel out of Egypt; in the work of Nehemiah, in bringing them back again from Babylon; and of Paul, in preaching the gospel to the heathen world. The life also of our blessed Lord was a life of incessant labour, while with unwearied zeal and assiduity he " preached the gospel o[ th-e kingdom, and healed all manner of sicknesses among the people." The cause of Christ is like an immense harvest, where a great many hands are employed, a great deal is to be done, and all in a little time. 1. There are 'multitudes of souls all around us, that need to be converted, and the season is short. The "world lieth in wicked- ness," and is in danger of perdition. Many opportunities and occa- sions of doing good present themselves, and there is a wide field for labour, both at home and abroad. 2. There are many oppositions and difficulties to be encountered, wherever a door is opened for doing good. The work of a Christian is like rowing against wind and tide, every thing tends to impede his progress. He must go against the principles, the customs, and the prejudices of the world, and expect little else but opposition. What a view we have of the labours and sufferings of the Christian life, not only in the primitive believers, but in the martyrs and confessors of all ages, in the early reformers, in the puritans and nonconformists of later times, in the privations and exertions of va- rious missionaries on foreign stations, and in all that are in any de- gree eminent for God. 3. The exertions of primitive Christians in this great and good cause are ascribed to love, and such must be the motive by which we are influenced, if we would serve the Lord Christ. I^ove is a flame that cannot be extinguished, a stream that bears us along, and carries every thing before it. 2 Cor. v. 14. It consists in that one- ness of heart with God, with Christ, and with his people, that sweet- ens all our toils, that makes the yoke of Christ easy, and his burden light. Solomon is said to have rejoiced in all his labour, even in temporal things: but what was this when compared with the work of Paul, and his labour of love for Christ? He could sa}^, "I am ready not only to be bound, but also to die at Jerusalem for the name 124 THE LIFE OF PRIMITIVE CHRISTIANS. of the Lord Jesus." Acts xxi. 13. The toil of a Pharisee i^ that of a slave; his heart is not in it, and therefore he thinks much of what he does: but love will make us think little of all we do for Christ. The thoughts of God's love to us in the gift of his Son, and of the love of Christ in giving himself for us, will be a sufficient sti- mulus to exertion in his cause. If we love the souls of men, we shall labour to promote their salvation; and if we love those who love Christ, we shall lay out ourselves for them, and thus " by love serve one another." III. The life of primitive Christians was a life of patience, and this is ascribed to '^ hope." Those who have been active for God have often failed of patience in the day of adversity. But God must be glorified passively as well as actively, in suffering as well as doing his will. Patience is exercised in three ways; in bearing affliction from the hand of God, in enduring injuries from men, and in waiting for sus- pended favours. 1. In bearing afflictions from the hands of God, Job was an illus- trious example, though not a perfect one; and in him was exempli- fied " the patience of hope." He that does not love God in adver- sity, as well as in prosperity, makes good Satan's charge, that he does not serve God for naught. 2. In bearing injuries from the hands of men, we have many bright examples in the sufferings of the martyrs, and in many others who have patiently endured the spoiling of their goods, the loss of character, and the privation of every earthly enjoyment. 3. In waiting for suspended favours, and the accomplishment of promises, there are numerous examples in those servants of God who have laboured long with very little success, and who still continue to labour in all " the patience of hope." Though faint, they are still pursuing. Those also who have been kept patient and re- signed with heaven in view, though prevented, like Israel, from en- tering into Canaan, have exemplified the patience of hope; after having wrought the "work of faith, and labour of love." Christ himself was an example of each of these virtues: his life was a most eminent illustration of the "work of faith, labour of love," and the " patience of hope." This last is called " the patience of hope," because it is patience arising from the expectation of future good, though at present it is delayed. The hope of deliverance from trouble will enable men to endure great sufferings and hardships; how much more the hope of the gospel, the hope of success in our labours, of winning the prize, the crown of life, and enjoying the approbation of our Lord and Master! All the work and labour of these primitive saints was done in truth and uprightness, "in the sight of God and our Father." This only is true religion, this onl\' will bear the test. If ( 125 ) PETER'S REPENTANCE. And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly. — Mat- thew xxvi. 75. There is an extreme difference between the backsliding of some persons, and that of others. Judas and Peter both sinned, and nearly at the same time. They were both apostles, and both sinned against Christ; one with his whole heart, but not so the other. The fact of Peter's repentance is stated with great simplicity, but is full of instruction. (1.) Remark the occasion of it, "the crowing of a cock." Ano- ther evangelist says, that "the Lord turned and looked upon Peter," and this melted his heart: both, no doubt, contributed to the same effect. The unconscious bird awakened his lost mind to reflection, and the shrill pierced his soul. The eye of Jesus touched all the secret springs of sensibility; it was a look full of meaning, and Peter could understand it. It seemed to say. Not know me, Peter! And is this thy kindness to thy Lord? (2.) The effect of this admonition, "he went out." Godly sor- row seeks retirement, it cannot bear the gaze of the multitude. While the heart is hardened and unconcerned, we may mingle with com- pany, and even endure the society of the wicked ; but when truly wounded for sin, we shall soon want to get alone, and there bewail ourselves, like Ephraim. Jer. xxx. 18 — 20. (3.) He "went oni and ivept.^^ It was happy for him that he could weep. Judas also went out, but it was in despair, and he " went and hanged himself" He was full of remorse, and full of misery, but there is no account of his weeping. He had no godly sorrow, no love to the Saviour whom he had betrayed; his was only the "sor- row of the world, which worketh death." 2 Cor. vii. 10. (4.) It is observed that he "wept bitterly. ^^ There was a poig- nancy in his grief which is quite unusual. His reflections were bit- ter, piercing him to the heart, and overwhelming him with sorrow and grief. Our principal inquiry will now be directed to the source of Peter's repentance, or what it was that rendered his grief on this occasion so pungent and profuse. No doubt, all those circumstances which aggravated his guilt, now had their full effect upon his heart — 1. He would think of the peculiar favours which he had received from his Lord, and what an unworthy return he had made for them. He was not only numbered with the twelve, but was one of the three disciples whom the King delighted to honour. Peter, James, and John were his intimate and bosom friends, and Peter was the first of the three. Jesus took him to the mount of transfiguration. Matt. xvii. 1. He was with him at the raising of Jairus's daughter, and also in the garden of Gethsemane. Mark v. 37; Matt. xxvi. 37. 126 Peter had been admitted to special intercourse, and was greatly be- loved of his Lord: what then must have been his reflections? ^. The strong professions he had made of inviolable attachment, and the confidence he had in his own fidelity, must have added pun- gency to his own grief. He had said to Jesus, " I am ready lo go with thee to prison and to death : though all men forsake thee, yet will not I." The remembrance of all this must have added a bitter ingredient to the cup of sorrow, and have overwhelmed him with shame and confusion, for such violated friendship and pledges of regard. 3. The solemn warning that had been given him, and which ought to have operated in a way of self-diffidence, watchfulness, and prayer, must now be remembered with the deepest regret. Luke xxii. 34. He ought to have been aware of his danger, after such a warning; yet it is probable that on the mind of Peter it produced a contrary eflfect. Instead of concealing himself, like the rest of the disciples, he would go to the palace of the high priest, to give proof of his fidelity: and there, unexpectedly, his courage failed him. 4. He had needlessly exposed himself to temjHation^ not only after he was warned, but without having an immediate duty to per- form. He had no call to go to the palace of the high priest, his appearance could answer no valuable purpose; and if he thought that he might safely go as a stranger, and neither be called upon to own or to deny the Saviour, he was guilty of great presumption; the remembrance of which would cause him to " weep bitterly." 5. The act of denying Christ would now deepen his grief still more. This act was made up of cowardice, the fear of man, and a mixture of falsehood. It was a sin of the greatest magnitude, and our Lord himself hath distinguished it as such by saying, "Who- soever will deny me before men, him will I also deny before my Father which is in heaven." Matt. x. 33. It was therefore no sin of common infirmity, but one of the most aggravated kind. 6. The dreadful oath which accompanied this denial, is another circumstance which would deeply affect the heart of the penitent. He invoked the wrath and curse of God upon himself, if he knew the man ! The bitterness which the remembrance of this would occasion, cannot be described. It was a sin without a parallel, suffi- cient of itself to sink him to the deepest perdition. 7. The repetition of the offence adds still more to the aggravation. Thrice did he deny the Lord; and though the intervals were short, a little time was given for the reflection. When first interrogated, and tempted to prevaricate, why did he not leave the palace, and get him out ? If unable to suffer for Christ, or to endure shame for liis sake, he should have fled: instead of which he stands it out with glaring falsehood, and accumulated guilt. Mark xiv. 70, 71. 8. The situation of his blessed Lord at the time would furnish another source of bitter reflection. Was it not enough that he was buffeted, spit upon, and smitten by the servants of the high priest? SUBMISSION TO BEREAVING PROVIDENCES. 127 Must Peter also help to condemn and to crucify him? Could injured goodness look upon such a faithless follower? Yet, amidst these in- dignities, Jesus turned himself and looked upon Peter; and when Peter thought thereon, he " wepf Improvement. (1.) While reflecting on Peter's conduct, are we in no degree chargeable ourselves with denying Christ? Have we not done it in- directly, through fear, or shame, or worldly interest? (2.) If so, have we gone out and "wept bitterly," as Peter did ? If not, the threatening lies against us, and it will be our ruin. Matt. X. 33. (3.) How great and unspeakable the mercy, that such sinners can be pardoned ! . SUBMISSION TO BEREAVING PROVIDENCES. The Lord gave, and the Lord hath taken away; blessed be the name of the Lord. — Job i. 21. The afiiiction and the patience of Job are set before us as an ex- ample, and there is scarcely any case that can occur, but something in his complicated trials will be found to correspond with it. His afflictions were sent, not so much in consequence of any particular sin, as for the trial of his faith. God is represented as glorying in him, and Satan answers by alleging that his religion was all founded in self-interest. The Lord therefore consents that trial should be made: the trial was made, and it turned to the honour of Job. However painful any affliction may be, while we are exercised by it, yet when it is over we often perceive that all was wise and good j at least we see it so in others. In Job's trials in particular, God was, glorified, Satan confounded, and the sufierer comes forth as gold. That which supported him under all, was the power of religion,, the value of which is never more known than in the day of adver- sity. This is the armour of God, which enables us to stand in the evil day; and "having done all, to stand.'' That which enabled Job, to take every thing well at the hand of God, was the love he bore ta his holy name; and that name he blessed and adored, under all his bereavements. There are two things in the text particularly worthy of notice : — • The spirit of submission exemplified in the conduct of Job, and the principles on which that submission was founded. I. The spirit of submission, under bereaving providences, exem- plified in the conduct of Job. There are several particulars in this case which serve to show the greatness and severity of Job's affliction, and the aboundings of the grace of God towards him, which enabled him to endure it all with so much meekness ajnd submission. 128 SUBMISSION TO BEREAVING PROVIDENCES. 1. 'The, degree of his afflictions. The objects taken away were more than were left, and seemed to leave him nothing to comfort him; his whole substance, his whole family, excepting one who only served to increase his distress. After this he is grievously afflicted in his own person: still he is submissive and resigned: chap. ii. 10. We may have had our losses, in property, in children, and in valuable friends; but we have not lost our all. We have also had personal affliction, but it has been mixed with mercy; not, like Job's, unattended with any alleviating circumstance. 2. His trouble came upon him suddenly and unexpectedly, and completely reversed his former circumstances. It was all in one day, and that a day of feasting too, when every thing appeared promising around him. Prosperity and adversity are like two oppo- site climates: men can live in almost any temperature, if but inured to it; but sudden reverses are insupportable. Hence it is we feel most for those Avho have seen better days when they fall into poverty and want. Yet we see that Job calmly submitted to all his, trials and bereavements, and even blessed the name of the Lord. And shall not we copy his example? We have never experienced his trials, nor does God usually deal thus with any of his people; his strokes are more gradual, and less severe than in the present instance. We often witness the dying pains and sorrows of our friends, till they and we are made willing to part; thus the load is gradually dimi- nished, so that we are able to bear it. But it was not so with Job, and therefore his submission is the more remarkable. 3. Though Job was eminently pious, it is doubtful whether his children were so in any degree, and this would render the bereave- ment far more severe. It is a great alleviation to our afflic- tion, when those who are removed by death have given us reason to hope that they are now with God, and that they sleep in Jesus. But this consolation appears to have been denied to Job, who in the day of his calamity had manifested a godly jealousy over his children, which indicated his apprehension that all was not right, chap. i. 5: and how much this must have added to his affliction cannot be de- scribed. Yet we hear him say, "The Lord gave, and the Lord hath taken away: blessed be the name of the Lord." 4. His submission also appears in a holy moderation which at- tended his griefs. A man of no religion would have been distracted, or have sunk in sullen despair. A heathen would have cursed his gods, and perhaps have committed suicide, being filled with rage and disappointment. But Job, fully sensible of his affliction, and feeling it in every point, still in patience possesses his soul. He rises from the earth, rends his mantle, shaves his head, and prostrates himself before the Lord. 5. Amidst all his sorrow and distress, he preserves a holy resolu- tion to think well of God, and even blesses his Itoly name. Losses and trials are sent to prove us, and we have no more religion than we actually possess and manifest in the day of affliction. If SUBMISSION TO BEREAVING PROVIDENCES. 129 half that religion so generally professed were submitted to this test, it would be found lamentably deficient; and this probably is the rea- son why some towering professors feel so little for their brethren in adversity. II. The principles on which Job's submission was evidently founded. There is something in the meek and humble resignation of a good man in the day of trouble, very different from that of other persons. Some sort of patience and submission is found amongst men in gene- ral, but not like that which real piety produces. There is the patience of despair, and a submission to fate*, but Job's was of a very different description. 1. He considers all that befell him as God's doing, and this calms and quiets his spirit. He overlooks instruments and second causes, which would have given to his losses the character of injuries, and have filled him with indignation; and therefore he does not say the Chaldeans and Sabeans had done him this injustice, but "the Lord gave, and the Lord hath taken away." Seeing and con- fessing his hand, answered every objection: and, however trying the dispensation, "it is the Lord, let him do what seemeth him good." This is true submission, to have no will of our own, but to have it lost and swallowed up in the will of God, even in those things that are most contrary to our natural inclination. " I opened not my mouth," said David, "because thou didst it." 2. He recollects that all he had was from the hand of God; that it was merely a gift, or rather lent for a time, to be employed for his glory. " The Lord gave," says the patient sufferer. These cattle, these children were not mine, though 1 called them so: in taking them away the Lord has only resumed his own, and left me as I was before, naked as from the dust I came. 3. He feels thankful that they were once given him to enjoy, though now they are taken from him. Supposing we are not allowed to enjoy our mercies for ever, or without interruption; were they not mercies while we did enjoy them ? We may see rea- son to bless God that ever we had property, or children, or friends to enjoy, and that we possessed any of them so long as we did ; though now, by the will of Providence, we are deprived of them all. 4. Even when bereaved of every earthly comfort, he considers God as worthy of his gratitude and adoration. Job could bless the hand that took away, as well as the hand that gave; and this must have been a special act of faith. We may not be able at present to see the mercy contained in any of our bereavements, yet in the end we may see it, as was the case with Jacob, when Joseph was sold into Egypt. But Job already sees enough to assure him, that all his afflictions should be overruled for good, and should promote his spiri- tual and eternal welfare. VOL. II. — 17 130 THE REWARDS OF BENEVOLENCE. RErLECTIONS. (1.) How wise then, and how needful, to choose the '' better part " which shall never be taken from us; to "set our affections on things above,'^ where all is durable and lasting; and " not on things on the earth/' vi^hich are all fading from our sight, and quickly passing away. (2.) Afflictions, if not sanctified, will only tend to aggravate our guilt. They are the voice of God, calling us from earth and sense; the discipline which our heavenly Father employs, to make us "par- takers of his holiness;" and if despised or disregarded, wmII leave us worse than we were before. (3.) The example of Job teaches us that a spirit of despondency and discontent in a time of trial, is utterly inconsistent with true reli- gion; yet how many there are that "faint in the day of adversity," and who, instead of deriving consolation and support from the pro- mises of the gospel, are utterly inconsolable, and sink into gloom and despondency! (4.) While we admire the patience and submission of Job, we can- not but abhor the unfeeling conduct of his friends, w4io with only a small proportion of his piety could pass unwarrantable censures upon his character, and withhold from him those succours which humanity itself demanded. Job vi. 14. THE REWARDS OF BENEVOLENCE. But my God shall supply all your need, according to his riches in glory by Christ Jesus. — Philippians iv. 19. Among men there is a great inequality of worldly circumstances, and it is wisely ordered that it should be so. In many things we derive mutual support from one another, and this unequal distribution of property furnishes both the occasion and the means of discharging the. common duties of benevolence. Those who possess much tem- poral good are not to consider themselves as proprietors, but as "stewards of the manifold grace of God;" and such as are faithful to the trust reposed in them, will find it turn to a good account at last. Even in this world it is often seen, that what is done for others is not lost; and in the world to come it shall be remembered to their joy. This is intimated in the text. Paul was now a prisoner in Rome, and the Philippians had liberally contributed to his necessi- ties. They are therefore told that they should lose nothing; but gain much by this exercise of Christian kindness and compassion. I. Briefly explain the import of the promise: "My God shall supply all your need." It supposes that we are needy creatures, full of wants both for body and soul, for this world and that which is to come. Man, if left to himself, would in every sense be poor and wretched, miserable, blind THE REWARDS OP BENEVOLENCE. 131 and naked, and destitute of all things. We are therefore directed and encouraged to look to the Lord for all temporal supplies, as well as to deal with him for all spiritual blessings. Rev. iii. 18. The promise in the text, however, requires to be understood with some restriction: for, 1. Though God engages to supply all our need, yet he himself must judge what it is we do need. We are too unwise and too selfish to know what is really good for us. Many of our wants are ideal, or artificial only: our real necessities are but few. We may think we need more influence, more wealth, and many other things: but the Lord has not promised these, nor does he allow us to covet any earthly portion. Jacob only asked for bread to eat and raiment to put on, and God gave him this and much more. Let it suf- fice us, if he withholds "no good thing from them that walk uprightly:" " bread shall be given them, and their water shall be sure." In spiritual things also we are incompetent to judge what is needful. We may think we want consolation, when the Lord knows we need correction; and though in this respect, as well as in the other, he may not give us what we desire, yet he will give us what we need. 2. Though God will supply all our wants, yet he must judge of the time and manner of doing it. The Lord very often moves in a mysterious way to provide for our necessities, or to pre- vent our falling into poverty and distress; and his measures may appear to us destructive and ruinous. Who would have thought that Jacob's necessities, and those of his family, were to be provided for %y the imagined death of Joseph, and by his being really banished for about twenty years from his beloved father? Yet so it was: and he was sent into Egypt before them, "to save much people alive." Gen. 1. 20. 3. Though God withhold from us some things which we think we need, he bestows others fur beyond all we could ask or think. We often imagine, if we could but have our desire, it would be well for us: but if the Lord were to give according to that rule, we should soon be undone. It is our wisdom to pray as David did, " Here am I: let him do unto me as seemeth him good." God gives more in answer to such prayers, than to those which are more specific. And, indeed, what is it that we can specify? We are ignorant of a great number of our wants, because they are constantly supplied, and as constantly anticipated. If God were to stop the tide of mercies, both temporal and spiritual; how would it be with us then? There are thousands of evils from which we are preserved, and thousands of mercies we enjoy^ of which we are scarcely sensible; and, generally speaking, God supplies our need by not allowing us to feel it. The Lord also knows of many future ills and many future wants, which we cannot foresee, and against which we are therefore unable to provide. Our asking is like that of Joseph's brethren, and God's giving is like his, when he not only filled their sacks, but gave them provision also for their journey. Happy for us, our "Father knoweth what we need before we ask him." Matt. vi. 8. 132 THE REWARDS OF BENEVOLENCE. 4. We have not only our common and ordinary need, which the Lord engages to supply, but also our special times of need, and for which he has made a special provision. Heb. iv. 18. Times of trial and temptation require extraordinary succour and support. When Paul had a messenger of Satan to buffet him, he obtained this promise, "My grace is sufficient for thee." And to us the direction and promise is, " Call upon me in the day of trouble, and I will deli- ver thee, and thou shalt glorify me." Or if called to extra- ordinary labours, he will provide all that is requisite, and grant us extraordinary strength. Exod. iv. 10 — 12. II. Endeavour to confirm the truth of the promise. The language of the text is very strong, and it would seem as if Paul had the direction of the divine bounty. But though this could .not be the case, he was authorized to assure the brethren at Philippi that they should lose nothing by all the kindness they had shown to him. God, so to speak, would not be beholden to them for the fa- vours they had conferred upon his servant Paul. 1. Consider God^s infinite riches, for he will give "according to his riches in glory," or his glorious riches. This indeed is not the case among men: the most wealthy are not always the most liberal, and but few give in proportion to their wealth. But it is here said that God will give "according" to his ability: and what then must his giving be! Nothing short of an infinite good. God has all things, and " all things are yours." " The hearts of all are in his hand, and he can turn them as the rivers of water." If then he does not give much in this world, think not it is because he has not much to give, or that he is wanting in loving-kindness and tender mercy; for his riches are immense and unbounded, and his love is infinite. If he withholds, it is because it would not be best to give, and because he would teach us our absolute dependence upon himself. He gives "grace," and he will also give ^' glory:" and if he gives the best portion we may be content, though he gives not that which is inferior. 2. The medium through which all our mercies flow: it is " by Christ Jesus." God in all his bestowments has a special re- gard to Christ; and so dear is he in his sight, that there is nothing too good or too great to give for his sake. All his riches in glory are communicated through him, and in no other way. The Lord is so well pleased for his righteousness' sake, as to be willing to answer every petition that is offered in his name, and to do for us exceedingly beyond "all that we can ask or think." (1.) What encouragement there is to do good, especially to those who are of the household of faith, and are suffering or labouring in the cause of Christ; for it is to such acts of kindness and liberality in particular, that the promise in the text is made. " My God shall supply your need," says the apostle, even as ye have had compassion upon me. So also he prays in another case, where he had found mercy in the day of trouble. 2 Tim. i. 16 — 18, PRE-EMINENCE OF CHRIST's KINGDOM. 133 (2.) There are certain cases which God has adopted as his own. He is the " father of the fatherless, and the widow's judge in his holy habitation;" and he will not suffer those who contribute to their relief to be losers by it, even in the present life. Psal. xxxvii. 25,26; Prov. xix. 17. And in the last day, all these acts of kindness shall be abundantly repaid. Matt. xxv. 40. PRE-EMINENCE OF CHRIST'S KINGDOM. The hill of God is as the hill of Bashan; a high hill as the hill of Bashan. Why leap ye, ye high hills? This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever. The chariots of God are twenty thousand, even thousands of angels: the Lord is among them as in Sinai, in the holy place. — Psalm Ixviii. 15 — 17. Probably these verses were sung at the time of carrying up the ark of God to mount Zion, to the tabernacle which David had pre- pared for it. While ascending the holy mount, the hill of Bashan would be in view, a very lofty and fertile mountain in Canaan. In poetic language Bashan looks down from its towering height upon Zion with contempt ; nevertheless it was the hill where God would dwell, and where the ark should rest; and therefore it was far supe- rior to the hill of Bashan. It was the seat of holy worship, and the " dwelling place of the Most High." It also became the " city of the great King, where stood his palace, the temple of Jerusalem, and where he fixed his imperial throne." Psalm xlviii. Mount Zion of old was a figure of the church of God, which is his spiritual empire: and as nations usually strive for pre-eminence, so the heathen and idolatrous kingdoms which surrounded Israel en- deavoured to gain the ascendency over the hill of God. They boasted of their strength and numbers, of their retinue and splendour: but God the King of Israel has a far more numerous and splendid reti- nue than they: his "chariots are twenty thousand, even thousands of angels." Rabshakeh boasted of the kingdom of Assyria, that it had conquered all the surrounding countries, and would be the ruin of Israel. Isai. xxxvii. 10. After this, Babylon "leaped as a high hill," and looked down upon Israel with contempt. Yet Assyria and Babylon must fall, and all other kingdoms be destroyed ; but Christ's kingdom must stand when they are broken in pieces, and shall "be- come a great mountain, and fill the whole earth." Dan. ii. 35. The figurative language of the text teaches us to consider, I. The superior dignity and glory of the church of God, over all the kingdoms of this world. Though we are not suffered to glory in men, nor in ourselves, yet we are required to glory in the Lord, and ought not to be unmindful of the distinguished honour which he has put upon his church and people. This may cheer us under all our discouragements, and sup- 134 port us when sinking into poverty and misery. It may be necessary, however, to remark, — 1. That the honour and dignity of the church of God does not con- sist in numbers. Though there have been a goodly company in all ages who have feared the Lord, and served him in truth and upright- ness, yet in comparison of " the world which lieth in wickedness," they are but a little flock; for "strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it." Israel as a nation was "the fewest of all people," a mere handful in comparison of the great empires of antiquity; yet they only were the people of God. The Christian church at first consisted only of a small minority of the Jewish nation; it still includes only an incon- siderable portion of any nation where the gospel has been planted, and in all ages the Lord has reserved to himself only " a small rem- nant." Rom. ix. 27; xi. 5. When he visited the gentiles, it was to take out of them a people for his name, and to "build again the ta- bernacle of David which had fallen down." Acts xv. 14 — 16. Yet, though inconsiderable in point of numbers, the church of God possesses a glory far superior to the kingdoms of this world; and ♦Uhe hill of God is as the hill of Bashan ; a high hill as the hill of Bashan." 2. The true dignity of the church does not consist in outicard shoic, or in worldly grandeur. Mount Zion was small and diminu- tive in comparison with the hill of Bashan, and pretended not to vie with its lofty height; its true glory was of another description. Nei- ther does the kingdom of Christ exhibit any external grandeur, or present an imposing appearance like the kingdoms of this world. On the contrary, its aspect is low and humble, not courting but shunning observation, and is overlooked and lost amidst the splendour and the iglare of worldly kingdoms. On its first appearance it was not recog- nised by the rulers of the earth, but was reckoned among " the things ihat are not;" it was owned and patronised by what the wise, the mighty, and the noble accounted to be the foolish, "the weak, and the base things of the world." 1 Cor. i. 26 — 28. In every age its true history has borne the same character; and whenever kings and emperors, and earthly governors, have attempted to enrich and dignify the Church of God with their honours and emoluments, they have reduced it to a worldly sanctuary, and despoiled it of its true glory. The kingdom of Christ, which is not "of this world, but is a kingdom of righteousness and peace, and of joy in the Holy Ghost," possesses a glory that infinitely transcends all secular ag- grandizement; and the "hill of God is a high hill as the hill of Ba- «han." 3. The presence of Christ is that which constitutes the true glory of the church, as it is said of Mount Zion; "This is the hill which God desireth to dwell in; yea, the Lord will dwell in it for ever." The inhabitation of a king makes his residence a royal palace, how- ever mean it may appear in the eyes of the world ; and it is this which 135 constilules the true glory of the church. It is what God hath « chosen for his habitation," the "place where his honour dvvelleth." "The Lord is among them, as in Sinai, in the holy place.'' Christ's kingdom also ruleth over all, and shall survive all other kingdoms upon earth; "of the increase of his government and peace there shall be no end.'^ Isai. ix. 7; Dan. vii. 18, 27. 4. Another part of its glory consists in the numerous and splendid retinue with which the King of Zion is attended. "The cha- riots of God are twenty thousand, even thousands of angels." Chariots were anciently used in war, and their number was reckoned the honour and safety of a nation. Thus also when the king of Syria sent horses and chariots to take Elisha, and the prophet's servant was afraid, the Lord gave him a vision, and he beheld the mountain full of horses and chariots of fire round about Elisha. Now the church on earth is guarded by these powerful allies, by myriads of holy angels, who "are sent forth to minister for them who shall be heirs of salvation." Heb. i. 14. When the Lord appeared on Si- nai, at the giving of the law, the mountain was full of angels; and when Jesus appeared in our nature, "a multitude of the heavenly host " hailed his advent, accompanied his sojourn upon earth, watched his sepulchre, and carried him up into heaven. The communication between heaven and earth is still kept up, and the "angels of God are continually ascending and descending upon the Son of man." John i. 51. Hence we are led to observe, II. That it is much more honourable t» be devoted to the service of God, than to be exalted to the highest state of worldly glory. Men who are employed in the superior stations of an earthly go- vernment, and near the person of the king, are thought to be highly honoured : but what is this when compared with the honour of serving; God ? " Paul, a servant of Christ," is the highest title he could possibly have assumed. David never appeared so glorious as when he was en- gaged in the service of the sanctuary; nor Solomon, as when he ap- peared at the dedication of the temple. True religion confers upon its subjects the honour of achieving the greatest victories, the victory over the world, and self, and sin; of def}'^- ing the greatest dangers, and of dijGfusing the largest portion of hap- piness. Why does the miser boast of his riches? The Christian possesses a- far superior portion. Why do great men glory in their power; that they reign as kings on the earth? The influence of Christians is far more extensive; "they have power with God and prevail," are "made kings^and priests, and shall reign for ever." Why do princes glory in their retinue?' The meanest Christian is better guarded, and more honourabl)^ attended than they. "Why leap ye, ye high hills?" and wherefore do the wicked exalt themselves? " They shall be utterly cast down, and the righteous shall have dominion over them in the morning." 136 Paul's prayer for his countrymen. Let us admire the infinite condescension of God in dwelling with- man on the earth, for the <^ Lord is among his people, as in Sinai, in the holy place." " He will also dwell with them for ever, and their sun shall no more go down." 1 PAUL'S PRAYER FOR HIS COUNTRYMEN. Brethren, my heart's desire and prayer to God for Israel is, that they might be saved. — Romans x. 1. Paul's conversion subjected him to the suspicion that he was an enemy to his country, a disaffected man, and of a most uncharitable judgment concerning his brethren, the Jews. This is no uncommon thing, though it is somewhat strange that a man cannot embrace the gospel, and begin to love Christ supremely, but he must immediately be suspected of the want of love towards mankind. Paul, however, repels the charge with the most solemn attestation, appealing to the Searcher of hearts for the sincerity of his motives, and for the ardent love he bore to his countrymen. Rom. ix. 1 — 3. In return for all their unkindness towards him, he longs and prays for their salvation; and in this he imitates the example of his blessed Lord, who desired the forgiveness of his murderers. It is Christianity alone that can inspire such sentiments, and give such an example to the world. I. Inquire what it was that made the apostle so desirous of the sal- vation of his countrymen. 1. He considered the danger they were in of perishing and being lost for ever. Had there been no danger, and religion were only a matter of opinion, there would have been no need for such anxious solicitude. But a good man beholds multitudes all around him going on in darkness, he foresees the consequences that must follow, and is anxious, if possible, to avert them. Paul also knew the terrors of the Lord, he considered the import of the threatenings, was assured of their certainty, and that God was in real earnest, however poor thoughtless sinners might be disposed to trifle. When Aaron saw men dying of the plague in the Israelitish camp, he ran in with a censer before the Lord, and stood between the living and the dead. Paul in like manner interposed his labours and his prayers to save his impenitent countrymen from eternal ruin, and every real Christian will do the same. 2. The love of Christ constrained him to seek the salvation of souls, and to labour for their welfare. He considered what Christ had done in giving himself for us; what humiliation, what sufferings, and what an ignominious death, he had endured for our sakes; and the heart of this holy apostle was touched with the example, and stimu- lated to every exertion for the salvation of souls. 2 Cor. v. 14, 15. 3. The magnitude of salvation itself is sufficient to justify all the PAULAS PRAYER FOR HIS COUNTRYMEN. 137 anxiety which the apostle manifested. Who can tell how great this salvation is, or what the soul is capable of suffering or enjoying in the eternal world ? A period may arrive when the suffering of one soul shall be greater than that of the whole creation, from the beginning to the end of time; and who then can conceive of the unutterable import- ance of an interest in the salvation of the gospel? Something of it may be seen in the price paid for our redemption, and in the bitter agonies of Christ in the garden and on the cross; but there is a depth in his sorrows which we cannot fathom, a dignity and a glory in his person which transcends our highest conceptions. 4. The apostle was influenced by a concern for the glory of God, which is inseparably connected with the salvation of sinners. There is "joy in heaven over a sinner that repenteth,^' and joy on earth; and the father of the prodigal rejoices that his lost son is found. When a sinner is brought to submit to God's government, to bear his image and likeness, and is received into the bosom of his family, the riches of his grace are illustrated, and his glory revealed. The conversion and salvation of sinners are the reward of Christ's suffer- ings, the travail of his soul, which he was to see, to his joy and satis- faction. Paul therefore, and every other true believer, would long for the salvation of souls, that Christ might be glorified. 5. There were some peculiar reasons in the present case, that so powerfully awakened the apostle's sympathy, and which it will be proper briefly to notice — (1.) It is natural for a Christian to feel especially for the souls of his own countrymen, who have a more immediate claim upon his regard: and this was the case with Paul. Persons who inhabit the same part of the world, or live in the same neighbourhood, contract that sort of partiality which the love of country creates; and it is not the office of religion to destroy, but to improve and elevate those sym- pathies, by imparting to them its own benevolent qualities. Hence our Lord felt for Jerusalem more than for any other city; and Paul for "Israel," because they were his own people. Luke xix. 41, 42. (2.) Among his countrymen he had numerous acquaintances, whom he saw to be in danger of perishing through unbelief, and it was natural he should feel much on their account. When we look around and see many of those with whom we spent our early days, and formed our earliest intimacies, still strangers to the gospel, and walking according to the course of this world, we cannot but lament their unhappy condition, and long to see them brought home to God. (3.) We are led to feel more still for our near relations and friends, if any of them are left " in the gall of bitterness, and in the bonds of iniquity." This can never fail to be the case, where religion has its proper influence on the heart. Our brethren, our parents, our chil- dren, must necessarily lie near our hearts, and the thoughts of an eternal separation is insupportable. Jeremiah was pained at his very heart, and his bowels were troubled within him, to think of the destruction of Jerusalem; but how much more, to think of the destruc- VOL. II. — 18 138 EVIL AND DANGER OF COVETOUSNESS. tion of soul and body in hell ! Moses could not endure to leave Hobab his father-in-law behind him in the wilderness; nor could David con- template the destruction of his rebellious son, without being over- whelmed with grief. Neither could Paul view the state of many of "his kinsmen according to the flesh, without having great heaviness and continual sorrow of heart." Rom. ix. 1 — 3. II. Briefly notice the means which the apostle employed for the conversion and salvation of his countrymen. If w^e use no means, it is a proof, that our desire for the salvation of others is not sincere. 1. Paul laboured incessantly in word and doctrine, to bring them to the knowledge of the truth; and he did this amidst reproaches, necessities, and persecutions; encountering every difficulty and dis- couragement, that he might win them to Christ.' Acts xx. 19 — 21. And though we may not be called to public services, we are required to bear witness to the truth, and meekly to instruct those who oppose themselves, in the hope that repentance may be given to them. 2 Tim. ii. 25. An admonition seasonably and prudently administered, has in many instances been attended with good efiect. 2. A holy and exemplary life, " adorning the doctrine of God our Saviour in all things," is a blessed means of fixing the attention of others upon the reality and importance of religion; and Paul did not fail to exemplify the doctrine which he preached. 2 Cor. i. 12; 1 Thess. ii. 10. If we desire therefore the salvation of those around us, let them " see our good works, and glorify our Father who is in heaven." 1 Pet. iii. 1, 2. 3. Fervent and importunate jjraycr. Though we cannot com- mand success, God can give it; and if we were more fervent in prayer, our labours would be more successful. . Primitive Christians abounded in this holy exercise, and Paul himself affords an illustrious example: " Brethren, my heart's desire and prayer for Israel is, that they might be saved." EVIL AND DANGER OF COVETOUSNESS. The love of money is the root of all evil. — 1 Timothy vi. 10. It is sometimes necessary to point out particular evils, to which certain individuals are more especially liable; but the sin mentioned in the text is almost universal, and is not confined to any particular description of character. Professors of religion as well as others are warned against this evil; for after having escaped the grosser corrup- tions of the world, they are in danger of falling into this species of mental depravity, which too frequently escapes the censure of the world and of the church. I. Show wherein the evil itself consists. EVIL AND DANGER OP COVETOUSNESS. 139 I. It does not consist in the possession of wealth or property, but in the " love ^' of it. Persons may have much of this world, and yet not set their hearts upon it; and of this there are many illustrious ex- amples. Abraham was immensely rich in flocks and herds, yet he walked by faith, and looked for a better country. David was rich in silver and gold, and was advanced to the highest station of worldly honour, yet his affections were eminently "set on things above." Others who possess only a small portion of worldly goods, or who have no property at all, may nevertheless make it the chief object of pursuit, and sacrifice every other interest to obtain it. 2. "The love of money" does not consist in setting a value upon it, or considering it as an object of desire, but in making it our chief good, or desiring it for its own sake. All temporal blessings have their use, and if not overvalued, are lawfijl to the possessor. The evil lies in making them an end, rather than the means of good; or if employed to some useful or valuable purpose, yet not in a way of serving the Lord, but in serving and gratifying ourselves. Or if we consider worldly goods as our., own, and at our own disposal, not remembering that we are stewards who must give an account to the great Proprietor of all; then it is sinful, and we come under the condemnation in the text. 3. " The love of money " is generally indicated in the following manner — (1.) In using unlawful or improper means in order to obtain it; such as fraud, deceit, over-reaching, or oppressing the poor and needy. Pro v. xx. 14. To seek after worldly wealth to the neglect of our spiritual interests, and even to sacrifice our souls in order to obtain it, is one of the most common yet awful instances of human depravity. Luke xii. 20; Matt. xvi. 26;— (2.) The love of money appears in a mean and selfish detention of it, when it is called for in a way of doing good, or relieving the necessities of others. Such persons are always furnished with some excuse for withholding what is meet, even though it be no better than that of selfish Nabal. 1 Sam. XXV. 11. — (3.) It appears in an unwise temper amd disposition towards those who possess more worldly wealth than ourselves, en- vying their prosperity, and indulging in fretfulness and discontent. Much of this is often seen in persons of inferior stations in life, or who meet with disappointments which defeat the object of their ambi- tion. — (4.) Being greatly affected either with the acquisition of or the loss of temporal good, betrays the same inordinate love of the present world. Lamentable instances of this kind have occurred but too frequently even in the Christian world : persons who appeared zealous and devout, in moderate circumstances, have been lifted up with pride or have sunk into despondency, from an elevation or de])ression in their outward circumstances; while others who have flamed so high on the pinnacle of prosperity, have had their religion nearly extinguished in the damps of adversity. The loss of a for- tune has ruined some men's religion as effectually as any other lust, though it may be they stood high in the Christian world. The piety of Job, however, was of a very different description. Job i. 21. 140 EVIL AND DANGER OF COVETOUSNESS. II. Observe the extensive and pernicious influence of this evil passion: it is "the root of all evil/' Not indeed that the vv^hole of moral evil can be traced to this sin as its source and origin, but that there is scarcely any kind of w^ick- edness which it does not prompt men to commit, in order to acquire property at one time or other. 1. "The love of money'' has extinguished every principle of justice and of common honesty. Whence originated the necessity of a criminal code, and the endless train of penal statutes, for the protection of property, and of right ? The law is not made for a righteous man, but for the lawless and disobedient. 1 Tim. i. 9. Had there been no unjust or criminal attachment to worldly good, the moral law itself would not have been delivered as it is, in a pro- hibitory form, denouncing the various evils which disorganize the state of human society, and subvert the government of God. ** Whence come wars and fightings," where the regulations of war can have no effect? What is the history of the world but a history of crime? Who can calculate the mischiefs, the robberies, the murders that have been committed? What has the "love of money" done in former ages ? What was Sennacherib, and Nebuchadnezzar, and Alexander, and Caesar? public plunderers; who for the gratification of an insatiable ambition were desirous of reducing the whole w^orld to a state of wretchedness and misery. And what has this principle done in modern times, in every nation of Europe, in the East, and in the West, and in the South ? 2. The " love of money " has extinguished the common principle of humanity, as well as of common honesty. What feuds and animosities has it produced in families, in neighbourhoods, and amongst individuals; what cruelty and oppression towards one ano- ther! What has the love of money done in Africa, where the most sacred obligations of humanity have been systematically violated for a long course of ages, and under the protection or conni- vance of Christian governments? From whence also has arisen the oppression of the poor, in every form and shape which human ingenuity could devise; and from whence the envyings and jealousies too frequent among the poor themselves? 3. From the " love of money " multitudes have sacrificed their souls, and exposed themselves to eternal ruin. What induced Judas to betray his Master, or Demas to forsake Paul, but the '*love of the present world?" What prevents men from attending to the salvation of their souls, but the cares and anxieties of life? They have no time for any thing else; their pecuniary concerns engage the whole of their attention. Matt. xvi. 26. In those who hear the word it is often rendered unfruitful from the same cause; and that which should be a " savour of life unto life, becomes a sa- vour of death unto death." Ezek. xxxiii. 31; Matt. xiii. 22. 4. The " love of money " has done more than any other sin to- 141 wards the corruption of Christianity. This it is that has converted it into an engine of state, and rendered it subservient to mere worldly purposes, for power and advantage. The aggrandize- ment which the church at first received from Constantine, introduced the corruptions and abominations of popery, by furnishing motives to worldly and ambitious men to gratify the love of filthy lucre and of ecclesiastical dominations in the profession of religion. The emoluments which have since been added by other earthly rulers and governors have had a similar effect, and men have served the altar merely that they might serve themselves. Hence the forms of religion and even its doctrines have been corrupted and depraved, to suit the carnal taste, and to answer the purposes of carnal and inte- rested men. Wherever and to whatever degree the same principle has been suffered to have any influence upon the interests of religion, a departure from the purity and simplicity of the gospel has been the consequence. Christianity will not associate itself with worldly maxims, or with fleshly wisdom. 2 Cor. i. 12. Improvement. (1.) We hence see the enormity of evil contained in the ^'love of money," or the " love of the present world." It is indeed the " root of all evil ;" and how far its branches extend cannot be fully ascer- tained; but it is as the " vine of Sodom, and its grapes are grapes of gall." Deut. xxxii. 32. (2.) Yet the " love of money " is a sin but little thought of, because it is not generally deemed disreputable, and because the want of op- portunity frequently prevents the gratification of this passion. Men little think that the same principle which induces envy and covetous- ness, would in other situations lead them to desolate whole countries, to gratify the love of filthy lucre; and even to betray Christ and his cause for worldly gain. 2 Kings viii. 13. The evil, however, is not less, because men think lightly of it; for God has not only threatened to punish the exercise or indulgence of this principle, but the princi- ple itself. The covetous shall not "inherit the kingdom of God." 1 Cor. vi. 10; Ephes. v. 10. (3.) Whatever be our religion, if it does not conquer this lust, it will leave us short of salvation at last. The love of Christ and the love of the world cannot exist together, though innumerable attempts have been made to reconcile them. 1 John ii. 15. ACCEPTABLENESS OF CHRIST'S SACRIFICE. Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet-smelling savour. — Ephesians v. 2. The most superficial reader could scarcely fail to notice two things in the epistolary writings of the New Testament; one is, that they abound with expressions of the unspeakable worth and preciousness 142 of Christ; and the other, that all the doctrines are applied to practical purposes. Paul could never write without a constant reference to the Saviour; Christ and him crucified was the theme on which he de- lighted to dwell. The epistle to the Ephesians partakes of the same character. Though highly enriched with Christian doctrine, it closes with nu- merous exhortations to corresponding duties, some of which are enu- merated in the text and context: chap. iv. 25. The atonement of Christ is a subject of great importance, and de- serves our serious attention. Let us therefore, I. Take a brief view of the scriptural account of sacrifices, as pre- figurative of the sacrifice of Christ. Nothing affords a much stronger evidence of the doctrine of atone- ment, than the history of sacrifices immedialdy after the fall of Tnan. They appear to have been of divine appointment, from the manner in which the Lord testified his acceptance of AbePs offerings in contradistinction to that of Cain's; and also from the peculiar satisfaction expressed in reference to Noah's sacrifice. Gen. iv. 4 ; viii. 21. From the early institution of sacrifices, the immediate descendants of Adam would learn at least two or three important truths — (1.) The necessity of an atonement in order to the forgiveness of sins. Fire from heaven must fall upon the sinner, or upon the sacrifice offered on his behalf. — (2.) The great design of God to substitute a sacrifice in the sinner's place. All this looked forward to Christ, the Lamb thus " slain from the foundation of the world." — (3.) From the Lord's "smelling a sweet savour," they would learn that he was j^ro- pitious towards the sinner, and would accept him through the atone- ment, though he could be accepted in no other way. Sacrifices were subsequently offered, under the patriarchal age, as appears in the history of Abraham, Isaac, and Jacob. Very re- markable is the case of Abraham in offering up his son, when the Lord provided "for himself a lamb for a burnt-offering." By this means the doctrine of substitution was clearly taught, and distinctly kept in view; and that in reference to the "sacrifice to be offered up in the end of the world," the Lord would see and provide. John i. 29. Under the Jewish dispensation a variety of offerings were pre- sented, but in general they consisted of two kinds. The first were offered in sacrifice, in which the blood of the victim was shed as an atonement for sin. The next by way of gift, a free-will offering, expressive of gratitude for mercies received. The former of these prefigured the sacrifice of Christ, and our redemption through his blood. The latter were emblems of Christian obedience, of devoting ourselves to God as a living sacrifice, holy and acceptable by Jesus Christ. Rom. xii. 1. The text under consideration alludes to the former of these offer- 143 ings, the sacrifice presented as an atonement for sin, of which we have a particular account in Lev. i. 2 — 9. According to the law of sacri- fice here given, the following specialities must be observed — (1.) The worshipper is to confess his sin, laying his hand upon the head of the sacrifice, by which the sins of the penitent were in a figure transferred to the substitute. (2.) After this the animal is to be kiiled, and so to be treated as if it had been the actual transgressor, to show that " the wages of sin is death.?' (3.) The blood of the victim being shed, is to be sprinkled round about the altar, in allusion to the "• blood of sprinkling," to which believers are now said to be come. (4.) To show God's acceptance of the sacrifice, it was consumed by celestial jire^ which continually burned upon the altar; and on some occasions fire from heaven immediately descended upon the sacrifice. Lev. ix. 24. Both were intended to denote God's accept- ance of the ofiering, as a substitution for the penitent. (5.) The sacrifice was to be sprinkled with sali^ and with other odours contained in the holy incense that was offered, that it might ascend as a sw^eet savour unto God. Thus he became propitious, and turned away his wrath, by accepting the sacrifice in the sinner's stead. All this was a figure of Christ crucified, and the words of the text are a direct allusion to the Levitical sacrifices. Let us therefore, II. Inquire what there was in the sacrifice of Christ that rendered it so peculiarly acceptable to God. 1. Its being voluntary, and entirely ihe effect of love > " God so loved the world that he gave his only-begotten Son." "Christ also hath loved Ub, and given himself for us." He was therefore of one mind with the Father. Great was the love that could in- duce him to lay down his life for us. He well knew what our re- demption would cost him, and what was included in the bitter cup;^ yet he submitted to be " made a curse for us," and " bore our sins in his own body on the tree." All this was free, unmerited love, and rendered his sacrifice peculiarly acceptable. 2. The regard he paid to the glory of God, and to the interests of righteousness and truth, was another ingredient which added to the grateful perfume of his sacrifice. The great principles on which the mediation of Christ was founded, were such as to be well- pleasing to God. In the whole of his obedience, "even unto death," he manifested a supreme regard for the divine glory. By ofiering himself upon the cross he vindicated the character of God, and laid all the blame on man; and though he undertook to be the sinner's Advocate, it was not by palliating the offence, but by pleading his own sacrifice on man's behalf. Heb. i. 9; 1 John ii. 1. 3. The dignity of his person rendered his sacrifice of infinite w'orth; it would therefore be well-pleasing and acceptable in the sight of God^ 144 and of sweet-smelling savour. Christ's offering himself once for all, would answer the great end of all other sacrifices, so as to re- quire no more sacrifice for sin. That which could not possibly be effected by the blood of bulls and of goats, is now effected by the shed- ding of his most precious blood, and he hath "perfected for ever them that are sanctified." Heb. x. 4, 17, 18. III. Consider the evidences of divine acceptance, and of God's be- ing well pleased with the sacrifice of his Son. 1. One signal proof of this was given in his raising him from the dead, and not suffering him to see corruption. The Jews had crucified him as one worthy to die, but God raised him from the dead as a proof of his acceptance of him, and of his sacrifice. Thus he was justified in the Spirit, and the world should be convinced of his righteousness. John xvi. 8; 1 Tim. iii. 16. 2. By exalting him at his own right hand. The right hand is a seat of honour, and there the Redeemer is placed by the autho- rity of the Father, "until all his enemies be made his footstool." Psalm ex. 1; Heb. xii. 2. 3. In making him the head of the whole creation. This ho- nour is conferred upon him as a reward of his sufferings, and to show that his sacrifice was of " a sweet-smelling savour." Ephes. v. 2 ; Heb. ii. 9. The whole creation also shall love and praise him for his hu- miliation and sufferings, and find in his unparalleled condescension a theme of everlasting wonder, joy, and praise. Rev. v. 12. 4. In giving him the desire of his heart, in the salvation of perishing sinners. Though this salvation originates in grace only, yet as to the medium of its accomplishment, it was to be the reward of Christ's sufferings and death. Isai. liii. 11. And being now "exalted at God's right hand," the desire of his heart shall be granted him. Psalm ii. 8; xx. 1 — 4. 5. God has testified his acceptance of Christ's sacrifice by bestow- ing upon us all spiritual blessings for his sake. Whatsoever we ask in his name, it shall be given us ; yea, and blessings which were never asked, are freely given us for his sake. Such are all those blessings included in renewing and regenerating grace, when we are first brought to repent and believe the gospel. God is so well pleased virith him, as to be well pleased with us and our services, when done from love to him and a regard for his glory. (1.) If Christ is chosen of God and precious, let us inquire whe- ther he be so to us also; for on this depends the evidence of our reli- gion. 1 Pet. ii. 7. Are we well pleased for his righteousness' sake; and do we so esteem his sacrifice as to place all our reliance upon it for acceptance with God ? (2.) How awful the state of those who reject his atonement, or who trifle with his blood ! " There remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indigna- tion." Heb. x. 26, 27. R ( 145 ) UNIVERSAL CORRUPTION OF MANKIND. God looked down from heaven upon the children of men, to see if there were any that did understand, that did seek God. Every one of them is gone back: they are altogether become filthy; there is none that doeth good, no, not one. — Psalm liii. 2,3. This is not merely a description of the state of mankind in Da- vid's time, but a description of human nature at all times, and is ap- plied by an apostle to the state of the world m?ny hundreds of years after the words were written. Rom*iii. 10 — 12. I. Seeking the Lord is here supposed to be the criterion of a good understanding. That it is so, will easily be made apparent; and these two things are with great propriety connected together. It is only " the fool that saith in his heart. There is no God;" a true understanding sees it to be well for the universe that there is a God, and that it would be every one's interest to seek and obey him. Psalm xcvii. 1. 1. Seeking the Lord includes our choosing the best good for our por- tion, and supposes that we are seeking a happiness superior to what this world can afford. This is what the truest wisdom would dic- tate : but this blessedness is only to be found in God, whose loving- kindness is better than life. Communion and intercourse with him is the sum of all enjoyment; his service is its own reward, and those who have truly entered into it would never wish to go out free. Psalm xix. 10, 11; xxvii. 4. 2. Seeking the Lord includes repentance for sin; and this is what a good understanding would lead to, for it is altogether consonant with right reason. Job v. 8. If nothing but our own interest were con- sulted, it would lead to this; and hence it is said of the prodigal when he repented, that he came to himself, and he that ha*a been lost was found. Luke xv. 17. 3. It includes the sacrifice of every earthly good for his sake, and accounting his favour to be better than life. This is what a good understanding would approve, it being its proper province to form a just estimate of things. Who then acted the wiser part, Esau who sold his birthright, or Jabez who desired it that he might be blessed indeed? Who gave the best proof of a good understanding, Cain in leaving his native country because God was there, or Moses in for- saking Egypt because the Lord was not there? Was the rich man in the gospel wise, in setting his heart upon the good things of this life ; or David, who desired not to have his portion with the men of this world? Psal. xvii. 5. 4. Seeking the Lord includes the resting all our hopes of salvation upon the promises of his word; and this is what a right understanding would approve. Hence he is called a wise man who built his house upon a rock; and he whose hope is in the promises of God, to the exclusion of every other ground of confidence, is equally wise and VOL. II. — 19 146 UNIVERSAL CORRUPTION OF MANKIND. safe. There is no other door of hope, no other way of acceptance, but what is provided in the promises of the gospel. II. All men b)^ nature are corrupt, and utterly destitute of this un- derstanding. "There is none that doeth good, no not one." 1. The loss of the divine favour is the greatest of all evils, and yet no one lays it to heart, or is careful to seek after it. It might have been expected that men would have seen their folly in forsaking him, the fountain of living waters ; would have had their eyes open to behold the tempter, who at first seduced them from God, and be anxious to return unto him from whom they have deeply revolted. Instearl of this, there is none that understandeth, none that seeketh after God. It is also the greatest of all evils that God has de- parted from us, and that he hides his face in anger. His favour is lost and gone; we are now "without hope, without God in the world," and have no friend in time of need. We and all that we possess are under the curse. To be contented in such a state, and indifferent about the favour of God, is truly dreadful : yet such is the case with all men by nature. 2. God visits men with suck afflictions, and brings them into such circumstances, as are directly adapted to make them feel their need of him: and yet "God is not in all their thoughts." Job xxxiii. 15. Men either imagine that God does not see the evils with which they are visited, or that it is better to seek relief from any other quarter; like Ahaziah, who sent to "the god of Ekron " in a time of sickness, as if there were " no God in Israel." 2 Kings i. 2, 3. It might be expected that sickness and death would lead men to seek after God ; but no, there is none that understandeth, and the work- ers of iniquity have no knowledge. 3. By nature we have no love to God, and therefore do not seek him. ' The object of our affection is necessarily an object of desire; nothing but enmity, or the most perfect indifference, can ren- der us unmindful of the friendship of God. And what an insult is offered to the Majesty of heaven, that we have lost his favour, and are indifferent about it ! 4. Men are full oi pride and self-sufficiency, and hence they do not "seek after God." Psalm x. 4. Religion is too mean for their notice, and fit only for the attention of the vulgar. Many say in their hearts with Pharaoh, "Who is the Lord, that I should obey his voice .f*" Great things are promised to them that seek the Lord ; they shall be sure to find him, and obtain the remission of their sins ; yet these promises are disregarded, and God is utterly forgotten. III. The Lord keeps a strict eye upon the conduct of men towards him : " He looked down from heaven to see if there were any that did understand, that did seek God." But though " every one of them is gone back, and they are alto- gether become filthy," yet some are distinguished by grace, and there UmVERSAi:^ CORRUPTION or MANKIND. l47 is a " generation of them that seek thy face, God of Jacob." Psalm xxiv. 6. His eye is upon all such, and he " will be found of them in truth ;" they shall never seek his face in vain. Isai. xlv. 9. He heard Ephraim when he was mourning alone, and solitary; and Jonah when he cried unto him "out of the belly of hell." Jer. xxxi. 18. Those who repent and return to God, shall find him, like the father of the prodigal, ready to forgive. The Lord also notices those who do not seek him, and his eye is upon all their ways. He sees the wicked preferences of the heart, all their pride and contempt of him. iVwful thought, to be under his inspection while utterly regardless of his presence, and sinning against heaven and before him ! How great is the loving-kindness of God in promising salvation to them that seek him; and how inexcusable to neglect and forsake so much mercy! What bitterness will it add to the reflection, that all is lost through our own wilful neglect; and that God is for ever far from us, because we desired not the knowledge of his ways. Prov. i. 28—31. NATURE OF REGENERATION. Verily, verily, I say unto thee, Except a man be born again, he cannot see the king- dom of God. — John iii. 3. In the conduct of Nicodemus, to whom these words were addressed there are several things worthy of notice — (1.) He had di general conviction of the truth of Christianity, though ignorant of some of its leading principles. He knew that Christ was sent of God, and yet could not understand the doctrine of the new birth. This is a very common case: there are many who know that the gospel is true, who are yet unacquainted with its sanctifying and renovating influence. (2.) Nicodemus being ^'a great man, a ruler of the Jews," was in part ashamed to own the truth, and to be seen amongst its decided friends. He did not like to appear in the day-time, and therefore ^* came to Jesus by night;" but it would have been to his honour openly to have owned the cause of Christ. (3.) He came to Jesus ior instruction, but our Lord intimates that instruction was not all he needed; he must be "born again," and could not receive instruction to any saving purpose without it. Herein lies the fitness and propriety of our Lord's answer. The plainest truths are full of darkness to an unrenewed mind, because they can only be spiritually discerned. 1 Cor. ii. 14. Nicodemus, however, was at length brought to receive the truth in love' and he became a dis- ciple of the Lord Jesus. John xix. 39. I. Endeavour to explain the nature of the change mentioned in the text, or what it is to be " born again." The expression is figurative, but denotes a real and important l4d NATURE OF REGENERaTIOW- change. It is sometimes called a being "created anew" in Christ Jesus; being "quickened " from a death in sin; giving a "new heart," and putting a "right spirit" within us; being called out of "dark- ness," into his marvellous "light;" putting off the "old man," and putting on the " new man," and becoming " new creatures " in Christ Jesus. By these, and a variety of similar expressions, this great moral change is denoted. (1.) From all these we may see, that it means something more than a bare reformation of conduct. Such language as that in the text would not have been employed to express a mere outward change, for that may take place without any renovation of the heart. Besides, Nicodemus need not have "marvelled," if this had been all; for every one would admit that some sort of moralit}^ attaches to the profession of religion. *" Nor does it appear that Nicodemus himself needed such a change as this. He was a " pharisee," and therefore had to boast of his own righteousness; and like Paul, as " touching the law he was blameless." Neither was it needful for the Holy Spirit to produce such a change as this, for it might exist without his special influence, and has existed where that influence is denied. The change insisted on by our Lord is effected by the agency of the Holy Spirit: it is therefore an internal change wrought upon the soul, a being " born of w^ater, and of the Spirit." (2.) Nor does it consist merely in having the understanding en- lightened, for Nicodemus was possessed of some religious light, and yet he must "be born again." There may be a great deal of light in the head, and yet the heart remain the same. Many are en- lightened in hearing the word, and yet are far enough from being "new creatures in Christ Jesus." They are still estranged from the life of God, and from tlie power of religion, notwithstanding their superior means of information. Wherein then does this change consist, and what is it to " be born again ?" (3.) To be " born of the Spirit " consists in a change of heart respecting God, and the things of God. It is a change in the dis- position and temper of the mind, or the turning of the heart to God; a change in the judgment and affections, effected by the agency of the Holy Spirit. It is that change which produces repentance and faith, and from which every holy exercise of the mind proceeds, as streams from the fountain, and as branches from the root. More particularly — 1. To be born again is to have the image of God restored in the soul, and to be created anew in righteousness and true holiness. As in our natural birth we are made to bear the image of the earthly, so, in this, the image of the heavenly. Man was once in the image of his Maker ; he was made upright, " in the likeness of God created he him:" but that image was defaced by sin, and totally lost by the fall. Man in his original state was what he ought to be; his under- standing was all light, without any darkness at all; his will was all rectitude, without any deviation from the standard of truth; his affec- NATURE OF REGENERATION. 149 tions all purity, without the least defilement, and his heart was wholly on the side of God. But now all is lost and gone, and we are " by nature children of wrath." Regeneration is the re-impression of this image upon us, bearing a resemblance to the moral perfections of God, and being " changed into the same image from glory to glory, as by the Spirit of the Lord.'' 2. Regeneration is the commencement of a new life in the soul, the beginning of a new state of things. It is to become " new crea- tures;" " old things are passed away, and behold all things are become new," and we enter, as it were, into a new world. (1.) It is accompanied with a new set oi thoughts and sentiments, so that no one object of a moral kind now appears in the same light as before. All the views and prospects of the mind are changed, and we begin to know things after a different manner. We begin to have new thoughts of ourselves as sinners, and of Christ as the Saviour; new thoughts of God and his righteous government, of the law and of the gospel, of this world and that which is to come. Or if our thoughts be not materially altered on these subjects, generally, we are very differently affected with them, and feel a new interest in them, unknown to ourselves before. (2.) It is accompanied with a new set of affections and attach- ments. We had hopes and fears, joys and griefs, pleasure and pain before; but now they are derived from a different source. We have now very different objects of desire and of dread, and sources of plea- sure totally unknown before. It is all a new state, and a new world. " The Lord hath led us by a way that we knew not, and in paths that we have not known." Isai. xlii. 16. (3.) There is now a new set of principles and motives. If wq attend to the same religious duties as formerly, yet it is in a very different manner. The same things which before were burdensome^ are now delightful; and what was formerly done from a spirit of self- righteousness, is now done to the glory of God. Fear used to be the impelling motive, now it is love. Before, it was the hope of being delivered from misery; now it is deliglit in the thing itself, and the service of God is desired for its own sake. (4.) There is also a new set of companions and associates. We had our friends and attachments, and wSo we have now; but they are of a different description. We are no longer strangers and foreign- ers, but fellow-citizens with the saints, and of the household of God. The righteous are now the excellent of the earth, in whom is all our delight. *' These are some of the leading features of the change intended in the text. Let us now attempt, II. An improvement of the subject. 1. Let us exatnine ourselves, and what we know of this change in our own souls. Are we conscious that some such change has passed upon us ? Some indeed may look back to the time when they were 150 NECESSITY OF REGENERATION. enemies to God at heart, and others to the time when they were in a state of indifiference and unconcern: but in all real believers there is a change like that which we have briefly explained, though it may be more or less evident to those who are the subjects of it. 2. We learn from hence, what is essential to true religion^ and to its very existence in the soul. It is in vain to think ourselves Chris- tians, unless we are born again. We " know nothing as we ought to know'' without this, and our profession is a mere delusion. 3. We see to whom we are indebted for this great moral change, even to the Spirit of the living God, who "quickeneth whom he will." Who made thee to differ? and what hast thou, that thou hast not received? All our salvation is of God, from the foundation to the topstone thereof, " Grace, grace unto it," NECESSITY OF REGENERATION. Verily, verily, 1 say unto thee, Except a man be born again, he cannot see the king- dom of God. — John iii. 3. Having explained the nature of the change intended; that it does not consist in a mere reformation of conduct, or in the understanding being merely enlightened, but in an inward change of heart, in which we are made to bear the moral image of God, and are created anew in Christ Jesus; that it is the commencement of a new life, accom- panied with new sentiments and affections, new principles and mo- tives of conduct, and that this change is the immediate product of the Holy Spirit; — our business now will be to consider. The necessity of this change, or why we must be born again, in order to our seeing the kingdom of God. This necessity applies, not only to some, but to all, without ex- ception, irrespective of our former state or character, for " there is no respect of persons with God." Here it will be proper to consider a few things which render this change of heart necessary. The solemn asseveration of our Lord, ought indeed of itself to be sufficient to convince us of its absolute necessity. As a teacher come from God, his doctrine must be true, and the peculiarly solemn man- ner in which he speaks on this occasion, is deserving of special re- gard. " Verily, verily, I say unto thee. Except a man be born again, he cannot see the kingdom of God." Other considerations, however, may be added, to show the neces- sity of this change: some of which are the following — 1. The depravity of human nature affords abundant evidence, that "except a man be born again, he cannot see the kingdom of God." We should not need to be regenerated, if we had not first become degenerate; if not wholly ruined by sin, we should not need to be created anew and born again. The state of human nature is like NECESSITY OF REGENERATION. 151 the house infected with the leprosy; repairing will not do it, it must be re-constructed. " That which is born of the flesh is flesh :" if we had any good thing in us, we need not be " created in Christ Jesus unto good works." If not "dead in trespasses and sins," and beyond the hope of recovery, w^e need not be quickened " according to the work- ing of his mighty power, which he wrought in Christ, when he raised him from the dead." But such is our state by nature, that we are "wholly corrupt;" "there is none that doeth good, no not one;" " the heart is deceitful above all things, and desperately wicked ;" all the " imaginations of the thoughts of the heart are evil, only evil, and that continually;" " the carnal mind is enmity against God, not being subject to his law, neither indeed can be." Such is our moral condition, and while it continues so, we cannot see the kingdom of God. 2. The nature of the heavenly world renders this change necessa- ry. Flesh and blood in its present state, cannot " inherit the king- dom of God." There must be a meetness, before we can be made partakers of the inheritance of the saints in light, and such a meetness as corresponds with the nature of that inheritance: all true enjoyment arises from congeniality, or an agreement in the disposition with the object to be enjoyed. (1.) In order therefore to "see" the kingdom of God, there must be a spiritual discernment. All the objects of that kingdom are spiritual and holy, and cannot be known but by a spiritual and holy mind. " The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." 1 Cor. ii. 14. Man is wholly blind to the equity of the law, and to the grace of the gospel; he sees no glory in the Lawgiver, and none in the Saviour. The eyes of his understanding must be enlightened by the Spirit of wisdom and reve- lation, or he can have no perception of the moral beauty and excel- lency of heavenly things. Ephes. i. 17, 18; Matt. xvi. 17. (2.) To "see the kingdom of God," we must have a spiritual taste, a holy relish for divine things, otherwise heaven could not be a place of enjoyment to us. The glory and happiness of the future state will eminently consist in a delightful and profound contempla- tion of God's perfections, in intimate nearness to him, and in having fellowship with the Father, Son, and Holy Spirit. But " what fellowship hath righteousness with unrighteousness; and what com- munion hath light with darkness?" 2 Cor. vi. 14. There is no enter- ing into the kingdom, no enjoyment of its bliss, without an ardent relish for spiritual and holy things. 1 John i. 7. (3.) The heavenly state requires a disposition for holy activity, a heart to love and serve the Lord. Though the redeemed shall cease from their present labours and sufferings, they shall not be unem- ployed, but shall " serve God day and night in his temple." Heaven will be a place of unbounded activity: "he maketh his angels spirits, and his ministers a flame of fire." There his servants shall serve him. 152 THE SERVICE OF GOD ITS OWN REWARD. with unwearied zeal and assiduity. But how totally unfit for all this is man in his unregenerate state, having no heart for God, or for holy exercises; and to whom a Sabbath on earth is wearisome! Either heaven must cease to be what it is, or the sinner's heart must be renewed. (4.) There requires a thirsting and a longing after holiness, not only to be free from sin, but to desire it as the perfection of bliss, the very essence of salvation. But the holiness of that world would utterly confound the sinner. Isaiah, when he had only a vision of the Holy One, cried out, " I am undone, I am a man of unclean lips!" And when Peter had a display of the purity and glory of the Saviour, he exclaimed, " Depart from me, Lord, for I am a sinful man." What then would the sinner do? He might have some relish for a Mahometan paradise; but how could he endure the effulgence of bliss and purity which surrounds the throne of God ? In addition to the nature of the heavenly state, as rendering regene- ration necessary, we might observe, 3. The immutability of God shows that such a change is indis- pensable. A change there must be somewhere, since so solemn an asseveration has been given; and if it cannot be in him, it must take place in us. If it were possible that the nature of things might alter, or that God should cease to hate evil and love holiness, a sinner might be saved without any change of heart: otherwise it is absolutely and for ever impossible. The irrevocable sentence of God is, " There shall in no wise enter into it any thing that defileth, or that worketh abomi- nation:" but man is all uncleanness, and therefore cannot enter. If on earth two cannot walk together except they are agreed; it is impossible that a holy God and a polluted creature should dwell to- gether in heaven. How utterly vain then is every hope of salvation without regenera- ting grace; and how needful to inquire into our own state individually, and how we stand in the sight of God. The reality of this change must be judged of by its effects, and their accordance with the holy Scriptures. I Peter ii. 1 — 3. THE SERVICE OF GOD ITS OWN REWARD. Therefore, my beloved brethren, be ye steadfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. — 1 Corinthians xv. 58. Many of the Corinthians who appeared to embrace the gospel, were afterwards disposed to relinquish some of its leading principles, on the ground of their being too mysterious for belief, and they could not admit what they were unable to comprehend. Too much of the same spirit prevails in the present day; it is now too common to hold the doctrines of Christianity with a loose hand, and to represent religious THE SERVICE OF GOD ITS OWN REWARD. 153 sentiments as of little consequence. The Scpiptures, on the contrary, suppose tliat there is a close connexion between principle and practice; and Paul, after having fully established the doctrine of the resurrection and a future state, immediately derives from it the practical inference stated in the text; or, that the doctrine in question affords a most powerful motive to diligence and perseverance in the work of the Lord. I. Explain the exhortation, "always abounding in the work of the Lord.'' " The work of the Lord " is that holy and sacred employment in which all his servants are engaged, and which is intended to promote his kingdom and glory in the world. It is true, all are not engaged in the same department; some plant, and others water; some break up the fallow ground, and others cast in the precious seed; some labour at home, and others abroad. In the church of God there is a variety of gifts to profit withal; some preach, and others hear; some employ their influence, some their property, and others their talents. But all are serving the same Master, and seeking to promote the same great design. Whatever contributes to the cause of truth and righteous- ness, that is the work of the Lord; and is to be the business of our lives in whatever station we are placed. But it is not sufficient merely to engage in the Lord^s service; we are required to "abound" in it, and "always" to abound. Those who preach the word are commanded to be " instant in season and out of season, to rebuke and exhort with all longrsuffering and doc- trine." Those who hear are to take heed how and what they hear^ and to " give the more earnest heed, lest at any time they should let it slip." Those who pray are to " pray always, without ceasing, with all prayer and supplication," Those who have influence, property^ or talents of any kind, are to employ them as "good stewards of the manifold grace of God:" and " whatsoever our hands find to do^ we are to do it with all our might." Rom. xii. 6 — IL More particularly — I. To be "always abounding in the w^ork of the Lord/* let us be* ware of resting, contented wdth present attainments. If we have set out in the ways of God,, let it be our great concern to be going for- ward, and to hold out to the end. Let us not only begin well, but go* on till God shall say at last, " Well done, good and faithful servant." One part of our work will consist in searching into the mind of God in his word ; and here is still much room, for us to be going on^ It is but little we know at present; vast treasures of wisdom and knowledge are still unexplored, and the utmost diligence and zeal is still required. Another part of our work consists in keeping, our own vineyard, and watching, over our own hearts ; and there is still much to be done in a way of self-denial, in mortifying the deeds- of the body, and weakening the power of indwelling sin. We must also endeavour to recommend the Saviour to others,. and to n^ake; VOL. IL — %Q 154 THE SERVICE OF GOD ITS OWN REWARD. known his salvation. And are there not many opportunities of doing good to the souls of men, and of promoting the glory of God; oppor- tunities which we are required to seize and to improve? 2. To be *' always abounding in tlie work of the Lord," let us be- ware of being drawn aside by the numberless temptations which surround us, or of being deterred by the difficulties that may be thrown in our way. As there are many things that hinder us in en- tering upon this work, so there are many to induce us to forsake and to give it up. If we follow up the work of the Lord, we must be willing to make some sacrifices, and to relinquish every other work that is inconsistent with it. The works of the flesh especially must be given up, if we would abound in this work, together with the pleasures and vanities of the present world. Perhaps also we must "both labour and suffer reproach," as many have done before us: but it will be well in this case to remember the answer of Nehemiah and Ezra to the enemies of Israel. Neh. vi. 3. II. The motive liere presented; "forasmuch as ye know that your labour is not in vain in the Lord." 1. "The work of the Lord is honourable and glorious." Psal. cxi. 3. It is such as reflects the highest honour upon those who are en- gaged in it. Paul and David both gloried in serving so good a Master, and even angels find their bliss in being "ministering spirits to the heirs of salvation." 2. The work will be followed with an infinite reward. The re- surrection to eternal life ensures this, and a blessed immortality is be- fore us. " God is not unrighteous to forget our work of faith and labour of love," but w^ll cause it to be written in the book of his remem- brance. Heb. vi. 10; Mai. iii. 16, 17. It is also attended with present recompense: he that labours in this vineyard shall eat the fruit thereof, and " the pleasure of the Lord shall prosper in his hand." Matt. xix. 28, 29. 3. The more we abound in this work, the more delightful it will become. Gracious habits are like other habits; they are strengthened by exercise. The more we indulge in sin, the more we may; and the more we do for God, the more we may. The more we are given to prayer, the more we shall desire to pray; and the less we engage in it, the less we shall be inclined, till we may almost feel disposed to live without it. It is the same with every other holy duty; and there- fore it is of the greatest importance to be "always abounding in the Work of the Lord." 4. Tim,e is short, and there is great danger that much of our work will be left undone. Our blessed Lord was the only one who could truly say, "I have finished the work which thou gavest me to do." The most diligent and faithful of his servants come far behind; and when they have done all, they are but " unprofitable servants." How necessary to inquire, what are we about; and whom do we serve! The Master will soon come to reckon with us; and "blessed is that servant, whom his Lord, when he cometh, shall find so doing." i4uke xii. 43. ( 155 ) ENCOURAGEMENTS TO PRAYER. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shaH be done unto you. — John xv. 7. It was the great design of our Lord at this time to strengthen the hearts of his disciples : for this purpose he told them whither he was going, and the reason why: ch. xiv. 2; xvi. 7. Previously to his de- parture he was concerned to prepare the way for a future communi- cation with his sorrowful disciples, and informs them in the text by what means it is to be preserved. Prayer is here encouraged by the promise that we shall have whatsoever w^e may ask, on the condition that we keep up a close and intimate union with the Saviour. I. Notice the things to which the promise is made: "If ye abide in me, and my words abide in you." 1. It is here supposed that in order to our having access to God, we must be in Christ Jesus ^ or united to him as the branch in the vine; and this is by believing on his name. Great stress is laid upon this in the Scriptures: "he that hath the Son hath life, but he that hath not the Son of God hath not life." To be spiritually united to the Lord, and to be of one heart with him, is that which gives us an interest in all his blessedness. 1 Cor. i. 30; Ephes. i. 7. 2. The union must be abiding: " if ye abide in me, and my words abide in you." Some were in Christ Jesus by a mere profession, like Judas, who did not abide, but were taken away, like a withered branch. Those who have " no root in themselves," turn aside "when temptations and persecutions arise, and by and by they are offended;" but it is not so with real Christians, for they abide in him. Others turn aside when the example is given, and cleave to Christ no longer; but real believers can never leave nor forsake him. John vi. 68. 3. The union must be mutual: not only must we abide in Christ, but his truth also must abide in us; and thus there is a mutual interest and indwelling between Christ and his people, as in ver. 4. His words abiding in us is one of the modes by which true believing is expressed; it is receiving the truth in love, and retaining the love of it to the end of life. To the unbelieving Jews, our Lord said, "My word hath no place in you:" they could not receive his doctrine, for their hearts were utterly averse. John viii. 37. But Christ's dis- ciples did receive it: and where his truth is cordially embraced it will become "a well of water, springing up to everlasting life." Johnxvii. 8. II. The promise itself, or the connexion there is between Christ's words abiding in us, and our prevalence in prayer. "Ye shall ask what ye will, and it shall be done unto you." 1. The dwelling of the truth in us is that which denominates us Christians, or real believers, and this is essential to acceptable prayer. Without this there can be nothing good in us or done by us, for without union and communion with the Saviour we can do nothing, ver. 5. Without faith in him we have no interest in his mediation, 156 SALVATION FROM THE WRATH TO COME. none in his intercession, for he offers only " the prayers of the saints.'^ Rev. viii. 3. 2. If Christ's words abide in us, they will impart a spirit of prayer, and teach us what to pray for as we ought. It is by imbibing the doctrines of the gospel, that we are made to see and feel our weak- ness and unworthiness. The gospel leaves the sinner nothing to glory in, but abases him in the dust; and if we approach God acceptably, it must be in this way only. If Christ's words abide in us, we shall be filled with humility, and all our pleadings will be founded on the mercy promised for his sake. Heb. iv. 16. 3. If Christ's words abide in us, they will inspire us with holy con- fidence in God's mercy and truth, and so render us importunate and successful in prayer. This is 'Hhe Spirit of adoption" which is given to those who are " the sons of God," and this it is that enables us to offer the prayer of faith, which never fails of success. Hence when Moses interceded for Israel, he pleaded the promise and faithfulness of God, and his prayer was answered, for God will always hear the prayer of faith. Exod. xxxii. 10 — 14. When Solomon pra37ed for the people of Israel, that God would do and forgive, his plea was founded on the covenant of promise, and his prayer was heard. 1 Kings viii. 25. Hezekiah did the same, and was successful. Isai. xxxvii. 14. The apostles pleaded the name of Jesus, and this must be all our plea. Acts iv. 30. 4. If the words of Christ abide in us, they will regulate all our de- sires, so that being kept from asking amiss, or what is contrary to the will of God, we may " ask what we will, and it shall be done unto us." The words of Christ not only give a spjrit of prayer, but teach ius how to pray, and to ask for what is most acceptable in the sight of God ; and then we may know that we have the petitions that we desired of him. 1 John v. 14, 15. (1.) Learn from hence the importance of receiving and loving the truth, as it is in Jesus. If we are indifferent to that, we shiill be cold and indifferent to prayer. Hence those who reject the gospel do not pray at all, nor those who do not believe. Some there are who once were praying men, but having given up the words of Christ, and gone into some false system of religion, they have given up prayer alto- gether. (2.) The reason why the prayers even of good men are not 7nore jsuccessful is, that we do not drink sufficiently into the spirit of the jgospel, and therefore have not the spirit of adoption. More faith would render us more fervent, and more successful. SALVATION FROM TPIE WRATH TO COME. And to wait for liis Son from heaven, whom he raised from the dead, even Jesus, who delivered us from the wrath to come. — 1 Thessalonians i. 10. The great and leading truths of the gospel are like daily bread; ^>py are what we must live upon, and inwardly digest. Hence it is SALVATION PROM THE WRATH TO COME. 157 that we often need to have our minds stirred up by way of remem- brance, though we know these things already, and have frequently heard them before. The passage now in view is highly interesting, and presents us with three things particularly worthy of noti-ce; namely, our exposedness to wrath-^our deliverance by the mediation of Christ — and the motives from thence arising to wait for his second coming. I. Our exposedness to divine wrath, even the wrath to come. 1. This affecting truth reminds us that we are guilty^ and that by sin we have incurred the displeasure of God; otherwise there would have been no wrath. But we are now "by nature children of wrath,'^ "a seed of evil doers," and all the curses of the law stand against us. As we have grown up to maturity we have multiplied trans- gression, adding iniquity unto iniquity; and the nature, the number, the aggravations of our sins, have inflamed the wrath of God still more against us. Also since we have known the Lord, our sins have been still increasing, and have rendered us still more liable to WTath : and " if thou, Lord, shouldst mark iniquity, Lord, who shall stand.?" 2. The wrath to which we are exposed is of all others the most dreadful, because it is the wrath of Almighty God. " The wrath of a king is" said to be "as the roaring of a lion," and the wrath of one man or of one nation against another is dreadful ; but all this is as nothing to the wrath and vengeance of God. We some- times dread the wrath of men more than we need to do; but here our deepest apprehensions come infinitely short of the reality. "Who knoweth the power of thine anger? Even according to thy fear, so is thy wrath." Psal. xc. 11; Heb. x. 30, 31. 3. "Wrath to come" implies a reservation of wrath, hereafter to be inflicted. There is some wrath in this world, and a mix- ture, of it is found in all our sorrows and afiiictions; and upon the wicked especially it is often poured out with fury, as upon the Jew- ish nation. 1 Thess. ii. 16. But the full infliction of God's displeasure is " reserved for the day of wrath, and of endless perdi- tion." It is like a cloud which has been gathering before the storm, and which will burst the heavier at last. 4. " Wrath to come " may also denote its eternal duration. It will always be "wrath to come," and when eternal ages have passed away it will be still the same. The gulf of perdition is im- passable, "a lake of fire which burneth for ever and ever." This consideration, connected with the immortality of our being, renders our salvation of infinite moment; and deliverance from the wrath to come is the most stupendous of all possible events. " What will a man give in exchange for his soul; or what will it profit him if he should gain the whole world, and lose his own soul ?" II. Our deliverance from this wrath, by Jesus the Son of God. There are two or three things pertaining to this deliverance, which should never be overlooked — . 158 SALVATION FROM THE WRATH TO COME. 1. As it respects the lawgiver, it is highly honourable, being effected in a way that is perfectly consistent with all the claims of justice and of truth. It is one of the great peculiarities of the gospel, that it brings "glory to God in the highest/^ while it proclaims "peace on earth, and good will to men." "Father, glorify thy name," was the language of the suffering Redeemer; and he did glo- rify it, in providing such a substitute for us. God can now be "just, and yet the justifier of him that believeth in Jesus." Rom. iii. 25, 26» If we had been "delivered from the wrath to come" with- out the intervention of a Mediator, there might have been some grace in it, but no justice, for the law would have been dishonoured, and the government of God impeached. But Christ hath delivered us, not by breaking open the prison doors, and setting us free, but by paying the ransom price, and satisfying the demands of justice on our behalf. " He hath redeemed us from the curse of the law, by being made a curse for us." 2. In regard to the Saviour, he delivered us at an infinite expense, " He who was rich_, for our sakes became poor, that we through his poverty might be rich." "He who was in the form of God, took on him the form of a servant, and made himself of no re- putation, but humbled himself unto death, even the death of the cross." Our redemption was effected by Christ's coming into our place, " bearing our griefs, and carrying our sorrows." He was made under the law, under the curse, and endured the wrath of God in our stead ; he came under the power of death, and descended into the grave, that he might deliver us from going down to the pit. His infinite dignity made all this wonderful, and his love in giving himself for us will be the wonder of eternal ages, " even Jesus who delivered us from the wrath to come." 3. In reference to ourselves, this deliverance is full and free, and everlasting. Salvation is perfect and complete in all its parts, iflnd nothing can be added to it. It is a salvation from all sin, and from all misery, extending to the uttermost of our need, and to every case of extremity. The salvation is also as free as it is full and complete. If we could have conceived of such a gift, or could have asked for it, there would be grace unspeakable in its bestow- ment: but the Saviour came unasked and undesired, and " in his love and in his pity he redeemed us." Or if our sins had all been past when he came to lay down his life for us, there might have been some extraneous motive ; but it was when we were yet without strength, and "while we were yet enemies, that Christ died for us." Rom. v. 6 — 8. He hath likewise "saved us with an everlasting sal- vation," and obtained "eternal redemption for us." "There is no more wrath, no more curse; and those who believe in him shall never come into condemnation." John v. 24; Rom. viii. 1. III. The motives arising from this subject, to our waiting for the /second coming of Christ. The coming of Christ to judgment would be an object of dread, \ 159 rather than of desire, were it not for the important truth recorded in the text; for that will be the time when the wrath of God will burst forth in all its fury. But if Jesus hath already delivered us from it, his final advent becomes an object of intense desire. 1. Because he will then appear as the Saviour, "even Jesus, who delivered us from the wrath to come.'' He will come to pro- claim the jubilee, to raise the bodies of his saints, to acquit them at his bar, and give them an abundant entrance into his everlasting king- dom. He will come without sin unto salvation, and will give a crown of righteousness to all them that love his appearing. 2. He will come to put an end to the empire of sin, and com- pletely to destroy the works of the devil. The foundation of this was laid in his sufferings on the cross, by his resurrection from the dead, and the progress of his gospel; but the consummation of all will be at his second coming, when he will " create new heavens and a new earth wherein dwelleth righteousness." Hence the coming of the Lord Jesus is an object of intense desire, not only to all his people, but to the whole creation. Rom. viii. 22, 23. How important then to be prepared for this event, to be disengaged from the present world, to be diligent in holy duties, and to be found in a waiting posture for the coming of the Lord! What a motive to patience under injuries, knowing that "the coming of the Lord dravveth nigh!" and for humility and resignation under his mighty hand, seeing that in a little time he will wipe away the tears from all faces. How needful to examine ourselves, and see that we truly believe in his holy name, and have fled to him for refuge; otherwise liis being a Deliverer "from the wrath to come" will be of no avail. Only those who are found in him will be safe; the unbeliever is still under the curse, and without a place of refuge. THE UNBELIEVER'S CONTEMPT OF CHRIST. We know that God spake unto Moses: as for this fellow, we know not from whence- he is. — John ix. 29. A MOST interesting account is here given of the cure of a blind man, who puzzled and confounded the unbelieving Jews by the force of his testimony in favour of Jesus. Like many other unbelievers, they attempt to deride what they are unable to confute; and while they pretend to reverence the authority of Moses, they pour the utmost contempt upon the Saviour. I. Examine the reason they give for rejecting Christ. What they say of Moses is very true: "God spake unto him." He appeared to him in the burning bush, and gave him a commission to redeem his people. The Lord also stood by him while contending with Pharaoh to let Israel go, he wrought many signs and wonders. in Egypt by his hand, became his guide through the wilderness, and 160 THE unbeliever's CONTEMPT OF CHRIST. spoke with him face to face on Mount Sinai. He likewise gave him the law on two tables of stone, and the whole of the ceremonial for the people of Israel. The statement therefore is true, that God spake by Moses. But the contrast they draw between Moses and Christ, is full of wickedness and enmity — 1. Notice their insinuation, as if Moses and Christ were at va- riance, though in truth they were not. Moses was a believer in Christ, and wrote of him, and esteemed even "the reproach of Christ greater riches than the treasures in Egypt." Moses foretold the coming of Christ, his character and work, and Christ was the great fulfiller of his law. Nothing therefore could be more deroga- tory to both, than to represent them as hostile to each other. 2. Their affected ignorance of Christ : " We know not from w^hence he is." Had they wished to be made acquainted with the evidences of his mission, they might have known " whence he is," and w^hat are his claims to divine authority, as easily as they could demonstrate the mission of their prophet and lawgiver. Did Moses attest his mission by miracles? So did Christ, and by mira- cles of mercy, instead of those of judgment and fiery indignation. Such was the argument of the poor blind man: "Why herein is a marvellous thing," said he, "that ye know not from whence he is, and yet he hath opened mine eyes:" ver. 30. Again: did Moses teach the way of God in truth? So did Christ. Still more, he taught the way of salvation. The unreasona- bleness and perverseness of these unbelievers is such as no argument, no evidence can satisfy. They sometimes object to Christ because they did not know whence he is, and at others, because they did know whence he is. John vii. 27. Such is the blinding and harden,- ing nature of unbelief. 3. Their utter contempt of Christ: "As to this fellow," we- know not whence he i&. Well might the prophet say, "He was despised and rejected of men, one whom the nation abhorred ;" nor was it the least part of our Lord's humiliation, that he submitted to such treatment for our sakes. But " behold, all they that are in- censed against thee shall be confounded, they shall be as nothing; and they that strive with thee shall perish." Isai. xli. 11. n. Observe the preference which wicked men show to the right- eous dead, in comparison of the righteous who are living. " We know that God spake unto Moses," said they, and " we are Moses' disciples." But Moses himself was set at naught in his own day, as well as Jesus; and their forefathers conspired against hrm and against Aaron, as they themselves did "against the Lord and his Anointed." The prophets also met with similar treatment. Elijah, Jeremiah, and Amos were all contemned and persecuted; but when dead, the " Pharisees and hypocrites build the tombs of the prophets, and garnish the sepulchres of the righteous." Matt, xxiii. 29. THE unbeliever's CONTEMPT OF CHRIST. 161 It has been the same with popery, as with corrupted Judaism: they canonized and worshipped dead saints, and murdered living ones. Formalists in our own day praise Christ and his apostles, but hate those who preach and live as they did, and walk in their steps. They also admire and extol the martyrs, but deride the man who suflfers loss for Christ's sake, or discovers any zeal in his righteous cause. They likewise commend the reformers of latter times, but cannot endure their doctrine, nor those who follow their example. And how is all this to be accounted for? Why, 1. Time gives a sanction to things, which at first were either condemned, or but little regarded. Departed goodness is often admired where it is not loved, and those who go with the multitude will join in the general commendation. It is commonly thought right to speak well of Christ, as it is more congenial with the prevailing sentiment of the day, especially among the moral and respectable pant of the community; and therefore men will do it, whatever be their aversion to the true spirit of Christianity. 2. The carnal mind loves a dead religion heller than a living one. Men have no objection to acknowledge a God, but he must be without any living authority, and not interfere with the con- cerns of the present world. They have no objection to his own laws, as they are written in the bible, but they must not be brought into operation, or hold men accountable for their conduct. Neither have unbelievers any objection to great and good men when they are dead, and can no longer reprove them; on the contrary, they will often pay involuntary respect to their memory, though while living they took little or no notice of their virtues, except to treat them with contempt. The reason is, it requires no sacrifice to admire and com- mend the righteous dead; but to be attached to the living, and to imitate their example, is to be identified with them, and become a follower of Christ. (I.) We may learn from hence what true religion is, namely, the opposite of what was insinuated by these unbelieving Jews. It does not divide Christ and his servants, the Lawgiver and the Saviour; it teaches us to believe in Moses, and in Christ also; and that system only is true, which harmonizes alike with law and gospel. The an- cient Pharisees opposed Moses to Christ, and modern theorists oppose Christ to Moses. (2.) We see what are the evidences of our having embraced the truth, and become the subjects of renewing grace. Personal religion is a living principle within us, it loves a living God, and delights in the living oracles. It is a life of faith and love; it teaches us to find out Christ's followers, and to love them. (3.) The reason why men are ignorant of the nature of religion, is because they have no desire to know it. These unbelieving Jews alleged that they knew nothing of Christ, or from whence he came: but why did they not know? He was " daily teaching in the temple," and in secret he said nothing. VOL. II.— 21 ^ 163 DESIRABLENESS OP EARLY flEtt. (4.) There will come a time when those who know Christ and his followers shall be known and approved of him, and when those who knew him not shall be banished from his presence for ever. 2 Thess. i. 8, 9. DESIRABLENESS OF EARLY PIETY. My son, if thine heart be wise, my heart shall rejoice, even mine. — Proverbs xxiii. 15. Under the endearing character of a ^' son/' the wise man addresses the rising generation in his time, and expresses his paternal solicitude for their spiritual welfare. Ministers of the gospel may likewise adopt this language, so eminently fitted to the lips of a pious parent. The text leads to two remarks — that true religion is the only true wisdom — and that its existence and prevalence in the hearts of young people is a source of abundant joy to those who are intimately con- nected with them. I. True religion is the only true wisdom. There is a kind of wisdom which is called "the wisdom of this world,'^ and in which the children of this world are often known to excel. This sort of wisdom consists in doing well for one's self, and is frequently applauded, though an inspired writer has declared, "that this their way is their folly." Psal. xlix. 13, 18. No man can be truly wise without the fear of God, for that is the beginning of all wisdom. Prov. ix. 10. 1. True religion is true wisdom, because, as time is short, it is wise to pursue those things fi^^st and chiefly which are of princi- pal importance. We cannot accomplish every thing, nor do all we could wish; some things must be neglected, and others pre- ferred; and true wisdom would direct our attention to what is of the highest consequence. This then is the office of religion, which teaches us to **seek first the kingdom of God and his righteousness, that all other things may be added unto us;" and also that the salva- tion of our souls is of infinitely greater moment, than all the perishing objects of this life. Matt. xvi. 2^, 2. It is the part of true wisdom to avoid the greater evil rather than the less. The folly of a man would appear, if he were very anxious to shun an evil of trifling consequence, while regardless of another of serious magnitude. Herein indeed is seen much of the folly of wicked men; they are full of trouble and anxiety about the evils of the present life, but wholly unmindful of the wrath to come; are more afraid of suffering than of sinning against God; they fear him who can only kill the body, but not him who can "cast both body and soul into hell." Real religion is the opposite of all this; it makes God the great object of our fear, and also of our love. 3. It is a dictate of true wisdom to be prepared for futurity, and to guard against the evils to come. Prov. xxii. 3, Hence DESIRABLENESS OF EARLY PIETY. 163 those virgins in the parable are said to be ^' wise, who took oil in their vessels with their lamps," while the foolish ones were alarmed by the sudden appearance of the bridegroom. xVlatt. xxv. 1. 4. True wisdom teaches us to commit that to the care of another, which we are unable to m,anage for ourselves. Hence in sickness we confide in a physician, and in legal difficulties commit our cause to an advocate; so in like manner, religion directs us to put our trust in Christ, and " commit to him the keeping of our souls until the great day." And now if "your hearts be wise" in these things, "our hearts shall rejoice, even ours." And if your hearts be thus made wise, "your lips will speak right things;" your conversation will savour of the name of Jesus, and your meditation of him will be sweet. IT. The existence and prevalence of true religion in the minds of young persons is a source of joy and satisfaction to those who are in^- timately connected with them. This is most undoubtedly the case of a godly parent, whose life is bound up with the life of his children. Such may truly say with an apostle, "I have no greater joy than to hear that my children walk in the truth;" and the father of the prodigal will rejoice to see his lost son return home. Nor is it less certain of affording joy to a faithful minister, who " watches for souls as one that must give account." As a mariner rejoices, after the dangers of a voyage, that he has brought all safe to land ; even so will the minister o-f Jesus rejoice, to see the people of his charge brought home safe at last, and presented before the presence of the divine glory with exceeding joy. All the people of God who have known and loved your parents, and you for their sakes, will partake of this joy; and blessed be God, if they have already been furnished with this delightful sa- tisfaction. Yea, the "holy angeJs, and even God himself, will rejoice over you with joy and singing." Zeph. iii. 17. The joy arising from this desirable event is one upon which all other joys depend. A parent rejoices in all the good he sees in his children, in the exercise and improvement of their mental powers, and in their connexions and future prospects; but if destitute of genuine religion, these things will avail but little, and mere external accomplishments will only become a snare. More particularly, 1. The love we hear to your souls will make it matter of joy, to see you made wise unto salvation. How could we endure the thought, that those who are " flesh of our flesh and bone of our bone," should be for ever lost; that they should be separated from God, from us, and from all hope for ever. Can you conceive that your parents, who are going to heaven, could be content to see you left behind ? Must it not be dreadful to think of having to witness against you in the last day, saying, "This our son was stubborn and rebellious, and would not obey our voice ?" Deut. xxi. 20. 164 2. The recollection of the interest loe have felt in your welfare will heighten the satisfaction. The prayers we have ofiered, the counsels and warnings given, and the concern felt for your salvation, should they be all in vain, and we have only delivered our own souls; how distressing will be the thought! But oh to see our prayers answered, our labours succeeded, and our "children rising up to call Him blessed!" 3. The love ice bear to Christ and his cause makes this a matter of unspeakable importance. We long for your conversion, not only for your own sake, but also for the good of others. Christ has but few friends in the world : and shall our friends be his enemies ? The good that might arise from your conversion is incalculable, both in the church and in the world. 4. It gives us great comfort while we are with you, to see you truly brought home to God. While your hearts are set on folly, a godly parent finds but little peace: like Job, he will be continually fearing that his children have sinned against the Lord. But oh, if you are made wise, and become the subjects of real piety; what a relief it gives to these anxieties, and how happily these fears are quieted! We then anticipate nothing but good, and are ready to say, "These same shall comfort us." 5. It will afford abundant satisfaction ichen ice come to die, and leave you in the world behind us. Oh, to be able to say with the expiring patriarch, " I die, but God shall be with you !" Or to adopt the language of David to Solomon his son, "I go the way of all the earth; be thou strong therefore, and show thyself a man." 1 Kings ii. 2—4.' In a few years we also, who are older than j^ourselves, must "go the wslj of all the earth;" but what a satisfaction, to feel assured that when we are no more, you will survive to carry on that cause which has been dear to our hearts! To those who have hitherto walked in the way of sin and folly, we would say. If you have any regard for yourself, or any love to jiis, " think of these things, and refresh our bowels in the Lord." MANASSEH'S CONVERSION. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound liim with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord his God, and humbled himself greatly before the God of his fathers. And prayed unto him: and he was entreated of him, and heard his supphcation, and brought him again to Jerusalem into hivS kingdom. Then Manasseh knew that the Lord he was God. — 2 Chroniclks xxxiii. 11 — 13. Though Manasseh was one of the worst of princes, he reigned longer than most of the kings of Israel, and continued to sway the Bceplre for fifty-five years. He was the son of the good king Heze- kiah, and appears to have been born to him after his life was pro- manaSseh's conversion. 165 longed in answer to prayer. In this instance we see how little we know what to ask of God. Hezekiah prayed in his sickness, his prayer is heard, his life is spared, and a son is born to him that should be a curse and a scourge to the people of Israel. The text, however, gives us a brighter view of the subject; it pre- sents to us this wicked king in the day of his calamity, full of peni- tence and prayer, and shows us that God can be merciful to the very chief of sinners. In order to illustrate this affecting truth, we w^ill, 1. Take a brief view of Manasseh's life and conduct, previous to his conversion. The evils of his life are shortly enumerated in the preceding part of this chapter, from whence we learn, 1. That his sins were as great and as numerous as they ivell could be; for there is scarcely any species of iniquity which he did not com-" mit. He was guilty of gross idolatry, worshipping the host of heaven, and building altars in the house of the Lord. This was followed with enchantments, and all manner of uncleanness, ver. 1 — 8. He was guilty of great cruelty and injustice, for he filled Je- rusalem with innocent blood. He likewise corrupted the people with his idolatries, and like another Jeroboam, he '• made all Israel to sin," ver. 9. 2. He did all this under the most aggravated circumstances. He had received a religious education, being brought up by the pious Hezekiah. For heathens to have done as he did would have been a great evil, but in him it was utterly inexcusable, and showed the most awful contempt of God. Still more : he not only went on in an evil course, in despite of better information, and the remon- strances of his own conscience, but he undid all the good that Heze- kiah his father had done, in order to accomplish his own wickedness. He even dared to carry his abominations into the house of the Lord, to profane his sanctuary, and to show his utter abhorrence and con- tempt of true religion. Amidst all this he had many warn- ings, and yet he despised them all, and determined to persevere with- out any regard to consequences, ver. 10. Still farther: he went on in this course till it brought him to ruin, and all Judah and Jerusalem with him. ^* Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon." II. Manasseh^s conversion, and the ends to be answered by the manifestation of so much mercy. Manasseh had nothing to present but the mere refuse of life, all had been spent in the service of sin : yet the Lord " was entreated of him, and heard his supplication." 1. We may conceive that God would hereby afford a standing evi- dence, that no sinner in future need despair of mercy, if he return to him with all his heart, Paul, having been a persecutor of the church of God, considered his own conversion as designed to show 166 forth G-od's long-suffering towards the chief of sinners. 1 Tlnfi. i. 16. If any returning sinner were rejected, either on account of the nature, the number, or the aggravation of his crimes, such a one as Manasseh would doubtless have been rejected. Nor is there any sin we have committed, that would prevent our obtaining mercy, if we return to God in the name of Jesus; not even the fearful ap- prehension of having sinned against the Holy Ghost ; for if any one return to God by faith, it is a proof he has not committed that sin, seeing it is "impossible that such should be renewed again unto re- pentance." 2. God would hereby show that sahalion is altogether of grace. No one is accepted of God for being a small offender, for all are placed upon a level, and are alike dependent upon free for- giveness. " By grace are ye saved," says the apostle ; "and by the grace of God I am what I am." " God, who is rich in mercy, for his great love wherewith he loved us, hath quickened us together with Christ.'* " He hath saved us and called us, not according to our works, but according to his own purpose and grace." Ephes. ii. 4 — 9; 1 Tim. i. 9. Such language would have but little meaning, if only some of the better sort were saved ; but to show its full import, God has given us examples of mercy that overwhelm us with their mag- nitude. 3. Hereby a glorious proof was afforded of the power and efficacy of the grace of God in changing the sinner's heart. Manasseh had long been hardened in sin, and become obdurate; neither warn- ings nor threatenings had any effect upon him; he loved idols, and after them he would go. His heart therefore required to be wholly renewed, and nothing short of almighty power could effect it. But lo, what a change is here ! He who was hardened in wickedness is now a suppliant; the sinner is abased, he humbles himself greatly be- fore the God of his fathers, and makes supplication unto him. "Be- hold, he prayeth," Manasseh pra3^eth. 4. Additional proof is also given, that some of our greatest blessings arise out of our greatest trials. When Manasseh had ruined himself, his help came; and when he could no longer do without, he cried for mercy. His being bound with fetters, and carried into captivity, are the means of his being brought home to God. What cannot affliction accomplish, under the direction of an all-wise and overruling Providence! Improvement. 1. Manasseh's being a great sinner, and finding mercy, can afford no hope to other great sinners, unless, like him, they return to God with all the heart; and now, since a Saviour is revealed, it must be by faith in his holy name. 2. As the chief of sinners who come in the name of Jesus shall be saved, so no one can possibly be saved in any other way, though his sins should be fewer, or less aggravated. 3. If any one should think of taking encouragement to go on in sin, THE DISQUIETUDES OP LIFE. 167 because one of the greatest of sinners found mercy, let him well re- member at least two things: — (1.) You may remain unconverted after all, and be left in a state of impenitence and unbelief; and should this be the case, what then? You will die in your sins, and perish for your presumption. (2.) If you should ever be converted, after a long career of vice, your present conduct will be matter of pain and grief to you, all your life afterwards. Manasseh found tliat evil was much sooner done than undone, and it led to consequences which he little expected. His son Ainon had followed his evil example, but did not follow him in returning to the Lord, ver. 22. Judah also liad been corrupted by his example, and did not wholly recover from it, ver. 17. Manas- seh himself, though he had turned to the Lord, was entirely free from those evils which he had contracted; he cast down the idols, but did not wholly destroy them, and left much for Josiah to do after- wards : xxxiv. 4. The wicked reign of Manasseh was also the occa- sion of the final destruction of his country. 2 Kings xxi. 11 — 15; THE DISQUIETUDES OF LIFE. Oh that I had wings like a dove ! for then would I flee away and be at rest. Luf then would I wander far off, and remain in tlie wilderness. — Psalm Iv. G, 7. It is not certain on what particular occasion this psalm w^as writ- ten, but It was in a time of trouble; probably on account of the re- bellion of Absalom, and the treachery of Ahithophel. Whatever was the occasion, David was grown weary of society, weary of the throne of Israel, and of the intrigues of courtiers, and could wish himself se- cluded from the anxieties and cares of government; a wilderness seemed better to him than a palace. The text, though too frequently the language of good men, shows us that pain and disquietude are mixed with all human enjoyments, and that there is a vanity in expecting to be freed from trouble by a change of situation. I. Pain and disquietude are mixed with all human enjoyments. A king may wish to change conditions with the meanest cottager, and find amidst the splendours of a palace enough to make him weary of his life. There is a thorn in every nest, and evil is mixed with all the good that we enjoy. 1. There were gi^eat advantages and great enjoyments in Da- vid's situation. He was raised to the throne under the most auspicious circumstances; all Israel were united in him, and came down to Hebron to turn away the kingdom from the house of Saul to the son of Jesse. Yet there was a disaffected party that was always a grief to him, and they seize on the first opportunity to destroy David, and place his son Absalom upon the throne. Faction and discord among the people, the treachery of his counsellors, dis- 168 THE DISQUIETUDES OP LIFE. order and wickedness of his family, and the prevalence of civil war, rendered him weary of his situation. The great men of the w^orld, who are exposed to so many snares and temptations, are rather the objects of pity than of envy. 2. TVe have our enjoyments in domestic life, have each our friends and relations, and various other mercies. But all are mixed with some alloy; there is some dead fly in the pot that supplies the ointment, some grief or other which mars our portion, and we can find no lasting peace on earth. One unhappy temper may become a source of perpetual discord, one undutiful child or unfaithful friend may make us weary of life. A mocking Ishmael was the grief of Abraham's family, a profane Esau of Isaac's family, and a rebellious Absalom was the grief of David's heart. 3. We have also our enjoyments in religious society, and eacli one can say, "Oh how good and how pleasant it is for brethren to dwell together in unity!" But if discord invade, if disorder and confusion enter in, or if erroneous principles and sinful practices find their way into Christian society, the " waters of the sanctuary are polluted," and our Bethel becomes a Beth-aven. Or if jealousies creep in, or envyings, or evil surmisings, or evil speaking, the friends of peace would begin to say, " Oh that I had wings like a dove, for then would I fly away, and be at rest." But as this wish, though so commonly expressed, betrays great in- firmity, we are led to notice, II. That it is vain to expect freedom or exemption from trouble by a change of situation. In wishing to flee from trouble we often wish for we know not what, though it is natural for persons in such a situation to want to get out of it. Hence many have wished to quit their present con- nexions, to remove into some other part of the country ; and others, worn out with oppression and poverty, have wished to leave their native land. But in general such wishes and desires only betray our weakness and infirmity, for " as a bird that wandereth from her nest, , so is a man that wandereth from his place." Prov. xxvii. 8. When we wish to change our situation and connexions in life, in the hope of finding "rest," there are certain questions that ought to be seriously entertained — 1. Is there any part of the world that is not attended with the curse; any place free from trouble, or where we can wholly be at rest? Is there any situation where we can be secure from pain and sorrow, or where unmixed happiness can be found? Then why wish to fly away, and wander in the wilderness? 2. Is there any place where the wicked will not continue to do wick- edly? A great part of the troubles of life arise from the deceit, the cruelty, and injustice of mankind. These were the principal sources of David's distress, and that prompted the wish to quit his throne and his kingdom. But where can we retire, to be exempt from these evils, and where is the place of righteousness and peace ? h LOVE OF CHRIST IN DYING FOR US. 169 3. Is there any part of the world where good men have no failings? Much of our disquietude arises from the infirmities and weaknesses of those around us, and of those we love; and many have wished to leave their friends and connexions, when they have met with unkind- ness or neglect from religious characters. But where is the perfect man, or where the society that yields us nothing hut satisfaction? 4. Could we be free from the operations of relative depravity, yet how could we be delivered from that which is inherent; and whither could we go, and not carry with us an evil heart? Various and com- plicated as other troubles may be, the greatest of all are produced by the corruption of our nature, and we have all of us that within us which will be as a root of bitterness, springing up to trouble us. Whither could we go to be wholly rid of this? The wilderness and the solitary place would yield us no relief. The only refuge then, amidst the troubles of life and inward dis- quietude, is that which religion affords ; and a good man need not wander in the wilderness to seek for rest. He will find it in God, and his "refuge will be the mercy seat:" ver. 16 — 18. At death the <« righteous shall cease from their labours, and the weary shall be at rest.'^ There shall be no enemy to annoy, no temp- tation to assault the soul, no sin to pollute our joys, and no more an evil heart of unbelief, departing from the living God. LOVE OF CHRIST IN DYING FOR US. Hereby perceive we the love of God, because he laid down his life for us. — 1 John iii. IC. John is here dwelling on his favourite subject, and that is love, love to the brethren; the grand motive to which is the dying love of Christ: ver. 11—18. The love of God is an overwhelming subject, especially this trans- cendent expression of it in the gift of his Son ; and our highest thou(j;hts can never reach the lofty theme. All we can do is to meditate a little on two or three things contained in the passage before us. I. The character of him that loved us: he is one who is both God and man. He is expressly called " God," and yet he is supposed to be a man, or he could not have " laid down his life for us." The text therefore is one, amongst many others, which represents Christ as both God and man in one person. Isai. ix. 6; Matt. v. 2; Acts xx. 28; Rom. ix. 5; Heb. iv. 14, 15; Rev. xxii. 16. The "love" here mentioned is ascribed to him as God, and it is the godhead of Christ that renders his love so amazing; and on this all the stress is laid in the Scriptures. John iii. 16; Ephes. iii. 19; Rev. i. 5, 6. Love is a principle seldom known to exist, except amongst per- VOL. II. — 22 170 LOVE OF CHRIST IN DYING FOR US^ sons of the same rank, or to be exercised towards beings of an inferior order. Men love one another, and every species of animals loves its kind ; bat human beings can scarcely be said to love those who are greatly beneath them, or who have no intellectual existence. Yet while we are the objects of divine affection, the meanest insect ap- proaches nearer to an equality with ourselves, than we can do to the Author of all existence, in whose sight "the inhabitants of the earth are but as grasshoppers ;" and this it is that enhances the love of God towards us. ' Still more to affect us with his kindness and benignity, the love of Christ is compared to that of a " shepherd who giveth his life for the sheep;" and to that of the bridegroom who giveth himself for the church. Eph. v. 25. It is his being God as well as man, that gives weight and worth to all that he has done and suffered for our sakes. Heb. i. 3. II. The strength of his love; "he laid down his life for us." 1. This is the highest expression of love that can be given amongst men. If a person were willing to part with his property, or resign his liberty, to serve or save a friend, it would be much; but "all that a man hath will he give for his life." David's three worthies were willing indeed to hazard their lives for his sake, when they broke through the host of the Philistines to fetch him water from the well of Bethlehem, but there are few instances of such attachment. 2 Sam. xxiii. 17. It manifested great love in Paul, to be willing to be offer- ed up for the faith and service of the gospel. Acts xxi. 13; Phil. ii. 17; and also in Priscilla and Aquila, that they were ready to lay down their lives for the sake of that eminent apostle. Rom. xvi. 3, 4. But the love of Christ far exceeded every thing of this sort, and for it there is no parallel. Theirs was only a common death ; but he died under the curse of the law, and " was made a curse for us." Theirs was only a human life that was offered up; his was the life of one who is God as well as man. 2. Christ had something more to do than 'naereJy to die for us. His death implies his previous incarnation, and here a wonderful chasm was to be filled up. He had to assume our nature, in order to become a sacrifice. Heb. ii. 14; viii. 3. He who was "in the form of God " had to take upon himself " the form of a servant, to humble himself, and become obedient unto death, even the death of the cross." Phil. ii. 6 — 8. His laying down his life for us included every pre- paratory step, and all that was consequent upon his incarnation. 3. When he died it was for enemies^ and such as were exposed to eternal death. The few instances in which one person has been induced to lay down his life for another, has been for some dearly beloved friend; but there never was an instance of a man's dying for his enemies. Rom. v. 7 — 10. Christ did not lay down his life for the virtuous and unoffending, but for those who were con- demned to die; for those who were exposed to the wrath to come, i I LOVE OF CHRIST IN DYING FOR US. 171 and to all the terrors of future judgment. Such was his love, and such the deep abasement to v\^hich he voluntarily submitted for our sakes. 4. In laying down his life for us, Christ has displayed a love which eminently distinguishes him from all others. He did that which no one besides ever did or could do, and there is a peculiarity in his dying for us which does not exist in any other case. There were many indeed who were types of him, but it was only in a very im- perfect degree, mere shadows of the real substance. Melchisedec and the priests under the law were types of our great High Priest, but it was only in their official capacity, for the}^ were not called to sufier or to die. Joseph and David were emblems also of the Sa- viour, and of his love to us; they both suffered, and suffered much before they came to dignity and power; but they escaped with their lives, and were full of days and riches and honour. Jesus alone "loved us, and gave himself for us;" he alone loved us, and " washed us from our sins in his own blood." HI. The way in which his love may be discerned: "hereby per- ceive we the love of God." The term "perceive'^ denotes the certainty of our knowledge, as when Peter said, " We believe and are sure that thou art the Christ, the Son of the living God.'' It is a kind of knowledge whereby the thing becomes manifest, or self-evident. All we know of God is by those things in which he manifests him- self, or by the things that are seen, and not otherwise; for " him hath no man seen, or can see." There is also a difference between believing and perceiving. We may believe God to be almighty, but it is in his works of power that we perceive him to be so. We may believe that he is just, but we perceive it in the judgments which he executeth. We may also be- lieve that he is good and gracious, but in the death of Christ we evi- dently perceive it; and in this way It is that truth comes home to the understanding and the heart. " Hereby perceive we the love of God, because he laid down his life for us." It is as if there had been no demonstration of it before, but now it is most manifest that God is love. Christ is the very image of that love, he is love itself incarnate; his coming into the world, and dying for us, is proof and evidence the most affecting and overwhelming. This subject is the best and only real antidote for despair; for who can despair wdth the cross of Christ in view, that pledge and medium of abundant mercy and forgiveness. This also affords the most powerful motive to brotherly love; for if Christ hath so loved us, " we ought also to lay down our lives for the brethren." It is this expression of the love of God towards us that will form the principal theme in heaven, and fill the ages of eternity with wonder, love, and praise. Rev. v. 11—13. ( 172 ) NEHEMIAH'S PRAYER. Remember me, O my God, for good. — Nehemiah xiii. 31. Nehemiaii is a bright example of public spirit, and of holy zeal in the cause of God. Perhaps no one l3efore his time had shown such a disinterested regard for the divine glory; and a few particulars will be sufficient to illustrate the eminence of his character. (1.) He might have lived in ease and affluence, if he had desired it, for he occupied an elevated station in the court of Persia; but he felt tenderly for others, and could not be happy w^hile his brethren in Judea were suffering affliction and reproach, and while the holy city lay desolate and waste: ch. i, 1 — 3. (2.) His affectionate concern discovered itself in the first instance, by prayer and fasting, i. 4: and he mixed prayer with all his subse- quent undertakings, ii. 4. (3.) He met with great opposition in the cause of God, but was not ■discouraged. His enemies derided him, and laughed him to scorn, v^^hen he undertook the rebuilding of the city; but his "confidence was in the Lord his God," ii. 19; iv. 2. His friends also were in- timidated and threw discouragements in his way, iv. 10 — 12. (4.) Nehemiah went forward with the work, and built the walls of Jerusalem, in the face of all opposition. Encouraged by his example, the people wrought with a trowel in one hand, and a sword in the other, while he himself watched night and day till the work was ac- complished. (5.) Having concluded his labours, in building the walls, setting things in order, and adjusting the civil and religious concerns of the people, he looks for no other reward than that prayed for in the text. Let us now endeavour to point out some of the peculiar properties of Nehemiah's prayer, and consider them in reference to ourselves. The prayer itself was short, but very comprehensive, and indicates the most eminent piety. It discovers in particular a high degree of disinterested love — of true wisdom and largeness of heart — and of faith and confidence in God. I. We may discover in this prayer a high degree of , disinterested iove. 1. Nehemiah had made many sacrifices in order to accomplish his design, of promoting the glory of God and the good of his people. He had endured much reproach, had laboured with unwearied diligence and zeal, and denied himself of those worldly honours and advantages which he might have enjoyed in the Persian court; and for such eminent services it would have become his countrymen to have rewarded him, had they been in circumstances to do it. But this was not the case, neither did he expect it. His only hope was that God would remember him, and that would be enough: v. 19. 2. We are also called to make some sacrifices for the cause of God, 173 and it is inconsistent with true religion to be satisfied with any re- compense but that of the divine approbation. ' Interest and ambition are the ruling motives with worldly men in all their under- takings, but it must not be so with us. Simon Magus was one of this sort; he made worldly gain his object in the profession of the gospel, but he " was in the gall of bitterness, and his heart was not right with God." To " finish his course with joy ,^' was all that Paul desired; and then he "counted not his life dear unto him.'^ This also was the recompense that Moses desired, after all his toils and sufferings in Egypt. And even our Lord himself looked for no other reward than the joy that was set before him ; and for this he " endured the cross, and despised the shame." II. Nehemiah's prayer is expressive of true wisdom and largeness of heart. The object of his desire was no inconsiderable one, for he asked a much larger portion than this world is able to bestow. 1. To be remembered of God for good, includes an interest in his love, for it was a kind and gracious remembrance that he desired; and this is choosing the good part, which shall never be taken from us. "The loving-kindness of God is better than life," and will be more to us in the whole of our existence, than existence itself can ever be. This is the portion that David prayed for, Psal. cvi. 4, 5; and with this the prophet comforted himself in a season of distress. Jer. XV. 15. 2. It includes an interest in the all-sufficiency of God, as infinitely able to make him blessed. To be remembered of one who is unable to help, or to do us any good, would answer but little purpose. Pha- raoh's butler could do but little for Joseph while he was in prison, but, said he, '* When it is well with thee, remember me." To have a friend in the king's presence would be of some im.porlance. Hence also the prayer of the dying thief, "Lord, remember me when thou comest into thy kingdom." Now God is all-sufficient, having at his command all the blessings of nature, by which he can amply repair every loss we may suistain for his sake; and all the blessings of grace, by which he can abundantly recompense and console us under all our sufferings. It was thus that God would reward the liberality of the churches of Mace- donia, 2 Cor. ix. 8; and of the Philippians towards his servant Paul. Phil. iv. 19. Yea, he hath heaven and glory at his disposal, and it is impossible to say how much he is able to do for us, for it is "exceeding abundantly above all that we can ask or think." 2 Tim, i. 16 — 18. It was therefore true wisdom and largeness of heart that dictated this prayer. 3. It includes an interest in the all-wise and over-ruling providence of God; for if he remembers us in a way of mercy, he will cause all things to work together for good, even those which seem the most calamitous, and that threaten to ruin all our peace and comfort. "The Lord maketh the wrath of man to praise him, and the remainder of I- e^L 174 THE PRE-EMINENCE DUE TO CHRIST. wrath will he restrain." To be remembered for good, is therefore all that we can conceive or desire. III. This prayer implies strong faith and confidence in God. Nehemiah certainly believed that God would think upon him for good, and there was ground for such a hope. If we also serve him with our whole heart, we may be assured that it shall not be in vain. 1 . Because God hath pro'tnised to remember those who remember him in his ways; and those that honour him he will honour. Isai. Ixiv. 5. ^* A book of remembrance is even written before him, for them that fear the Lord, and that think upon his name." Mai. iii. 16, 17. 2. He hath made a special promise to those ivho seek his glory, and the good of his cause in this world. Thus he dealt with Solomon in granting his request, because he had not " asked wisdom for himself, but for the good of his people Israel." 1 Kings iii. 11, 12. Hence also the honours and rewards bestowed on the followers and martyrs of Jesus, who love his cause and serve him upon earth. Mark x. 29, 30; Luke xxii. 28 — 30. 3. God hath also pledged himself to fulfil his promise, and not to forget " our work and labour of love, which we have showed towards his name." Heb. vi. 10. 4. He hath often given proof of his remembrance of such, even in the present world, and will do so more abundantly when the book of remembrance shall be opened. Matt. xxv. 37 — 40; Mark ix. 41. THE PRE-EMINENCE DUE TO CHRIST. The Father loveth the Son, and hath given all things into his hand. — John iii. 35. This is part of the testimony which John the Baptist bore to Christ, in answer to an insinuation suggested by the Jews, for the purpose of exciting his jealousy and suspicion, ver. 26. John feels much on this occasion, that they should attempt to place him in competition with his Lord, and rejects the idea with great force of language. (1.) He tells them that he could accept of tzo honours but such as God had given him, the principal of which consisted in his being the mes- senger of the Lord, to prepare the way before him, and to bear testi- mony of him; and they knew that he never professed himself to be the Messiah: ver. 27, 28. (2.) John makes it out that all men coming to Christ as they had represented, was a proof of his being the Messiah, ver. 29. He is the bridegroom, and the church is his bride. John is the bridegroom's friend, acting in subserviency, and doing his will; and this was honour enough for him. Now all things are in their proper place, (3.) He gives them to expect that things would go on in this direc- tion, and that Christ would be more and more glorified, though he himself should not, ver. 30. f THE PRE-EMINENCE DUE TO CHRIST. 175 (4.) John then illustrates the subject more fully, and preaches Christ to his followers, as the only way of life and salvation, ver. 31 — 36. We here see how much of the evangelical ministry was possessed by John the Baptist, much more indeed than by Christ's immediate dis- ciples, previous to the day of Pentecost; and those who wish to throw him back; as though he belonged to the Jewish rather than to the Christian dispensation, do him great injustice. He was more than a prophet, an evangelist, and the immediate forerunner of Christ. In the text John speaks as an example to his followers, that they might learn to be of God's mind, and to honour the Saviour as he had done, without being over-solicitous of the honour that might be due to himself. I. Observe the love of the Father to Christ. This is a subject on which the New Testament delights to dwell, and the love here mentioned relates both to the person and the work of Christ. 1. The Father loveth him as the Son of God. Hence those terms of endearment and filiation so often applied to Christ, as God's "own Son," his "only-begotten Son," his "dear Son," and "the Son of his love." It is the love the Father bears to him that makes the gift of Christ for us so unspeakable, ver. 16; especially the giving of him as a sacrifice for us. Rom. viii. 32; Zech. xiii. 7. Hence also the testimony given on the banks of the Jordan, Matt. iii. 17; and on mount Tabor, xvii. 5. 2. He loveth him for the sake of his obedience unto death, and because he "gave himself for us." John x. 17. Hence also he hath "highly exalted him," Phil. ii. 9; and commanded that all men should "honour the Son, even as they honour the Father." John V. 2S. So highly does he love the Son, that he will hear no petition but in his name, and pardon no sinner but for his sake. John xiv. 6. 3. The special proof of this love is, that he " hath given all things into his handJ^ Such universal terms are difficult to interpret, on account of their extent. We who understand so few things, can- not enumerate them all, but we may mention some. The general idea is, that the Father hath delegated to him all the great concerns of his moral empire. It is for him to restore it to order, and " the ' heavens must retain him unto the restitution of all things." Acts iii. 21: and "when he shall have subdued all things, and put down all authority and power, he shall deliver up the kingdom to the Father, that God may be all in all." 1 Cor. xv. 24 — 28. More particularly — (1.) All the dispensations of mercy are in the hands of Christ: it is for him to save or to destroy. John v. 21; xvii. 2. "It pleased the Father that in him should all fulness dwell, and out of his fulness we all receive." Col. i. 19; John i. 16. (2.) God has intrusted him with his honour and glory. He is \ 176 COMMUNION WITH GOD. "the Mediator between God and man," and he is to act the part of "a merciful and faithful high-priest." His work was to secure the honour of the Lawgiver, while he exercised mercy as a Saviour; and he hath done it. John xvii. 1 — 4. (3.) The Father hath committed to him the salvation of his peo- ple, their redemption from the curse, and from the grave. John vi. 39, 40. (4.) The control of the universe is in his hands, and he is "Lord of all; angels, principalities, and powers being made subject unto him." Col. i. 16; ii. 10; Ephes. i. 22. (5.) The government of the church is committed to him, and he is the only lawgiver in Zion. His will is the ground of all obedience, and even the moral law is under his authority. Matt, xxviii. 18 — 20; 1. Cor. ix. 21. (6.) The administration of the final judgment. "The Father judgeth no man, but hath committed all judgment unto the Son." John V. 22', 2 Cor. v. 10. II. Consider the consequences arising out of this doctrine, 1. Whatever is given to Christ is given to communicate, like treasure committed to an almoner; and even the authority with which he is invested is for the good of his church and people. "He hath received gifts for men, even the rebellious, that the Lord God might dwell among them." Psalm Ixviii. 18. 2. If we desire mercy, we must come to Christ for it, " Go to Joseph," said Pharaoh to the poor of the land; and so the Lord says to us. Go to Jesus. 3. "As the Father loveth the Son, and hath committed all things into his hands," so we must folloio his example, and commit our all into his hands for time and eternity. 2 Tim. i. 12. Sure we cannot refuse to treat him with similar confidence; if we do, we are not of God. Jews and deists, under pretence of honouring the Father, reject the Son; but they will be found in the wrong at last. 1 John ii. 23. 4. At all events we must become subject to Christ, in one way or another; for "to him every knee shall bow, and every tongue shall confess." He must "reign until he hath put all his enemies under his feet." 1 Cor. xv. 25. COMMUNION WITH GOD. It is good for me to draw near to God. — Psalm Ixxiii. 28. On comparing the afflicted state of the righteous with the prosper- ity of the wicked, the psalmist was tempted to infidelity, but is reco- vered from it by repairing to the sanctuary. There he saw the end of the wicked, and also his own vileness. He now resolves to cleave to the Lord, to follow his counsel, to seek a better portion, and to live near to God. i COMMUNION WITH GOD. 177' I. Inquire what is included in this special privilege. Considering our original meanness and nothingness, it is wonderful that there should be any communion between God and us. Job thought it to be almost incredible, ch. ix. 16. Considering also the great moral distance there is between God and us, it is still more so; and Solomon was overwhelmed with the magnificence of the idea, that God should, " in very deed, dwell with man upon the earth.'' Yet so it is; and the godly in all ages have been allowed to draw near to him. Enoch and Noah walked with God, Abraham and David communed with him, and all that are of an humble and contrite spirit enjoy this inestimable privilege. Isai. Ixvi. 1, 2, It was the office of the high priest to draw near on behalf of the people of Israel, and when he entered within the vail, all the people stood without, praying for the acceptance of his offering and interces- sion. Luke i. 10; Psal. xx. 1 — 4. Under the gospel we draw nearer still, for the vail of the temple is rent, and we are all allowed to enter into the holy place. Heb. x. 19. 20. Our High Priest also appears in the presence of God for us, and "we have boldness and access by the faith of him." Ephes. iii. 12; Heb. iv. 14—16. There are, however, several prerequisites in order to our drawing near to God — 1. It includes -the ttse of all appointed means, for it is only in the path of duty that God has promised to meet with us and bless us. Isai. Ixiv. 5. Prayer is one of the principal means of nearness, and it is from off the mercy-seat that the Lord communes with his people. Exod. XXV. 22. Reading the Scriptures, attending upon public worship, and the ordinances of Christ, are all necessary to this com- munion. Closet duties help us in public services, and all have a reciprocal influence on each other. 2. Self-examination, and the renunciation of every evil, are indis- pensable to our drawing near to God. Psal. Ixvi. 18. When Jacob went up to Bethel, he purified himself and his household from all idols, and built an altar to the Lord. Exod. xxxv. 1 — 4. When David compassed the holy altar, he washed his hands in innocency, Psal. xxvi. 6: and when we draw near, we must cleanse our hands, and have '''our hearts sprinkled from an evil conscience." James iv, 8; Heb. x. 22. 3. That we rest not in the means, but aim at communion tvith God in them. The solemn duty of prayer, especially, must not be attended to superficially, nor performed as a duty merely, but be re- garded as the means of approaching to God, and of having intimate fellowship with him. Much of this may be seen in Abraham's in- tercession for Sodom, Gen. xviii. 32, 33; and in Job's pleading with the Lord. Job xxiii. 2, 3. 4. We must keep our eye fixed upon our great High Priest, who appears in the presence of God for us. " No man cometh unto the VOL. II. — 23 ltd WARNINGS AGAINST PRESUMPTION. Father, but by him," and every blessing must be sought for his sake. John xiv. 6—13; Heb. vii. 25. 5. It is necessary that we come in humble confidence of his mercyy believing in his willingness to bless and do us good. Heb. x. 22; James i. 6; John v. 14. 6. It includes that spirit of adoption, by which we can call hini our Father, and plead with holy freedom before him, as the children of his family, and the heirs of eternal life. Gal. i v. 6, 7 ; Ephes. iii. 12. II. The advantages resulting from this nearness to God. 1. " It is good for us " to draw near, if we consider the various duties we have to perform : for what can we do without this ? How can we preach, or how can we hear, or how read the word, to edifi- cation or comfort? Without nearness to God, spiritual exercises will become burdensome and unprofitable, and, like Doeg, we shall be "detained before the Lord." 2. If we consider the temptations to which we are liable, our only safety lies in this. Drawing near to God is like turning to our strong hold, as «* prisoners of hope;" and they that are far from him shall perish. Ver. 27. 3. There are seasons in which we are greatly burdened wit fi guilt: ^nd though we then need to come to the altar more than at any other time, we are then most apt to stand at a distance, and restrain prayer before the Lord. Yet we must come, if ever we be healed and par- doned; and it is good for us to draw near, and confess our sins before him. Rom. iii. 25\ 1 John i. 9; ii. 1, 2. 4. We are liable to be overwhelmed with the troubles and sor- rows of life, and there is no relief like this. " Cast th}^ burden on the Lord, and he shall sustain thee:" " be careful for nothing, but in every thing by prayer and supph'cation make your requests known unto God." Psal. xxvii. 14; Ixii. 8; Phil. iv. 6. 5. We are constantly in danger of spiritual declension, and of losing a sense and savour of diV^ine things; and there is no way of keeping up the life and power of religion, but by drawing near to God. Psal. Ixv. 4; xv. 8. 6. JBy this it is that we are fitted fdr heaven and glory, and our approaches to him on earth are the prelude of our dwelling in his presence for ever. Psal. xvi. 11. These considerations may reconcile us to trials and afflictions, as tbey furnish us both with matter and occasion for prayer, and are often the principal means of driving us near the Lord. WARNINGS AGAINST PRESUMPTION. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. — 1 Corinthians x. 9.* The Corinthian church had many prevailing irregularities and disorders, and Paul uses various means to remove them. Among WARNINGS AGAINST PBESUMPTiON. |TQ Other things he warns them, by holding up the example pf Israel, observing that these things were intended as warnings to us. The whole of God's conduct towards Israel was designed to display the glory of his character, while their conduct clearly shqwed what is in man, even under the greatest advantages. Nothing strikes the mio4 so strongly as facts. The history of Israel not only shows what is in rnan, but also God's displeasure against man's depravity. Thousands of them perished for worshipping the golden calf, and for acts of uncleanness; multi- tildes of others were destroyed by serpents for tempting Christ, some were consumed by fire from heaven, some by earthquakes, and the whole generation were cut off at last for murmuring against God. Now as the censers of Korah and his company were ordered tq be preserved as a memorial of this event, and a warning to all succeeding ages, so the apostle exhibits the fact mentioned in the text as a warnr ing to all Christians. The people of Israel are here said to have "tempted Phrist;" pf course Christ existed long before his incarnation, or the history of the temptation in the wilderness could not be true. He also appeared to the patriarchs, was with the Church in the wilderness, gave the lavv^ on Mount Sinai, and guided them all the way to Canaan. I. Explain the caution given us in the text. Tp " tempt "means to try and grieve his Hply Spirit, to try bis Ipyie and faithfulness, by our presumption, and by our sins. 1. Then let us beware that we do not presume on what Christ has done for us, so as to make light of sin, for this would be to " tempt Christ." Sin is not less evil in itself, nor less dangerous to us, in consequence of the atonement; nor are we so to depend on Christ'3 righteousness for our justification, as to supersede the necessity of watchfulness and prayer. ^. Let us beware that we do not neglect the means of grace and salvation, under the pretence of trusting in Christ; for this would be to tempt and grieve his Holy Spirit. Too many treat the bless- ings of this life in this way, as if they were to come without any effort on their part; and too many treat the blessings of salvation, as if they were to be put in possession of them by some mysterious agency, un- connected with any concern of theirs. This, however, is not trusting in Christ, but tempting him. 3. Beware of making the promises of perseverance an occasion for our own inattention and negligence, and of running into danger. This the Corinthians did, by going to the idol's temple, and eating with idolaters, under pretence that "an idol was nothing in the world," ver. 14, 21. When Christ himself was tempted, he did not make such a use of the promises: and if w.e do, we are guilty of the most awful presumption. Matt. iv. 6, 7. 4. Beware lest difficulties in the way to heaven should make us wigh we had never set put. This was one of the great sins of 180 THE PECULIAR DUTIES OP the people of Israel, when they "tempted Christ in the wilderness; and many of them were destroyed of serpents." Num. xxi. 5, 6. 5. Let us take heed that we do not Tnurmiir at our lot, in the present world, and wish to go back again to Egypt. This was another of the sins of Israel, Exod. xvii. 2, 3; and many of these mur- murers were "destroyed of the destroyer." 1 Cor. x. 10. Remember that Christ is " head over all things for his church," and is able to make "all things work together for our good." 6. Take heed that we do not overlook our mercies, and dwell only on our miseries. How apt are we to think, if we had but such a good, and were but rid of such and such an evil, then how happy we should be ! But are we thankful for what we have, and do we serve the Lord faithfully with the means that we possess? If not, we are like the Israelites who loathed the manna, because they had not flesh to eat. 7. Let us beware that we do not tempt Christ, so as to provoke him to anger; for he is " the Lion of the tribe of Judah, as well as the Lamb in the midst of the throne." Psal. ii. 12. II. Consider the reasons which should render this caution effec- tual. 1. Though Christ may not take vengeance at first, he will after- wards, when his " wrath is kindled but a little." He bore long with the provocations of the Israelites, but at last he " swore in his wrath that they should not enter into his rest." Psal. xcv. 10, 11; Heb. iv. 1. 2. If we tempt Christ, we must expect sorer judgments than those that befell Israel, even such as are spiritual and eternal. Heb. iii. 2, 3. Our loss will not be the loss of Canaan, but of the kingdom of heaven. 3. If we tempt Christ, and incur his displeasure, we have no friend left besides. There is no other Saviour, and no more sacrifice for sin; our " hope is perished from the Lord." Let us then hear his voice, while it is called to-day. Heb. iii. 7. THE PECULIAR DUTIES OF OUR DAY AND GENERA- TION. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption. — Acts xiii. 3G. The text contains a very short but comprehensive and just enco- mium on the character of David. The meaning is, that he served the will of God in his day, by filling up the various duties of his station; and that there is a particular line of conduct marked out for every be- liever, by the times and circumstances in which we live. It is true that "the will of God " is to be the rule of duty at all times, but the times and circumstances in which we are placed direct u« to those particular duties which are incumbent upon us; and while WJ^ OUR DAY AND GENERATION. 181 we attend to the latter, we must regard the former as the grand rule by which every duty is to be performed. I. Inquire in what manner David served his generation by the will of God. By reviewing the relations in which he stood to others, we shall see what was the work of his generation ; and this may lead us to consider the immediate duties which we ourselves are required to perform. 1. In the early part of life, David's work was performed in a stale of comparative obscurity. He kept his father's flock; and in doing this he served the will of God. He was a pious young man; influ- enced by the fear of God, and acknowledging him in all his ways. 1 Sam. xvii. 37. 2. Another part of the work of his generation was to expose himself to danger in the field of battle, and in this also he served the will of God. The same power which delivered him out of the paw of the lion and the bear, he trusted would also deliver him out of the hand of the uncircumcised Philistine. There are but few who have been called to serve God in this capacity, but there have been some, and they have done it with honour and success. 3. In another part of his life he was exposed to the temptations and snares of a court. He lived in Saul's family, and was advanced to honour: but he so acquitted himself, that even Saul could find no fault in him, for the Lord was with him. There is no situation in life which may not be filled up with honour, and in the fear of the Lord. There were saints in Caesar's household, and there may be such still in the courts of modern princes. 4. A part of his generation work was performed in the wilderness, in a state of banishment and fleeing from persecution, like a partridge to the mountain. Here also he served the will of God, here he spent some of his best hours in meditation and prayer, and in com- posing many of his psalms; and in this he not only served his own generation, but all the future ages of the church. Many others have had to do the will of God, in both labouring and sufiering re- proach ; and in this way also the church of God has been served by the sufferings, the imprisonment, and the writings of the puritans, and the martyrs. 5. Another part of his work was to ascend the throne, and govern the people of Israel. Thus also he served the will of God, in administering justice and judgment, in putting down the wicked and exalting the righteous; and hence it was that he had so many ene- mies. He also used his great influence in promoting the wor- ship and the fear of God, and setting things in order in the sanctuary. He employed his pen and his harp in the delightful service of praise and thanksgiving; and happy is it for us where wealth and talents and influence are thus consecrated to the Lord. 6. David was called to quit his throne after he had held it a number of years, and that by the rebellion of an unnatural son. ^ Here 18^ THE PECULIAR DUTIES OF OUR DAY AND GENERATION. also he served the will of God, saying, " Her^ am I, let him jjo to n^e as seemeth good unto him/' 2 Sam. xv. 25, 26. He was content tq retire again into obscurity, and to go down-hill, after he had been exalted. 7, Another part of his work was to to prepare for the building of the temple, though it was no part of hi& work to build it. He col- lected the materials together, and did it with all his might. He set the example of a munificent subscription, and many followed it*, an4 in all this he "served his generation by the will of God." Some- thing like this is the work in which we are to engage: we may not live to see the spiritual temple erected, but we are to prepare for it, and to hasten the coming of the latter-day glory. II. Apply the subject to ourselves, and inquire what are the par- ticular duties to which we are called by the times ^n4 circumstances iji which we live. There are many things incumbent on us, in common with those of past ages, according to the various relations we sustain in life; ai>4 whatever be our situation or circumstances, we are to serve the will of God in them. Besides the duties of domestic life, which demand so large a share of attention, there are others that are peculiar to the age or generation in which we live. 1. We live in a time in which there are many departures from thp truth. Many errors prevail, and many fall away through false doctriae. Our work is to bear testimony to the truth, and to " con- tend earnestly for the faith once delivered to the saints;" and during the reign of antichrist it is the distinguishing mark of true believers, that "they have the testimony of Jesus." Rev. xii. 17. Multitudes of a speculative turn are going fast into infidelity, and we are to be witnesses for God. Others corrupt the worship and the institu- tions of Christ, and it is for us to keep the ordinances as they w.ere vdelivered. 2. It is a time of great worldly conformity, when religion is blended with, and made subservient to, secular interests and pursuits. It behooves us therefore to "come out and be separate," and hy our ,singular devotedness to pure and undefiled religion, to "shine as lights in the world." Phil. ii. 15. 3. This is a generation in which many important events are taking place in providence, relative to the cause of God in the world. Hence it is our duty to watch, to observe the ways of God, and the ^operations of his hand. Luke xxi. 34; Rev. xvi. 15. 4. It is a time in which the promises qf God are hastening to- wards their full accomplishment, and the " whole creation groaneth and travaileth in pain together until now." It is our work to wait for Christ's appearance, to abound in prayer, and to go forth in active labours to meet him. 5. It is a time of great exertion in disseminating the truth, at home and abroad, by missionary labours, and various institutions for eyangelizing the world. Our duty is to aid every &uch under- WW THE CHURCH IN THE WILDERNESS. 183 taking by all this means in our power, and not to say that the time is not come, for the time is come that the Lord's house should be built. Hag. i. 2. In doing this we shall serve our generation, accord- ing to the will of God. The text reminds us that David, after he had done his generation work, " fell asleep, and was laid unto his fathers." And what a hap- piness it is, not to have lived in vain! We must all soon "fall asleep," whether we have served God in our day and generation or not; and if found "unprofitable servants," we shall be " cast into outer darkness." Matt. xxv. 29, 30. THE CHURCH IN THE WILDERNESS. Give ear, O Shephisrd of Israel, thou that leadest Joseph like a flock ; thou thai dwellest between the cherubims, shine forth. — Psalm Ixxx. 1. The history of the church in former ages furnishes a counterpart to our own experience, both individually and collectively ; and the text is in many respects applicable to ourselves. I. View the state of the church at this period of its history; 1. It is described as a flock, in a state of darkness, passing thi-ough tne wilderness. Such also is our state in the present life. The world to which we go is all light, but it is not so here. Our path is frequently bewildered, and we are stumbling on the dark mountains, not knowing which way to direct our steps. Doubts and fears sometimes prevail, and we are in great perplexity about our state: for though *' the Lord God is our sun," the light does not always shine upon us. The daughter of Zion is also covered with a cloud, and the prospects of the public interests of religion are dark and low- ering. Then how suitable the prayer: "Thou that dwellest between the cherubims, shine forth!" 2. The leader of the flock seems to be unmindful of their coiH- plaints; and hence the importunate request, " Give ear, Shepherd of Israel." Nothing is so trying to the righteous as God's Seeming to shut his ear against their petitions and complaints. It waS this that Job so deeply deplored: "When I cry and shout, the Lord will not hear me. O that I knew where 1 might find him !" The church of old adopted the same mournful language; "I sought him whom my soul lovelh, but I found him not." Yet such seasons of distress, when the Lord hides his face from us, may be needful to teach us the worth of our mercies when vVe do enjoy them, and to draw out our desires after God so much the more. 3. The flock is made to feel that they cannot go on without the Shepherd. Left alone in the wilderness, in a state of darkness, they cry out, "Oh give ear: oh shine forth." We can do nothing without God, any more than they. We are workers together with him, but if left alone, we labour altogether in vain. All our duties and privileges become as dry breasts. God is to his people what t^ 184 BENEFIT OP DIVINE CHASTISEMENT. sun is to the world, what the shepherd is to the flock: if his presence be withdrawn, all light and comfort depart from us. 4. The flock, though left in darkness, did not sink into despair, nor wished to turn back. Their trouble and distress led to prayer, and earnest longings after the Shepherd of Israel. The design of all trying providences, and of all our inward conflicts, is to teach us to pray, and to render us importunate. II. The pleas made use of by the church in their state of darkness and distress. 1. They plead the character which God has condescended to as- sume, and the relation he bore to them, as "the Shepherd of Israel." And to whom should they look, but to him who had promised to feed his flock, and to gather them in the cloudy and dark day. Ezek. xxxiv. 11 — 16. The engagement of Christ to guide his people through the wilderness, and to save those who believe in him, afibrds encouragement to faith and prayer. John vi. 39, 40. 2. They plead his former kindness to his people: " thou that led- dest Joseph like a flock." This is looking back to that inte- resting period when he brought them out of Egypt, and led them through the wilderness, as Jacob did his flock, wiih all the gentleness of a kind and faithful shepherd. Psal. Ixxvii. 20; Isai. xl. 11. 3. His dwelling " between the cheruhims^'^ encourages them to hope and to pray. The Lord's taking up his abode in the holy city, and more immediately in the temple, was to them a token for good; and the dwelling of Christ in his church to the end of the world, is the ground of its security. His dwelling "between the cherubims," was the same as being on the mercy-seat, where he communed with his people. Here was the great propitiatory, and to this they approach in the humble confidence of faith and prayer. Exod. XXV. 22. How great the mercy, to have a shepherd over us, and to have the Lord for our shepherd! Psal. xxiii. 1. Believer's are not like the men of the world, who roam abroad unheeded and unregarded ; but are under the superintendence of the great "Shepherd and Bishop of souls/' who will lead them safe, and bring them home. 1 Pet. ii. 25. BENEFIT OF DIVINE CHASTISEMENT. Now no chastening for the present seemeth to be joyous, bot grievous: nevertheless, afterward it yieuleth the peaceable fruit of righteousness unto them which arc exercised thereby. — Hebrews xii. 11. Among many other things which caused the Hebrews to stumble, were the afflictions and reproaches they met with for the sake of the gospel, and these had a considerable effect upon them. The apostle therefore exhibits as an example those who had run the same race before them, and finished their course with joy. He also proposes to them the bright example of Jesus, " who endured the cross, and de- spised the shame." BENEFIT OF DIVINE CHASTISEMENT. 186 The object is to reconcile us to divine chastisements, from the con- sideration that they are designed for our good. But it may be ob- jected, How can they be good, when in themselves they are so "grievous?" At present indeed they are "not joyous," but after- ward they yield " the peaceable fruit of righteousness." I. Make a few remarks on the nature of divine chastisement 1. It is a hind of punishment for sin committed. It sup- poses some fault, which it is intended to correct. But when men are persecuted for righteousness' sake, it does not appear to be for sin. It may, however, be for righteousness' sake, on the part of man, and for unrighteousness' sake on God's part; and he will sometimes suffer persecution and reproach to befall us, when we are grown cold and indifferent in his cause. 2. Though divine chastisements are a kind of punishment, yet not like that inflicted on the wicked, either here or hereafter. Punishment is of two kinds, vindictive, and corrective. The one is in wrath, the other in love; the one is for the good of society, the other for the good of the individual, to recover from the evil which affliction is intended to correct. 3. As chastisements are intended for correction, so they are usually adapted to bring sin to remembrance. 1 Kings xvii. 18. If God were to take away our religious privileges, and expose us to persecution, we might be brought to remember our former neglect and ingratitude. It is the same in personal and domestic trials, which are com- monly adapted to remind us of the commission of some sin, or the ne- glect of some duty. God often punishes the neglect of private duties, by withholding his blessings from other duties, and family disorders are. visited by afflictions and distresses, as in the case of David. 4. The Lord uses various means in chastising his people. Sometimes he does it by his own hand, in sending afflictive or be- reaving providences. Sometimes he employs the hand of an enemy: and thus he punished Israel, by raising up Nebuchadnezzar against them. Sometimes he rebukes us by means of our friends, and by the ministry of the word. All is designed to bring sin to remembrance, and to humble us in his sight. II. Observe in what respect divine chastisements are to be esteemed a good, and how it is that they are rendered beneficial. 1. They are not good, as producing any immediate joy. On the contrary, the immediate effect is grief, or they would not be chas- tisements, and could not answer the end intended. Believers, it is true, have rejoiced in tribulation, but not on its own account : it is painful in itself, but they have looked forward to the end of all. 2. The way in which they produce good is, that afterwards they yield " the peaceable fruit of righteousness." By this fruit is s- meant, not righteousness itself, but rather the effect which righteou ness produces, and that is, "quietness, peace, and assurance for ever." Isaiah xxxii. 17. , In some instances they have wrought very VOL. II. — 24 186 DANGER OF SELP-DECEPTION. unhappily for a time, by stirring up the corruptions of the heart; but *^ afterwards '^ they have had a very different effect. It was thus with Ephraim, though at first he was like a bullock unaccustomed to the yoke." Jer. xxxi. 18, 19. Jonah also complained heavily at first, but was afterwards humbled and comforted. Jonah ii. 7. In some cases, divine chastisements work righteousness at the time, and yet do not immediately produce the peaceable fruits of it; this is reserved till afterwards. In many a pious man they work conviction, repent- ance, submission, and patience; and afterwards, peace of mind, and "joy in the Holy Ghost." Rom. v. 3—5; Lam. iii. 19 — 21. 3. In order that divine chastisements may have a proper effect, we must be exercised thereby. This certainly denotes that we must feel them, and be deeply affected with them. Some men indeed pre- tend to brave affliclion, and account it mean and unworthy to feel and be humbled under it; but this is great presumption. David was a man of courage, yet he was "afraid of God's judgments," and trembled at them. The patience also of some men is little better than stupidity; their hearts are not " exercised " by sorrow and trouble. But it be- comes us to be humbled under divine rebukes, or we shall be guilty of ** despising the chastening of the Lord," ver. 5. It also includes the exercise of our graces. We may feel much, and yet not feel rightly, under affliction ; we may so feel as to faint and be discouraged, ver. 5. (1.) Let us be thankful that our afflictions as Christians are "chastise- ments," sent to correct, and not to destroy; sent in love, and not in anger. 1 Cor. xi. 32; Rev. iii. 19. (2.) If we are ready to faint in the day of adversity, let us "look to Jesus," and remember his sorrow. Heb. xii. 2. (3.) Seeing that afflictions are a principal means of oursanctification, let us learn to be reconciled to them. If we wish our hearts to be set right, to be humbled, weaned from the world, we shall not think much of our sufferings, but shall say with the psalmist, " Trul}^, God is good to Israel." (4.) If afflictions are not sanctified, they will tend only to aggravate our guilt. Prov. xxiii. 25. DANGER OF SELF-DECEPTION. There is a way which seemeth right unto a man; but the end thereof are the ways of deatli. — Proverbs xiv. 12. However diversified the pursuits of men, all are in search of happi- ness. Some seek it in the things of this life, and leave the concerns of futurity unheeded. This their way seems wise to them, in making sure of what is, though it can scarcely appear to themselves to be ^' right." Others are seeking the gratification of their depraved appetites in a way that is opposite to their own consciences, and this therefore cannot seem to be right. The text then must be understood of those who think well of their own way, but who are under a gross deception. It is a painful li DANGER OF SELF-DECEPTION. 187 thought, that there not only are multitudes who know that they are in a wrong path, but many more who think they are right even while " the end thereof are the ways of death." The following considerations may account for this kind of self-decep- tion, or show how it is that men walking in a wrong way, may never- theless think it to be right. 1. Much of this is to be attributed to the influence of education. We are not aware of the innumerable instances in which we are influenced by the principles imbibed in early life, yet this first bias of the mind may make things appear to be right, which in themselves are utterly wrong, and lead to fatal consequences. How else could it be accounted for, that Saul of Tarsus should not only be induced to persecute the church of God and waste it, but to think that he ought verily to do it? Thus it is that many are attached to certain forms and systems of religion, because they have been brought up to them, and for no other reason. In different places, but from a similar cause, pagan- ism, Mahomedanism, corrupted Judaism, popery, and other supersti- tions, are all thought to be right, though " the end thereof are the ways of death." Being the religion of their forefathers, it has altogether the appearance of being right. It is the same where the truth is only partially received, and some of its leading doctrines rejected ; and where they "teach for doctrines the commandments of men." 2. This kind of deception arises in part from ike power of example, and the countenance of the generality. The example of those around us has an inconceivable influence on our principles and con- duct. A variety of things positively evil, and which might easily be known to be so, appear nevertheless to be right, because they are practised and pursued by a large portion of mankind. Setting our afiections on things on the earth is a great evil, condemned in the Scriptures; and yet this is the way of the world. "The wicked boasteth of his heart's desire, and blesseth the covetous whom the Lord abhorreth." To a great majority of the Jewish nation it seemed right to be of the same religion as their rulers, though it included a rejection of Christ and his gospel; and it is much the same with the great bulk of other nations. 3. The favourable opinion which good people may form of us, may make our way seem to be right. Our chief acquaintance may be with serious people, we may go with them to the house of God, and enjoy a portion of their esteem. They may hope that we are the followers of Jesus, and treat us as such; and so we may conclude that we are right, and that all is well. This seems to be the case with the foolish virgins, who in the parable are associated with the wise. But if we wish not to be deceived, we must not trust to the judgment or good opinion of any one, but desire that God would search us and set us right. 4. Many a way seems to be right, merely because it is our own way. It is the way which we have chosen, and to which we have been accustomed. It is often seen in temporal things, that a man 188 BEATIFIC VISION OF GOD. thinks his way to be right, because it is his way; and it is much more so in the concerns of religion. Hence many evils may cleave to us, and we see nothing of their sinfulness. We may even be altogether selfish and covetous, and not be aware of it; full of pride, and not perceive it; worldly-minded, vain and conceited, and yet think that all is right. 5. The resemblance between real religion and what has only the ap- pearance of it, may be another cause of this deception. In many instances this will make a way appear to be right, though it is leading us on to destruction. Self-righteousness has a seemly ap- pearance, and promises fair for the kingdom of heaven; for it will be pleaded that we must be religious and devout, and do something to- wards our salvation. Yet it is certain, that " by the works of the law " shall no flesh "living be justified." Those who rest in a few delusive impressions and feelings, by which the heart is moved, but not changed, may flatter themselves with being the subjects of true religion; and those also who possess a mere speculative acquaint- ance with the gospel, are often very confident of being right, and of having truth on their side. Those who rest in a partial re- formation, and who comply with some of the duties of religion, may think that all is safe and right, while they are strangers to the love of God, and not renewed in the spirit of their mind. Now the end of all these things is death; yet they seem to be right, and bear some resemblance to true religion. Thus, in innumerable ways, are we in danger of being deceived, and falling into perdition. Let us then look well to our way, and see that it be such as God has marked out for us in his holy word. Let us examine well our motives, and see that we are influenced by better principles than those of mere education, or example, or the good opinion of others. See that our hearts be truly " right with God," and that we are walk- ing "in the way that is everlasting." BEATIFIC VISION OF GOD. As for me, 1 will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness. — Psalm xvii. 15. This is the language of a persecuted saint, who derives comfort from considering the wicked as the sword in God's hand for punish- ing and correcting his people, ver. 13, 14. The psalmist also derives comfort under his affliction, by comparing his own lot with that of his persecutors. They had their all in this life; his was in the life to come, ver. 15. The language in the text is also the language of one who had great things in prospect, even as to the present life ; yet by faith he over- looks them all, and fixes his affections on things above. Like the ancient patriarchs, he " looked for a city that hath foundations, whose builder and maker is God." BEATIFIC VISION 01? GOD. 189 I. Notice the objects on which his heart was set. These are three, namely, that he might " behold the face of the Lord" — that he might behold it "in righteousness" — and finally "awake with his likeness." 1. He longs to behold the face of the Lord. This figurative mode of expression seems to convey two or three distinct ideas : — (1.) By beholding the face of the Lord is meant the enjoyment of his favour, of that special favour which he beareth to his people. Hence to seek his face is to seek his favour; and for God to "lift up the light of his countenance upon us " is to be favourable to us, and to look upon us with kind regard. — (2.) To behold his face is to be ad- mitted to intimate communion with him, and to enjoy that intercourse which is peculiar to a friend. When Absalom longed to see the king's face, it was that he might have free access, and that the former intercourse might be renewed. 2 Sam. xiv. 32. So believers are said in this world to " walk in the light of God's countenance," and to have fellowship with him ; their prayer also is, that he would not cast them out of his sight, nor take his Holy Spirit from them. Psal. li. 11. — (3.) David's desire to behold the Lord's face may ultimately refer to the world to come, where his presence will be enjoyed for ever. The expression, indeed, appears too strong to be fully realized in the present life. We are said to behold his works, and also the beauty of the Lord, as reflected in his word. We likewise see his " power and glory in the sanctuary," but it is only " as through a glass darkly," by means and ordinances of divine appointment. Psalm xxvii. 4; Ixiii. 2. To "behold his face," is the privilege of glorified beings, and theirs only. Matt, xviii. 10. This then was Da- vid's wish, and David's prayer: and oh how desirable is this inefiable vision of God and the Lamb! "It is pleasant for the eye to behold the sun," and nature revolts at the thought of having the eyes closed in death. Isai. xxxviii. 11. But how much more desirable to behold the face of God, though it be only by faith ! there is a satisfaction in it, to which no earthly enjoyment can be compared. What, then, must be the bliss of seeing him as he is, without a vail between ! 2. David's desire was to behold his face in righteousness. Righteousness is necessary to our standing before God in two re- spects ; in a way of merit, and also in a way of meetness. The for- mer is by the righteousness of another, the latter by a righteousness that is wrought within us ; the language of the text is applicable to both, and both are necessary to salvation. — (1.) Saints under the Old Testament as well as under the New, often speak of a righteousness without us, which is imputed or accounted to them that believe. "Abraham believed God, and it was accounted to him for righteous- ness." It is also described as a righteousness from the God of our salvation, in which " all the seed of Israel shall be justified, and shall glory." Psal. xxiv. 5; Isai. xlv. 24, 25; Jer. xxiii. 6. It is this righteousness that is necessary to our standing before God, and beholding his face with joy; and no one can appear in his presence 190 BEATIFIC VISION OF GOD. without it. Psalm cxxx. 3. This alone is the ground of the Chris- tian's hope and confidence. Phil. iii. 9. — (2.) There is also a right- eousness necessaiy to our standing before God, in a way of meetness; for " without holiness no man shall see the Lord." We must be pre- sented faultless before the presence of his glory; and in order to this we must be washed in the Saviour's blood, and be cleansed from all our iniquities, as well as clothed with his righteousness. And only in this way can we see the face of God and live. Matt. v. 8 ; Heb. xii. 14; Jude 24. 3. Another thing which David desired of the Lord was, that he might awake with his likeness. Death is a sleep in reference to the resurrection, and this is an alleviating thought in the prospect of our dissolution. Death to the believer is a falling asleep in Jesus, sinking as it were into his arms, and reclining on his bosom. But we shall awake again; and, endearing thought, it will be "with his likeness." The soul will be perfectly conformed to his moral attri- butes, and the " body fashioned according to the glorious body of Christ." Phil. iii. 21. There will be no evil appetite tempting us to sin, no tendency to affliction or to death : the body will then become a fit companion for the soul, and both a habitation for God through the Spirit. These are the objects on whicji the heart of David was set, and of supreme desire to all that fear and love the Lord. II. The decidedness of David's choice, in reference to these ob- jects. This is expressed by the contrast which he forms between himself and the men of the world, who had their portion in this life. The language also represents him as being fully come to a point, from which he could on no account recede. "As for me — I shall be satis- ^ed/' This is like saying, If all the world were against him, or he ^ad been the only one of the same mind, it would not aifect his de- termination; his heart was set on God for his portion, and he could be satisfied with no other. This may teach us the importance and necessity of being decided in religion, and of being wholly guided by its dictates, whatever may be the conduct of others, or their enmity against us. Our own souls are of first importance, our own vineyard must first be kept, and ^' every one must give account of himself to God." Many are governed by public opinion, they go with the world. Others are guided by their teachers, take every thing for granted, and give up religion if their favourite minister depart. Many are carried away when others fall into error, and turn their backs in a season of apostacy. In opposition to all this, true religion is to go forward, and abide faithful, though all about us were to forsake God, and abandon his righteous cause. III. The complete enjoyment which he anticipated, in the posses- . sion of the desired good : « I shall be satisfied when I awake with thy likeness." If CHRISTIAN ttUMILITlr. 191 There is a satisfaction in these things, objectively considered, even in the present life. Psalm Ixv. 4. The service of God yields so much comfort and satisfaction, that we could never wish to forsake it, though it falls far short of future blessedness. Two things will then complete our satisfaction ; our capacity of enjoyment and the good to be possessed — 1. Our capacity of enjoyment will in the future state far exceed what it is at present, and yet it shall be abundantly filled. The hopes and desires of the soul are now greater than all the world can satisfy, as is too evident in the frequent unhappiness and misery of the rich and great, who have no other good ; and yet in the present state our powers are very contracted, when compared with what they will be. We know but in part, are now in a state of infancy, and our moral capacity is weakened by the remains of indwelling sin ; but when we awake in the image of God, all these impediments will be removed. Our want of spiritual enjoyment arises also from the want of knowledge, the want of more enlarged and relish- ing views of heavenly things; but in the future state the soul will for ever expand, and yet be for ever filled and satisfied from the Fountain of all intelligence. Our enjoyments are abridged and inter- rupted by the innumerable avocations of life, by pain and sickness, by domestic sorrows, and a variety of apprehended ills; but when we awake with the divine likeness, these shall be known no more. 2. The good to be enjoyed will be unspeakably greater than has been known before, even what "eye hath not seen, nor ear heard, neither hath entered into the heart of man.'^ The mystery of God will be finished; and as the finishing of the work of redemption added to the joy of the church, much more will the completion of the whole scheme of providence and grace, by the destruction of "the last enemy,'^ fill all heaven with joy and praise. All the comforts of the gospel here are only the foretaste, that will be the fulness ; this is only the seed-time, that the harvest. Our conformity to the image of Christ here, though imperfect, is essential to our salvation, and the necessary medium of all spiritual enjoyment; but when this resemblance shall be complete, in body and soul, and every look and lineament become divine ; the joy and satisfaction of the believer shall also be complete, and " God will be all in all." CHRISTIAN HUMILITY. Be clothed with humility. — 1 Peter v. 5. The apostle has placed this exhortation in the midst of several others, as their immediate and primary source ; and none of the Chris- tian duties can properly be performed without it. I. Explain the nature of genuine humility. Humility does not consist in mere words, or in speaking degrading- ly of ourselves ; much less in having false views of our real state and 19^ CHRISTIAN HUMlLitt'. character; but in thinking soberly of ourselves as we ought to think. The greatest and best of men think and speak of themselves with the deepest abasement, saying with the good centurion, " Lord, I am not worthy that thou shouldst come under my roof: and, with Paul, "Unto me, who am less than the least of all saints." If humility be considered in reference to the objects with which it is conversant, we shall see its nature and effects — 1. *8.s it relates to God, it is that state of mind by which we may lie low before him. It is right that every being should occupy his proper place : the proper place for us is in the dust. In all our dealings with God for salvation, it becomes us to seek it as utterly un* worthy, and as the gift of mere grace. To come as guilty, without a plea to offer on our behalf, except what arises from " the blood of the cross," It is this spirit that makes the difference between the publican and the pharisee ; the former being deeply abased, while the latter was full of self-righteous pride. Luke xviii. 13. 2. Christian humility may be seen in its effects with regard to men. Pride disposes persons to think themselves of great conse-' quence amongst men, and that the upper seat becomes them ; and hence they are ever seeking to be honoured. Too much of this spirit appeared in the disciples of our Lord, in the early part of their pro- fession, and there were strifes amongst them who should be the great- est. But humility w^ill render us meek and lowly in heart, and dis- pose us to think more highly of others than ourselves. In religious society this spirit is of great importance, and there can be little peace or comfort without it. In civil society also it is held in high estimation, as a virtue above all price. 3. Humility ma3^ be considered in reference to the circumstances in which we are placed. If rich in the world, humility will make us feel for the poor and the destitute; it will give us pleasure to re- lieve them, and in a way that shall soften as much as possible a sense of their dependence and obligation, rendering us kind and conde- scending in our acts of charity. If we are poor and low in the world, humility will make us contented with our station. It is that state of mind which causes every one to know his proper place, whe- ther as masters or servants, parents or children. It will be the same with respect to the various talents we may possess ; it will teach us not to overrate them, but to think soberly of ourselves, as we ought to think. II. Consider the importance of this holy principle. 1. It is one of the greatest ornaments of the Christian character. To be ** clothed with humility," is to be beautified with salva- tion. Psa. cxlix. 4. It is a quality which all admire, both religious and profane ; and was one of the principal excellencies in the character of our blessed Lord. Matt. xi. 29, 2. It is most friendly to growth in grace, and advancement in true holiness. " The Lord resisteth the proud, but giveth his grace to DOCTRINE OF FUTURE BLESSEDNESS. 193 the humble." The rivers pass by the hills, and run into the valleys. Humility makes room for other graces to grow and thrive; it empties us of self, that we "may be filled with all the fulness of God.'' Pride blinds the mind, leaves it in darkness, prevents us from receiving instruction, keeps us back from prayer, and so prevents the growth of repentance, faith, and love. 3. Humility is favourable to communion with God. " The Lord is nigh unto them that are of a broken heart, and saveth such as are of a contrite spirit." Psal. xxxiv. 18 ; Isaiah Ixvi. 2. Pride, on the contrary, can have no fellowship with him. 4. It is a safe state to be in, especially in the hour of temptation. He that is lowly need not fear a fall, but he "that thinketh he stand- eth" is in the greatest danger. " Pride goeth before destruction, and a haughty spirit before a fall." No state is safe to us, but that of ab- solute entire dependence ujx)n God ; this engages him on our side, while the self-sufficient are left to their own weakness. 5. It is also a happy state for a believer to be in. It fills the mind with peace and holy contentment, relieves us from anxious cares about futurity, and gives rest to the soul. Matt. xi. 29. 6. There is abundant reason for humility, and for our being low before God. Everyone who looks into his own heart must see sufficient cause for abasement, and confusion efface. If there were no transgressions, no inbred corruption to deplore, yet are we at best but ** unprofitable servants. " Let these considerations reconcile us to all the afflictions and trials of life ; all are little enough to humble us in the dust, and to keep us there. What we should be without such discipline, who can tell ! Job xxxiii. 16. Isaiah xxxviii. 16. DOCTRINE OF FUTURE BLESSEDNESS OUR GREAT SUPPORT ;N LIFE AND IN DEATH. For we know, that If our earthly house of this tabernacle were dissolved, we have a building of God^ a house not made with hands, eternal in the heavens. — 2 Co* RINTHIANS V. 1. The certainty of death is what no one doubts, and some idea of a hereafter is entertained by men of all ages and nations, almost without exception, nor can they easily divest themselves of this impression. But as to what that hereafter is, and whether it is to be considered as an object of desire or of dread, the gospel only can declare. There ia no religion on earth besides that could give us any information on this awful subject, and but for the gospel we must have lived and died in a state of utter uncertainty. « Life and immortality" are now "brought to light," and the text contains the language of holy triumph, amidst all the sorrows of the worlds and even in the prospect of death itself. VOL. II. — 25 194 DOCTRINE OF FUTURE BLESSEDNESS T. Notice the different expressions which the apostle here uses on the subject of death and futurity. 1. Paul speaks as an apostle and a minister in behalf of himself and his brethren. They were exposed to death in every form, and stood in jeopardy every hour, being always delivered to death for Christ's sake. And now this was their hope, that if compelled to quit this tabernacle, they had another dwelling provided. But though spoken of the apostles and suffering Christians in that day, the text is equally applicable to all other Christians, in every succeeding age of the world; for they all have one hope, and one home, ch. iv. 14. 2. The human body is here presented under a threefold description, and every term is highly expressive. (1.) It is a "house," the habitation of the soul, its dvvelling-place is the present world. Solomon also speaks of it as a house, and when old age and death come, he de- scribes the doors as being shut, and the windows as being darkened. Eccles. xii. 3. (2.) It is an " earthly '^ house, a frail tenement, whose foundation is in the dust. It is mean when compared with the dwelling above, and will stand only for a little time. (3.) It is also called a " tabernacle," a temporary and moveable habitation, like what the patriarchs dwelt in, when they sojourned from place to place. Here we have no continuing city: we are tenants at will, and shall soon be turned out. 3. It is supposed that this body should shortly be dissolved, and re- duced to its original dust. However strong and robust, however beautiful and well fed, however near and dear to us by the ties of blood and affection, the body must be dissolved, and the taber- nacle taken down. Those countenances which have beamed upon us with so much brightness, and diff'used life amongst our friends, must all be changed and see corruption^ Talents and usefulness, and those who have been the greatest blessing to the church and to the world, must all be buried in the dust. Paul had preached the gospel, from Jerusalem round about to lUyricum ; yet his lips must be sealed in silence, and his voice be heard no more. 4. When the body is dissolved by death, those ivho have believed in Jesus shall have a home to go to. If taken out of one house, another shall be provided for them. It was this thought that enabled Paul to speak with so much confidence and composure in the views of Death. " If it were dissolved " — ah and let it be dissolved, and let death do his worst — still we have " a house, eternal in the heavens.'* Here the terms used are in contrast with the former, and are very expressive. The future state is here called "a building,'' and a building " of God;" but the body was compared to a clay tene- ment that might easily be destroyed. Heaven is a substantial resi- dence, which the Lord himself hath built, and not man. It is a house " not made with hands," for what is so made may easily be destroyed; but the future state of blessedness is a kingdom that fadeth not away, " eternal in the heavens." OUR GREAT SUPPORT IN LIFE AND IN DEATH. 195 5. It appears from the text that the knowledge of a future state is attainable in the present life. " We know," says Paul. Of ourselves indeed we know nothing about it, either by reason or by intuition : it is by faith only that we know it, ver. 7. Yet thereby we may be said to know it, because the testimony of God is the most certain of all evidence. II. The doctrine of a future state of blessedness is the Christian's best support under the trials of life, and in the prospect of death. The apostle intimates that had it not been for this, he and others must have fainted under their trials: ch. iv. 1, 17, 18. 1. Consider the suitableness of such a prospect to sustain us un- der the ills of life, and in death. A large portion of God's people are poor in this world, and have to contend with many hardships : and what is so alleviating as to think of the inheritance that is re- served, and the hope laid up for them in heaven? They will be rich enough by and by, if they can but wait for it. What so re- viving to those who see the emptiness of the world, though they be not poor.? To have there an enduring substance, and "a crown of righteousness that fadeth not away." What so supporting under the decays of nature, when flesh and heart begin to fail, and the out- ward man is perishing? It is only by looking at the things that are not seen, that the inward man is renewed day by day. What could cheer the heart like this, in the prospect of death itself? There is something in death at which our nature revolts; and no one could be willing to die, except from the hope of escaping a greater evil, or enjoying a greater good ; ver. 2. 2. Compare these supports with those that are derived from other quarters. The ancient heathen looked for a state of earthly bliss after this life, and deluded Mahommedans are looking for a sensual paradise, and infidels for annihilation. Nominal Chris- tians are looking for heaven too, but their hope has no foundation. Even the law of God, though it virtually contained a pro- mise of eternal life, yet not to transgressors. It is the gospel only that '^ brings life and immortality to light," and imparts " a hope that maketh not ashamed." 3. Consider the effects which this hope and these prospects have actually produced. What resignation amidst the greatest afflictions, as in the case of Job, when he could say " I know that my Redeemer liveth." What peace amidst the distresses of poverty, and the loss of all created good, as in the case of Judah's captivity: " The Lord is my portion, saith my soul, therefore will 1 hope in him." What weanedness from the world, as in the instance of David, who could say, " I shall be satisfied when I awake with thy likeness." What joy in tribulation, and what triumph in the prospect of death, as in the example of Paul and the rest of the apostles, and also in the holy martyrs. ( 196 ) STATE OF ADVERSITY FAVOURABLE TO COMMU- NION WITH GOD. I did know thee in the wilderness, in the land of great drought. — Hosea xiii. 5. When Israel were few in number, poor and low, it was well with them; but when God brought them out of Egypt into the good land, their heart was exalted, and they soon forgot the Lord; ver. 6. In this, as well ai5 in other parts of their history, they present us with too faithful a picture of human nature. The truth taught us in the text is. That the seasons of adversity are most favourable to communion with God. I. Endeavour to establish and illustrate this interesting truth. It is not to be understood, that a state of continued adversity is desirable, for it has its temptations, as well as uninterrupted prospe- rity. Yet that a portion of adversity in our lot is needful; and when compared with affluence and ease, it is friendly to true religion. Nor is it meant that adversity will of itself work for our good. Through the corruption of our hearts it may operate against us, as it did with many of the Israelites who perished in the wilderness and with many others who are exercised with affliction. But ge- nerally speaking, if we review our own past experience, and compare our times of trial with those of ease and fulness, we shall find that the former, rather than the latter, have been best for us. 1. Inquire what have been the seasons in which we have enjoyed most of a spirit of prayer, and found the greatest freedom and pleasure in it. In the day of trouble we are especially invited to call upon God, that he may deliver us ; and can we not look back to those times, as witnesses of our fervency and importunity? It was thus with our blessed Lord himself, Heb. v. 7; Luke xxii. 44: and thus with all his saints. 2 Cor. xii. 8. 2. When have we possessed most of a spirit of humility, and brokenness of heart ? Have we not found more of this, when labouring under some great distress, than at other times? ^^ When Ephraim spake trembling, he exalted himself in Israel; but when he offended in Baal, he died." Hos. xiii. 1. When we can weep for sin, and mourn after the Lord, then it is that he condescends to commune with us, and dwell with us. Isai. Ixvi. 2. 3. When have we found our hearts most wearied from the world, or enjoyed a greater degree of spirituality ? Has it not been ^ when depressed by adversity, and when earthly comforts have fled from us ? We have then found our treasure to be in heaven, and our hearts have been there also. In proportion as men are gaining the world, the world generally gains them ; and those who have the least of the world, have the least care about it. Many have been kind and liberal when they have had but little, and miserably selfish when they have had much. Psal. Ixii. 10. Therefore, "if riches increase, set jDot youf hearts upon theni." STATE OP ADVERSITY FAVOURABLE TO COMMUNION WITH GOD. 197 4. In what seasons have we found the truth and promises of the gospel most precious to us, or tasted most that the Lord is gracious ? Has it not been in times of deep distress, when overwhelmed with a sense of guilt and unworthiness; and have not these been some of the best seasons for communion with God ? And may he not say of us as of Israel, " I did know thee in the wilderness, in the land of great drought. " 5. Being pressed with trials, have we not been more watchful against sin, than in seasons when we have been at ease ? Adversity makes the heart tender, and keeps conscience alive; but prosperity often takes us off the watch. David appeared more watch- ful and spiritual while a shepherd, and when persecuted by Saul, than he did afterwards upon the throne. It is said of Jehoshaphat, that « he walked in the first ways of his father David." 2 Chron. xvii. 3. The Lord knew him in the wilderness, and had much communion with him there. 6. In adversity we feel a more entire dependence upon God; but when out of trouble we are in danger of self-sufficiency, and self-con- fidence. A state of adversity furnishes an occasion for the exercise of mercy, and leads us both to seek and to enjoy it. Then it is that we can " glory in infirmities, that the power of Christ may rest upon " us. Many promises are made to the poor and the af- flicted, and then it is we taste their sweetness. II. The use of reflecting on those seasons that are past. It is intimated in the text that God remembers them, and it be- comes us to do so too. 1. It affords a motive for gratitude and thankfulness, to those who have been in adversity, and supported under it. The Lord fed Israel with manna from heaven, and water from the rock, while pass- ing through the desert; and have not some of our greatest trials been accompanied with the greatest mercies, and been to us the richest seasons of enjoyment? David learned more in the wilderness than out of it, and so may we. 2. Reflection on the past may reconcile us to adversity, and com- fort us in all our tribulations. If we enjoy more of God in the land of drought, it is better than living without God in the land of plenty. If the Lord had not seen that a low state would generally be best, he would not have appointed it as the portion of so many of his people. 3. It teaches a lesson of humility to those who are in prosperity, because of the danger there is of forgetting their best friend, and of departing from the living God. It is common for men to say of others who have prospered in the world, and then dropped their ac- quaintance, " I knew them when they were in other circumstances, but now they have forgotten me." But it is the worst of all to forget God. ( 198 ) TRUE BELIEVERS DISTINGUISHED FROM APOSTATES. If any man draw back, ray soul shall have no pleasure in him. But we are not of Ihem who draw back unto perdition, but of them that believe to the saving of the soul. — Hebrews x. 38, 39. The whole tenor of this epistle is very different from all the rest The other epistles are addressed to particular churches, or to indivi- duals: this appears to be written to the churches generally in Judea, which consisted chiefly of Jewish converts. The others embrace a great variety of subjects, adapted also to the peculiar circumstances of the times; but this is chiefly confined to one subject. It enters into a comparison between Judaism and Christianity, with a view to ex- hibit the great superiority of the latter above the former, and for con- firming the Hebrews in the truth. These Jewish converts had met with many troubles, since they embraced the gospel, and were called to " endure a great fight of afflictions." Many false teachers also got in among them, and en- deavoured to subvert the gospel of Christ. Hence it is that Paul enters into an argumentative defence of Christianity, and insists that it is the consummation of the former economy. Owing, however, to the opposition these Hebrews met with from the world, and owing to the seduction of false teachers, many of them had turned their backs upon the gospel; and this occasioned the awful warning given in the text. The declension among them, though considerable, was not total: many of them still continued faithfully attached to the gospel. I. Offer a few explanatory remarks upon the text. 1. Observe, there is such a thing as beginning in religiony and jthtn going hack; "beginning in the spirit, and ending in the flesh." Some affecting instances of this kind appeared among the immediate followers of our Lord. John vi. ^^. Among the Galatians also, and among the Hebrews, there were many who turned back. Gal. iii. 1 — 4; Heb. vi. 4—6. But Paul hoped well of many of them, notwithstanding this; and hence it is that so many warnings and cautions are given. Heb. vi. 9. 2. The portion of such as apostatize is final perdition. This is expressed in a variety of phrases: "It had been better for them not to have known the way of righteousness, than to turn from the holy commandment:" "It is impossible to renew them again unto repentance:" <ay in which a good man walks: it is his general conduct, his habitual course, not an accidental thing, but the business of his whole life. (2.) Though the way is safe and good, and will end well, yet it is supposed to be attended with difficulties and darkness, especially in its commencement. The pilgrim is bewildered for a time, and sees men as trees walking. (3.) The path will, notwithstanding, be more illumined and more pleasant, the farther we advance in it. The darkness will in time be dissipated, the difficulties be removed, and *< the light will shine more and more unto the perfect day.'' (4.) It is not implied, however, that every good man will make the same advances, or that any one will make the same progress at VOL. n, — 29 22& MOTIVES TO CHRISTIAN PERSEVERANCE. all times. A traveller may pass through many a deep valley, and yet on the whole be on rising ground. So the believer, though he meets with many difficulties, and may seem at times to be going back- ward rather than forward, is on the whole making some progress, though he may advance by slow degrees. (5.) What is here said of " the just,'' is not so much spoken of hiTU as of his " path ;" for however it may be with us, it is of the nature of true religion to be progressive. Illustrate the truth taught us in the text, by observing, I. The more w^e advance in the knowledge of God and of Christ, the more light and comfort we shall find in our Christian course. At first setting out in the ways of God we are like a traveller who begins his journey before the sun is up, and who walks many miles by twilight. Our juda;ment is weak, we walk in uncertainty, and our way is dark; but the light will increase as we go on, and our path become plainer as we pursue it. 1. Providence often appears very dark ^^i the commencement of our religious course ; but as we advance, its mysteries are unfolded. It was thus with Jacob, in the earlier part of his pilgrimage. When Joseph was so mysteriously taken from him, he had to walk more than twenty years in darkness, not knowing what so extraor- dinary an event could mean. It seemed to contradict all the pro- mises wliich God had made to him, and the heavenly visions given to his beloved son ; but when he went down into Egypt, all was made plain, and innumerable circumstances in his former life received the brightest illustration. It is not unfrequently thus with the Chris- tian, who by a train of mysterious events is brought to the knowledge of the truth, and led in paths that he had not known. Isai. xlii. 16. 2. The doctrines of the gospel appear dark and mysterious, on our first setting out in the ways of God. We generally commence with a very slender knowledge of divine things, and under many mistaken apprehensions ; but as we advance, the light increases. Happily, the way -faring man, though a fool, shall not err; the great and leading principles of the gospel will be imbibed, where the heart is right with God, and one fundamental truth will gradually lead to a discovery of the rest. It is the same with error; it "eats as doth a canker, and increases unto more ungodliness." But let a man become acquainted with the real character of God, and the plague of his own heart; and he will not fail to embrace those important truths which lie at the foundation of a sinner's acceptance with God. The disciples of our Lord commenced their course amidst a great deal of darkness, and were much perplexed about the nature of his kingdom ; but after the resurrection and ascension of Christ, every thing became plain ; the doctrine of the atonement led them to an acquaintance with the doctrine of all the prophets. Luke xxiv. 25 — 27, 45 — 47. 3. Divine truth itself becomes more interesting as we pursue it. Nothing like this can be said of any other kind of knowledge; on MOTIVES TO CHRISTIAN PERSEVERANCE. 227 the contrary, "he that increaseth knowledge increaseth sorrow.'* Men of sci<'nce have been sated with learning, and have found with Solomon that all is vanity and vexation of spirit. Not so tiie knowledge of God ; it is eternal life to possess it, and it creates an insatiable thirst for more. Phil. iii. 8,10; Ephes. iii. 18,19. Angels, though not immediately interested in the blessings of redemption, find their iiappiness increased by an acquaintance with the siibject, Ephes. iii. 10, Tims also it is with believers in the present life, and will be so in the world to come; where we shall explore with in- creasing interest and delight, the wonders of redeeming love. 2 Pet. i. 2; Rev. vii. 17. 4. The more we truly know of God, the more communion we sh'tll have with him, and that will shed a light upon our path Spiritual knowledge is the medium of intercourse ; and "if we walk in the light as he is in the light, we shall have fellowship vs'ith God." 1 John i. 3. It is in his light that we shall see light, and find our path brightening as we proceed, till we meet the dawn of an eternal day. II. The more we do the will of God, and serve him upon earth, the more easy and delightful will his service become. Though religion is founded in knowledge, it does not consist in knowledge merely, but in doing the will of God from the heart; and "in keeping his commandments there is great reward.'* 1. The more we abound in any spiritual disposition, the more easy and pleasant it will be. Exercise makes every thing easy; it is by exercise that habits are formed, and what is habitual becomes natural and easy. It is so, as to self-denial, patience under affliction, and forbearance amidst injuries received. These will not only become more easy by exercise, but yield us much comfort. 2. It is the same in holy duties as in spiritual dispositions; the more we abound in them, the more easy the performance. Prayer may be so neglected as to become painful and difficult; and some have restrained prayer, till they can scarcely pray at all. On the contrary, we may so delight ourselves in the Lord as to find the richest enjoyment in our approaches to him, and wish to dwell evermore near his throne. It is the same in hearing, and in preaching the word: they become more pleasant and easy by exercise; and in every holy duty, the more a man does for God, the more he may. 3. As we advance in the path of duty, we shall find many diffi- culties removed, and the mountain will become a plain before us. We complain of hinderances in the way ; but when we have made the trial, they are much fewer than we imagine. We have said " there is a lion in the way," when no real danger was to be appre- hended. Let us only go in the strength of the Lord God, and all will be practicable and easy; 2 Cor. xii. 9; Phil. iv. 13. Let those who are setting out in the ways of God be encouraged to ' go on; the Sun of righteousness will rise upon them with healing under his wings. 228 Christ's int£EC£ssion on the cross. But let the wicked remember that "their way is dark, leading down to the chambers of death." The farther they advance, the darkness will increase, till it ends in everlasting night. CHRIST'S INTERCESSION ON THE CROSS. Then said Jesus, Father, forgive them ; for they know not what they do.— Luke xxiii. 34. What a surprising contrast, between the treatment which the blessed Saviour received from his enemies, and that which they re- ceived from him in return! ver. 33. We here see the wisdom of God overruling the enmity of wTbked men. They crucify Jesus, to render his name infamous; and place him between two malefactors, to cover him with reproach. But by this lingering, painful, and shameful death, an opportunity was given for the Saviour more fully to express his love. While suspended on the cross he uttered many things, and all of them highly interesting and important. Here also he " made intercession for the transgres- sors." I. Observe the petition itself: "Father, forgive them." How well this agrees with the language of prophecy! Isai. liii. 12. 1. Notice the magnitude of the Messing prayed for, even "forgive- ness." This includes all other blessings, and an interest in eternal life. Sin is the great mountain that stands between God and «s, and prevents the manifestation of his favour: if that be removed, all is removed. It is forgiveness that extracts the sting of death, and calms the terrors of a future judgment; for if God forgives, " who is he that shall condemn." Forgiveness takes away the curse of the law, and the bitterness of all affliction in this life. In the present instance, especially, it is a blessing greater than could be asked or thought, by any other than the blessed Redeemer himself 2. Consider the extreme unworthiness of the objects. Surely, if such be pardoned, it must indeed be "according to the riches of his grace." They were not common sinners, nor had they com- mitted any common offence: they had killed " the Prince of life," and crucified the Lord of glory." They had put him to open shame whom God had made " heir of all things, and by whom also he made the worlds." To pray for such sinners was love operating against hatred, and doing good against evil, in the highest sense pos- sible. He had met with enough from their hands to turn his lieart against them; but his was love that many waters could not quench, neither could the floods drown it. Such is his love to us also ; for "when we were enemies, he died for us; and it is wholly owing to his intercession that we are spared and pardoned. Rom. v. 10. 3. The heinous nature of their offence: hall be upon his shoul- ders." "By whom shall Jacob arise when he is sniali, but by the mighty God of Jacob?" Psal. Ixxxix. 19; Isai. ix. 6; li. 1 — 3; Zech. iv. 6, 7. II. The ground of the psalmist's resolution: '*for he will speak peace unto his people, and to his saints." The term "people" may be taken collectively, and "saints" indi- viilually; and so the words are applicable to both. The term "people" also conveys the idea of a covenant; for God has no people in this apostate world, but those who are such by covenant. Israel were the Lord's people, being the children of Abraham, and afterwards taken into covenant at mount Sinai. Believers in Christ are also the Lord's people, taken into covenant with him, who is the head of the mystical body. Ephes. i, 3, 4. To such he "speaks peace," and to his saints individually; but there is no peace to the impenitent and unbelieving. The Scriptures are full of "good words and comfortable words" to God's people, under all the troubles and ills of life, and even when they have sinned against him., if they return to him with all the heart. Jer. iii. 22; iv. 1; Mos. xiv. 1, 4. Judah had grievously offended, and was cast out of his sight; but now that the Lord had brought hack the captivity of Jacob, he forgave their iniquity, and covered all their sin: ver. 1, 2. III. The caution given when the mercy is obtained: "let them not turn again to folly." Sin is here termed "folly:" it is contrary to our own interest, and committed against our own souls; it is not only offensive to God, but ruinous and destructive to the sinner. 1. The caution in the text very well applies to the awakened sinner, who has found peace to his soul through the blood of the cross. God has forgiven you all trespasses: "go, and sin no more." 2. It applies to the case of a b ickslider who has returned and found mercy: "let him not turn again to folly." Beware of going asiray; you are not out of the reach of danger; you are still in the body, and have still " an evil heart of unbelief," ready to depart " from the living God." 3. It is not inapplicable to the case of such as have been afflicted, and again restored to health and peace. If God remove his hand from you, and life is spared, "sin no more, lest a worse thing happen unto thee." Be now the Lord's, and let ks "vows be upon you." Psal Ivi. 12, 13;lxvi. 13, 14. $44 CONVERSION OP THE JAILER. It is the design of all God's mercy towards us to imbitter sin to us, whether he pardons or restores; and " he will redeem Israel from all his iniquities." Psal. cxxx, 8. CONVERSION OF THE JAILER. Then he called for a light, and sprang in, and came trembling, and fell down before Paul and Silas; and brought tliem out, and said, Sirs, what must I do to be saved? And they said, Believe on the Lord Jesus Christ, and thou shall be saved, and thy house. And tliey spake unto him the word of the Lord, and to all that were in his house. And he took them the same hour of the night, and washed their stripes; and was baptized, he and all his, straightway. And when he liad brought them into his house, he set meat before them, and rejoiced, believing in God, with ^H his house. — Acts xvi. 2U — 34. The history of Paul's visiting Philippi is highly interesting. AH parties appeared to be in earnest, the apostles in preaching the gospel, Satan and his agents in opposing it, and the city was "exceedingly troubled^' The magistrates and the people were active, and the jailer performed his part to the utmost. The Lord himself was in- terested in the matter; he supported the apostles, furnished them with a song of praise, and caused an earthquake in the dead of night, which shook the foundations of the prison, and of Satan's kingdom also. All was now confusion; the poor jailer is about to commit suicide, fearing that his prisoners had escaped. Paul relieves his apprehen- sions on that head, and now another trouble ensues, ver. 29. A new set of fears arrest the jailer, he sees the hand of God in these events, trembles at his situation, falls down before the apostles, and cries for mercy. Let us now offer a few remarks on the question which the jailer puts to the apostles, their answer to his inquiry, and the happy issue of all. . I. The question put to the apostles: "Sirs, what must I do to be saved?" 1. This implies a consciousness, even in the mind of a heathen, of a serla'm truth, namely, that he had a soul to be saved or lost; that he was a sinner, and must shortly give account of himself to God. These truths, while he was at ease, had little or no effect upon him; but in the time of an earthquake they are realized, and deeply im- pressed upon his heart. This is often the case with careless and thoughtless sinners, and even with scorners and infidels. 2. I'he inquiry so eagerly proposed implies, that on the near ap- proach of death, all those concerns which have hitherto engaged our attention, witl be lost in this one question, "What must 1 do to be saved?*' " What shall we eat, or what shall we drink?" or " who will show us any good?" are the anxious inquiries of men in general; J)ut in a dying hour, if conscious of our moral condition, salvation will be all our concern. Oh that it were all our inquiry now! For .though the Philippian jailer found mercy, yet many are swept away CONVERSION OF THE JAILER. 245 by sudden death without it, and hurried into an eternal world. Luke xii. 20. 3. The question itself is of unspeakable importance. Whether we consider the depth of our guilt and danger, the immor- tality of the soul, the intolerable nature of divine wrath, or that the present life is the only time of obtaining mercy, it is impossible to con- ceive of a question equally interesting and important. Matt. xvi. 26. 4. The question was proposed to the proper persons, the apostles of our Lord and Saviour. Heathen philosophers, wiih all their wisdom, could not answer it, neither could the Jewish doctors. 1 Cor. i. 21 — 23. To as little purpose might we apply to multitudes of nominal Christians, and professed teachers of Christianity. None but those intrusted with the gospel, and who are the servants of the most High God, can show unto men the way of salvation. Acts xvi. 17. 5. The question was proposed in a becoming manner., accom- panied with tokens of reverence and respect. The jailer prostrated himself before Paul and Silas; brought them out of prison, and said, "Sirs, what must I do to be saved?" His words and actions testified the altered state of his mind, and how he felt towards those who till now had been his prisoners. II. The answer given to the inquiry by the apostles, "Believe on the Lord Jesus Christ, and thou shalt be saved, and thy house.'^ 1. Observe lis import. That the inquirer was in a lost state^ that he could be saved by no doings of his own, that a way of salva:; tion was provided by the death of Christ, and that it was his interest and his duty immediately to acquiesce. This is still the message of the gospel to all to whom it is addressed. Many, indeed, imagine that they do believe; but the faith of men in general is merely traditional; in the same manner as the Jews pretended tp believe in Moses; even while they I'ejected Christ. 2. The promptness of the reply. Here is nothing circuitous, nothing doubtful, like what the wisdom of men would have sug? gested; all is prompt and explicit. Christ's ministers have their err rand before them, and his salvation is adapted to the utmost extremity of the miserable and the lost. The remedy is quite at hand, and " the word is nigh thee, even in thy mouth, and in thy heart." Isai, xlvi. 13; Rom. x. 8. 3. The sufficiency of the reply, to answer every purpose of the in? quirer. Believing in the Lord Jesus Christ secures peace of conscience, in the pardon of sin; reconciliation with God, purity of heart, and a devotedness to his service and glory. Rom. v. 1 ; Acts XV. 9. III. The happy issue of all, in the conversion of the jailer and his family. 1. He appears to have requested farther information, in addition to what was summarily contained in the apostles' answer; for they after-r 246 wards "spake unto him the word of the Lord," ver. 32. He would naturally inquire who Christ was, that he might believe on him; also what the Lord required him lo do, and how he might serve him. 2. As the messages were addressed to him, and to his house, ver. 3L- so we find that he collected his family together to hear the word, ver. 32. This shows in what way an awakened sinner will begin to use his influence, and the concern he feels in the good of others. John i. 41—45. 3. The jailer and his family all believe the word, and rereive the truth in love, ver. 34. What a blessed change, and what a blessed family, all rejoicing together in God's salvation! 4. He did wliat he could to alone for his cruelty towards Paul and Silas, ver. 33. He took them out of prison and waslied their stripes. Oh what a mixture of feelings was here! 5. The jailer and his family the same hour were baptized, in token of their subjection to Christ's authority. There was a promptness in this obedience, corresponding with tiie decisive nature of the apos- tles' doctrine; it was done " straightway/' without reluctance or hesi- tation. The jailer and his family are now classed among the follow- ers of Jesus, fearless of the opposition they in their turn might have to encounter, from the populace and the magistrates of Philippi. 6. Having been baptized, not in the house, but elsewhere, the happy convert introduces the apostles to his dwelling, and entertains them with hospitality, ver. 34; rejoicing also, and "believing in God, with all his house." This was a day never to be forgotten. FEARFUL END OF GOD'S ENEMIES. Let God arise, let his enemies be scattered; let them also that hate him flee before him. As smoke is driven away, so drive them away: as wax melteth before the fire, so let the wicked perish at the presence of God. — Psalm Ixviii. 1, 2. This psalm was written on occasion of bringing up the ark of God from the house of Obed-edom : and as it ascended to the holy city, this triumphant song was sung, as in the times of Moses. 1 Chron. XV. 25 — 28; Num. x. 35. It breathes the language of defiance, and shows what must be, what ought to be, the fate of all the enemies of God. I. Inquire wherein it appears that wicked men are in reality God's enemies. All sin is opposite to the very nature of God, and wherever it pre. vails it makes men his enemies. Some are wholly under its influ- ence, and they therefore become its open and decided enemies. 1. This appears more especially in a universal rejection of his go^ vernment. In setting up our own will as the rule of action, serving divers lusts and pleasures, and living without God in the world. This is the temper of all wicked men; and if in any instance FEARFUL E^D OP GOd's ENEMIESv 24f they do what appears to be right, it is not in obedience to the will of God, nor because they are commanded to do it, but because they hap-* pen to be so inclined. In all this there is a total dereliction of divine authority. Zech. vii. 5, 6. 2. It appears in habitual dissatisfaction with God's providence, want- ing to have the reins of government and the disposal of events in our own hands. What a deal of enmity is discovered here, espe- cially in two things. If events are favourable, men ascribe it to them- selves; their own wisdom and their own might have done it. When evils happen to befall, there is a disposition to lay the blame of it upon God, or impute it to the malignity of fate. In every way God is contemned, and his authority despised. 3. It appears in a disrelish of God^s moral perfections. Many who profess to admire the naiural perfections of God as they appear in the works of creation, and to be greatly delighted with them, are at the same time utterly averse to those attributes in which the true glory of the divine character consists. They love to contemplate what is great and powerful, but dislike the holy and the just: but such a state of heart is wholly alienate from God. 4. Enmity is discovered in a rejection of divine revelation. Some entirely discard it, and endeavour to pour contempt upon it. Others who profess to receive it, reject at the same time some of its , leading doctrines, and so in effect invalidate the whole. Hence it comes to pass that the divine law is looked upon with an evil eye, as too strict in its requirements, or too severe in its denunciations, and is even regarded as an Egyptian task-master. Hence also the gospel is subverted, its principal truths denied, or accommodated to men's corrupt propensities. Enmity always shows itself in an aversion ta God's way of salvation, going about to establish our own righteous- ness, and not being willing to submit to the righteousness of God. 5. In a secret dislike to the friends of God, and opposition to his cause. In this it often appears, even while other things are tolerably fair. It shows itself in a wish to reproach the character, misrepresent the principles and conduct of religious people; to speak ill of religion in general, and where power is possessed to use it in hindering the work of the Lord. It is Satan's employment to blind the minds of them that believe not, and in this also his servants are engaged. 2 Cor. iv. 4. Yet in many instances those who are the subjects of this enmity, seem not to be aware of it. This, perhaps, is chiefly owing to their having false notions of God, and because they are not always under such temptations as call forth this enmity into direct exercise. Saul of Tarsus did not think himself an enemy to God, when he was per- secuting the saints, and " haling them to prison-," on the contrary, he reckoned that he was doing God service. Acts xxvi. 9, 10. II. Consider the great evil contained in this enmity of heart to God. 248 FEARFUL END OF GOD*S ENEMIES. How came the Lord to have any enemies among the human race? What evil haih he done, or wherein hath he deserved this at our hands? Surely this must be utterly inexcusable. Mic. vi. 3. 1. To be averse to God as the Lawgiver, is to be an enemy to the order and happiness of the universe. God forbids nothing but what is evil, requires nothing but what is just and good; obedience to the one would prevent our ruin, and to the other would ensure our happiness. To be God's enemy, therefore, is to be the " enemy of all righteousness." 2. To be averse to Ihe providence of God, or to his management and superintendence, is to be an enemy to the v/ell-being of mankind. If infinite wisdom and goodness direct every concern, the direction cannot be in better hands. And shall God abandon all his plans, and the earth be forsaken for us! Job xviii. 4. 3. To be averse to the gospel, or to God as the Saviour, is to be an enemy to our own souls, to our dearest interests, and those of others. It is to be at war with infinite love itself, and with our own immor- tal happiness. Prov. viii. 36. HI. Consider how vain and how dangerous it is to attempt to op- pose God, and to become his enemy. " God will arise, and his enemies must be scattered : they that hate him shall flee before him." See to what such weak and arrogant creatures are compared, verse 2 ; to "smoke before the wind, and wax before the fire." "So shall they melt away before the presence of God." They are not melted into repentance for their unreasonable enmity, but are utterly consumed with terrors. All their stoutness of heart and vain confidence shall fail them, when God rises up to meet them, whether it be at death, or in the day of judgment. How- ever men may seem now to brave it out, while God stands at a dis- tance; yet when he comes near to them in judgment, their hearts will fail them. Like the smoke will they be driven, and like the wax will they be consumed. (1.) Learn how awful is the state of the unconverted, enemies to God, and doomed to everlasting destruction. (2.) If we desire to be at peace with God, the way is prepared. He can be reconciled through his Son, and be pacified towards us for all our offences. Ezek. xvi. 63. (3.) How great and wonderful is the love of Christ, in dying for us while we were enemies by wicked works! Rom. v. 8 — 10. (4.) What cause to admire the grace of the Holy Spirit, in turning our hearts, and melting us into love I ( 249 ) LOVE TO CHRIST THE TEST OF TRUE RELIGION. He saith to him again, the second time, Simon, son of Jorlas, lovest thou me? He saith unto him, Yea,*Lord ; thou knowest that I love thee. He saith unto him,- Feed my sheep.— John xxi. 16. When we recollect the conduct of Peter in denying his Lord, the nature and magnitude of his offence, and how highly it was aggra- vated by attendant circumstances, we cannot but feel particularly in- terested in knowing how it would fare with him on the next inter- view with his blessed I/ord; and it is to the gospel of John that we are indebted for this valuable piece of history. The text with its connexion states precisely what was the conduct of Jesus towards him, after his resurrection. It is true, this was not the first interview, for it was " the third time that Jesus showed him^ self to his disciples, after that he was risen from the dead:" ver. 14. The Lord also had appeared unto Simon, on the very day of his re- surrection. Luke xxiv. S4. But it does not appear that any thing was said on the subject of his fall, till this third public interview. Peter had wept bitterly for his sin, and had joined himself to the dis-» dples; yet what could he expect, but to meet with a severe reproof? Let us therefore notice, L The conduct of Jesus towards Simon Peter. 1. Observe the indirect manner in which the reproof is given. Nothing is said immediately on the subject, and no mention is made of his having denied the Lord; for Christ had seen his tears, and was Gome to heal him. There is indeed a glance at his misconduct, and though it is only a glance, Peter perceives it, and feels it too; but no name is given to the offence. Oh what love and tenderness is here, and how different from all that is known among the best of men! — Peter had reproached himself, and therefore Jesus would not do it, but deals with him as a friend. It may be doubtful whether there would have been so much as an allusion to what was past, had it not been for the sake of example, and as a lesson to the rest of the dis- ciples. 1. The question that is put to him by our Lord: "Simon, son of Jonas, lovest thou me ?" This would go deep into Peter's heart, for it would seem as if his love to Christ must now be called in question, and nothing could be more painful to an ingenuous mind than this. Peter had wept, and returned to the disciples ; but none of these things would do, without the most unequivocal proof of love to Christ. He is also called by his old name, " Simon, son of Jonas," as if he was- not now to be reckoned among the disciples of his Lord. What a mixture of goodness and severity is here ! 3. The comparative form in which the question is proposed in the first instance : Lovest thou me ^*^more than these?" Peter could not forget his saying, " Though all men should deny thee, yet will not I :" yet where now is the proof? Did any of his brethren VOL. II.— 32 250 LOVE TO CHRIST THE TEST OF TRUE RELIGION. act so unfaithful a part as himself? He alone was guilty of treachery and deceit: and how distressing now must be the recollection of his former confidence, and the vaunting assurance he had given. 4. The repetition of the question is another painful circumstance, and must deeply have affected the mind of the apostle. Thrice had Peter denied the Lord, and thrice is the question asked, "Lovest thou me?" Peter was "grieved "at this, and well he might; but it was intended to call to remembrance the aggravated nature of his offence. A recollection of past sins, though pardoned, cannot fail to renew the sorrow of a real penitent, who will be ready to say with David^ "My sin is ever before me." 5. There isgreat mercy mixed with this seeming severity. The question was repeatedly proposed, it is true, and as often answered; but still nothing is said about Peter's sin, and no words of reproach are uttered. Moreover, the Lord Jesus accepted his avowal, and re- peatedly committed to him the care of his flock, saying, " Feed my sheep; feed my lambs." This was in effect a renewal of his commis- sion, which conveyed an assurance of forgiveness, and that he was now accepted in the presence of all his brethren. 6. We cannot but notice Peter^s answer to these interrogatories. It was marked with becoming humility, for when asked whether he loved the Saviour "more" than others, or more than his brethren had done, he declined the affirmative, and was content simply to declare his attachment, without assuming any thing like his former self-confidence. There was at the same time a great deal of fervour in his reply; the question being three times proposed, he as often repeated the assurance of his love, and appealed to Jesus for the truth and sincerity of his declaration. Applying the subject to ourselves, we shall notice, II. The importance of the question which Jesus proposed: "Simon, son of Jonas, lovest thou me?" This is an inquiry that nearly concerns us all, and carries in it the most serious and important consequences. 1. On the answer to this question depends the truth and reality of our religion. The love of Christ implies that we are the subjects of repentance, faith, and every other spiritual disposition. All our prayers and tears, all our hopes and joj^s, all our knowledge and obedience, are nothing without this; the love of Christ is the source and the centre of every other holy affection. The prophets and apostles, the saints of all ages, have been distinguished by their love to Christ, and making him the object of supreme regard. Abraham rejoiced to see his day, David describes him as fairer than the children of men, Isaiah saw his glory and spake of him, and Paul counted all things but loss for his sake. The church of old exulted in him, as "the chiefest among ten thousand and altogether lovely," and to every one who believes he is precious. Some, indeed, have pretended to love God, who have not been the friends of Christ, LOVE TO CHRIST THE TEST OF TRUE RELIGION. 251 and whose hearts never glowed with love to him. The unbelieving Jews did this, and alleged that God was their father, while they dis- own his only-begotten Son; but the answer of Jesus was, "If God were your father, ye would love me.'^ Deists also pretend to venerate the Supreme Being, while they refuse the record that God hath given of his Son. Semi-deists likewise, under the Christian name, profess to be the friends of God and of divine revelation, while they consider Christ as a mere creature, and of course not entitled to supreme affection. But let men deceive themselves as they may, the Scriptures claim the same honour and afiection for the Son as for the Father, and have left all his enemies under the curse. John V. 23; 1 Cor. xvi. 22. 2. On this question depends all the comfort and enjoyment of religion. It is the love of Christ that makes holy duties delightful, 2 Cor. v. 13, 14: they would otherwise be dull and unin- teresting, and we should go on heavily in them. Mark the spiritual condition of those worshipping assemblies where this principle is discarded or unknown; and what are they, but a valley of dry bones. What also is the state of individual believers, where the love of Christ is wanting, or is suffered to decline. . Religious privileges without this will be lightly regarded, and will soon be loathed like the manna in the wilderness. Christian fellowship and holy ordi- nances would degenerate into mere formality, and be deprived of all that satisfaction they were intended to impart. The gospel itself would be -nothing to us without the love of Christ; we should see none of its glory, nor be able to rejoice in its salvation. It would then become a matter of cold speculation only, or its leading doctrines would be rejected. The promises, though exceeding great , and precious, would have no preciousness in them, for they are full of Christ, and -he is the sum and substance of them all. 2 Cor. i. 20; Eph. i. 3. Heaven itself could be no heaven to us without the love of Christ, for that is the all-inspiring principle of the world of bliss. No fitness could we possess for any of its exercises or enjoy- ments, for Christ is the burden of their song, and the object of their adoration. Rev. v. 11 — 14. 3. On this question depends o\iv fitness for the service of God on earth. The love of Christ is that which prepares and disposes us to serve him, nor can we be of much use to our families, in the church of God, or in the world, without it The form of religion and outward decency may be preserved, but a savour of the name of Christ can never be diffused, where the heart is cold and indifferetit towards him. A warm heart for Christ is the great qualification for the Christian ministry, as is evident from the conduct of our Lord towards Peter, for he would not commit the flock to his care till he had ascertained the strength and fervour of his affection ; and then he said to him, "Feed my sheep; feed my lambs." All the rest are hirelings, whose the sheep are not, or who have received no commis- sion from the great "Shepherd and Bishop of souls." John x. 12, 13. ^52 LOVE TO CHRIST THE TEST OF TRUE RELIGION. It is this qualification, rather than learning or great abilities, that fits a minister for his work; and men of this description are generally- more successful than any other. Without love to Christ we shall have no love to souls, no compassion for "the ignorant and them that are out of the way," no heart to seek after the lost sheep, no desire or ability to furnish them with proper food and pasture. Ezek. xxxiv. 1 — 6. And if love to Christ be so essential to the work of the ministry, then how miserably are those men employed, who labour to damp and destroy the ardour of our love by robbing Christ of his dignity and glory, and representing him as a creature like ourselves! Better were it to leave the altar, than to profane it with such abominations. III. The various ways in which this question is put home to our own hearts. 1. 'By persecution and reproach, Jesus seems to say to us, "Lovest jthou me?" That is a time that tries our attachment, and whether we can suffer for his sake. The love of many has been submitted to this test, and they have not counted their lives dear unto them. 2. By temptation this question is often put to us, and the trial is se- vere. The temptations of Satan are attended with more danger than violent persecution, and sin has done that for the followers of Christ which suffering could never accomplish. Blat when tempted ^y the evils that are in the world, and in our own hearts, can we deny ourselves for his sake, and take up our cross and follow him ? 3. Christ tries our love by worldly tosses and disappointments. It is easy to profess his name, when not in danger of suffering 5iny material inconvenience by it ; but if it should happen that we must lose our friends, give up our worldly prospects and advantages, or relinquish our attachment to the Saviour, then is our religion brought to the test, and it will be seen whether we cleave to the Lord with purpose of heart. 4. Christ tries our love by giving us his commandments to keep. John xiv. 15. We may love Christ from the hope of being saved by him, but unless we keep his commandments, that hope is vain. Many of them are opposite to flesh and blood, and require the exercise of much self-denial ; but if we truly love Christ, we shall not hesitate to do his will, and to "walk in ^11 his commandments and ordinances blameless." John xiv. 2\. 5. By committing his cause into our hands, and leaving us in charge till he comes to reckon with his servants. Matt. xxv. 14, 15. If \ve truly love Christ, we shall be faithful to the trust, shajl neither peglect nor abandon his interest in the world, but say with David, " If I forget thee, oh Jerusalem, let my right hand forget her cunning, and let my tongue cleave to the roof of my mouth." Happy shall we be to consecrate to him the first-fruits of our increase, to support bis righteous cause, and spread abroad the savour of his name. 6. By committing to our care the poor and needy of his flock. These are his representatives; and when they present themselves, DELIVERANCE FROM DEEP DISTRESS. 253 he seems to say to us, "Lovest thou me ?" We cannot be tjnmindful of their afflictions and necessities, without at the same time with- holding the expression of our love to him ; and by this proof of our attachment will our state be decided in the great day. Matt. xxv. 40. All his followers are distinguished by a spirit of genuine benevolence, nor will Christianity assimilate with any other principle. 1 Cor. xiii. h2. DELIVERANCE FROM DEEP DISTRESS. I waited patiently for the Lord; and he inclined unto me, and heard my cry. He br&ught me up also out of a horrible pit, out of the miry clay, and set my feet upon a rock, and established my goings. And he hath put a new song in my mouth, even praise unto our God: many shall see it, and fear, and shall trust in the Lord. — Psalm xl. l-— 3. Had it not been for the psalms of David, we should have known but little of the experience of good people in former times; but here we see that as in water, "face answereth to face, so doth the heart of man to man;'' and that what the experience of saints was many hun^ dreds of years ago, that it is now. I. Consider the painful situation of the psalmist, sinking as it were into "a horrible pit, and into the miry clay." It is difficult to say what were the peculiar circumstances of David, denoted by this metaphorical expression, though it is evident he laboured under deep distress, and was sinking into despondency. We know that he was reduced to great extremities during the per- secuting reign of Saul : help often failed, and sometimes his heart failed. We find also that he was the subject of much despondency under a sense of sin, and of divine chastisement. Psalm xxxviii. 1—4. This also appears to have been the case in the present instance, ver. 12; and there are but few Christians who have not been exercised in a similar manner. 1. A sense of sin, unaccompanied with a believing view of the mercy of God our Saviour, will produce the despondency mentioned in the text. This is often the case in the earlier stages of the Christian life: when the mind is intensely fixed on the multiplied aggravations of our guilt, and nothing is seen or felt but our misery and wretchedness. When sin revives, the sinner dies; and till the gospel comes to his relief, he is without hope. 2. Doubts or uncertainty about our being in a state of salvation, will sometimes produce deep despondency. There are sea- sons in which the evidences of our adoption appear doubtful: look which way we will, we have no lively remembrance of the past, no direct consciousness of the present, and but little hope of the future. These misgivings of heart are often the effect of guilt, through some particular temptation, or easily besetting sin; or they may arise from a course of spiritual declension. In either case the mind sinks into dejection, as into "a horrible pit, or the miry clay." 354 DELIVERANCE FROM DEEP DISTRESS. 3. Dark and distressing providences will often produce the same effect. We are so much influenced by sense, that what God appears to be by his dealings with us, that we imagine him to be in reality. If his hand be turned against us, we soon begin to say, Surely against me is he turned. Though we may in general believe that all things "work together for good to them that love God,'^ yet while the dark cloud is over us, we sink into the pit. II. Observe the spirit and conduct of David, while in this situation. He " cried " to the Lord, and *f waited patiently " for an answer, ver. 1. We see here, 1. What a difference there is between the conduct of the righteous and the wicked in a time of trouble. Irreligious men sometimes find themselves in a horrible pit, but they call not upon the Lord; they seek some other remedy, and often to their own destruclion. But good men have a better remedy for despair; they make the Most High their habitation, and their rock of defence. Jeremiah called upon the Lord out of the low dungeon, and Jonah " out of the belly of hell.'' 2. Calling upon the Lord must be our refuge in the day of trou- ble. We may be compassed round about, but there is always one way of relief and of escape; we may look upward and find de- liverance, when we have no where else to look. It was thus with Israel at the Red sea, and in the days of Jehoshaphat. 2 Chron. xx. 12. 3. We must not only cry, but wait patiently for the Lord. Patience, we see, does not consist in a feeling of indifference or un- concern about our state, or the issue of it; for it is accompanied with earnest crying to the Lord; but in bearing present ills without murmuring, in a spirit of resignation to the will of God, and hoping in his mercy. Then whatever be the source of our present distress, it will issue well at last. III. Notice the process of David's deliverance. 1. The Lord "heard his cry." David could not know that, till the answer came, and his petition was granted. God hears all that passes in a time of trouble, but he does not accept of all. 2. He " brought him out " of his dejected condition, whether arising from temporal or spiritual distress. If the former, it would be by giving a favourable turn to the affairs in a way of providence: if the latter, by directing his mind to the hopes and promises of mercy; DY by an interposition both of providence and grace. 3. He " set his feet upon a rock," and gave him to feel his ground, instead of sinking in the mire. Thus, also, the Lord directs the mourning sinner to the hopes of the gospel, where he finds firm foot- ing, and a refuge from the wrath to come. 4. He "put a new song into his mouth," furnished him with fresh occasion for praise, and set his heart in order for it. Thus his mourn- ing was turned into joy, and a garment of praise was given him for the spirit of heaviness. IMPORTANCE OF EXEMPLARY PIETY. 255 5. The psalmist's deliverance, when known, would afford encou- ragement to others: "many shall see it, and fear, and shall trust in the Lord." Hearing of his distress would make them " fear," and hearing of his deliverance would encourage them to ^' trust." Such was the effect upon the righteous at that time, and such it has been ever since. The experience of David has been a source of relief and comfort to the church in all ages of the world. Improvement, (1.) The experience of David in this instance is applicable to the case of a poor sinner, when first led to the hope of the gospel. He is in great distress, the Lord hears his cry, and brings him up from a state of despondency. Christ, as revealed in the gospel, is like a rock to his feet, his "goings are established," and " salvation by the blood of the cross" furnishes him with "a song of praise." (2.) The subject is equally applicable to the believer on various occasions, when delivered from spiritual darkness and despondency: in many a time of trouble, when his soul is distressed, or when by providential interpositions some light is thrown upon his path. When poring over ills, or looking at them only with an eye of sense, we sink into despair; but when viewed by an eye of faith, we can see the wisdom and goodness of God in them. Let things be ever so dark, we may hope in God; and though we now sink into a horrible pit, we shall one day be brought out, and have " a new song put into our mouths, even salvation to the Lord." IMPORTANCE OF EXEMPLARY PIETY. Among whom ye shine as lights in the world.— Philippians ii. 15. The holy tendency of the gospel is one of the principal evidences of its divine original. It not only brings salvation, but teaches us to deny ungodliness and worldly lusts. Paul could appeal to the conduct of primitive Christians in proof of this, while he reminds them that by their exemplary piety they were to enlighten and adorn the age and country in which they lived. L Explain the exhortation, or show what it is to " shine as lights in the world." It supposes a great distinction between Christians and others, and especially that we be visibly distinguished from four sorts of charac- ters. Those who are ashamed of their religion, and therefore endeavour to conceal it; those who, from a dread of singularity, conform to the present world; those who are selfish, and those who are churlish; for none of these can be said to adorn the doctrine of God our Saviour, under whatever form it may be professed. 1. If we are to " shine as lights in the world," we must rigidly re- gard those duties which are purely of a religious nature. A S56 IMPORTANCE OF EXEMPLARY PIETY. regard to some things merely of a moral nature may procure us general esteem, but those more properly called religious will be likely to ex- pose us to contempt. Much of true religion is indeed of a private nature, but not all of it. Christ requires us to confess his name before men; we must publicly avow his gospel, even those parts of it which are most offensive to the carnal mind; must adhere to his peculiar laws and ordinances, and all the directions given us to follow him. Family worship must also be regarded, teaching our children and our house- hold the fear of the Lord. Some from shame, and some from other motives, neglect all these duties, and so are scarcely distinguished from the world around them. 2. To "shine as lights in the world," regard must be had to those things lOhich relate to our conduct before men, as well as before God. We must not be conformed to this world, but dare to be singulai*; must examine the customs of the world before we comply with them, for they are often evil when but little suspected. Those who draw se- rious persons into them, will reproach them afterwards when they have done it. We cannot " shine as lights in the world " without being sin- gular; it would otherwise be no light at all: but it is impossible to be distinguished from the world, while our only care is to keep pace with it Our religious character must exceed that of worldly men, however decent or respectable, or we cannot " enter into the kingdom of God." Matt. V. 20; Luke vi. 32—38. 3. We must not merely be distinguished from others in our private devotions, and in the motives that govern our conduct, but in those things especially which fall under the observation of mankind. The things that shine are righteousness, goodness, faithfulness and truth. 1 Sam. xii. 3; 2 Cor. i. 12. Ostentation should be avoided, yet our good works must be seen. Matt. v. 16. The good deeds of some men are all done in public, and others all in private; but there is a proper medium between these two extremes. 1 Thess. ii. 10. 4. We must pay a special regard to relative duties, as masters and servants, parents and children. A man is best known at home, and here it is that his light must shine. If his domestic character will not bear examination, and there be no savour of godliness about it, no one will be the better for his religion. Hence it is that David resolved to " walk within his house with a perfect heart," and to suffer no evil to dwell with him, that he might be an example to all that were about him. Psal. ci.; Gen. xviii. 19; Josh. xxiy. 15. II. The motives by which the exhortation is enforced. 1. Our conversation is more inspected than we are apt to imagine. Men are not so ignorant as not to know what it should be. They may care but little about our sentiments or experience, but their eye is fixed upon our conduct; we may cherish the hope that we are par- doned and justified, but they will judge whether we are sanctified or not A child knows when its parent is kind and tender, and a servant when his master is what he ought to be. Men in general know when THE GOSPEL FEAST. 251 a person's dealings are open and honourable, and when not: and "seeing we are compassed about with so great a cloud of witnesses/' the most exemplary deportment is demanded of us. 2. By the light we exhibit they will not only judge of us, but of others connected with us, and especially of our immediate associates. In the same way also they will judge of the professors of religion generally, concluding from one example that they are all alike. They will judge of religion itself in the same way, and even of its divine author. The glory of God therefore is materially affected by the practical representation we gi^e of his government and grace. 3. If we exemplify the truth which we profess, our light may so shine into men's consciences, as to produce a salutary conviction, even where other lights have been disregarded. In «ome instances it has proved more effectual than preaching, and in none can it fail of producing some good effect. 1 Pet. iii. 1; Acts iv. 13. It is of the nature of light to make manifest, and the conviction that follows is often irresistible. The piety of Abel brought unwelcome reflections upon the mind of Cain, and the conduct of Noah was a practical con- demnation of the world; but they were both of them faithful witnesses for God. 1 John iii. 12; Heb. xi. 7. In this way also we are com- manded to reprove the "unfruitful works of darkness." Ephes. v. 11. 4. It is one of the principal means of rendering the ministry of the word effectual, ver. 16. With what humble confidence may that faithful minister enter upon his work, whose doctrine is exemplified and confirmed by those who hear him, and who are his epistles of commendation, known and read of all men. 2 Cor. iii. 2. But little good is to be expected, where this is not the case; and nothing tends more directly to counteract the efficacy of the gospel, than the un- sanctified temper and disposition of its professors. THE GOSPEL FEAST. In this mountain shall the Loid of hosts make iinto all people a feast of fat things, a feast of wines on the lees, of fat things full of marrow, of wine^ on the lees well refined. — Isaiah xxv. 6. Sacrificial or religious feasts made a considerable part of the former dispensation, and by their frequency and sumptuousness they serve to shadow forth the richer blessings of the gospel. Here God himself condescends to be the founder of a feast; and as might be ex- pected, it corresponds with his unbounded munificence, and is every way worthy of himself (1.) The place where the feast is provided is on the summit of a large " mountain," under the canopy of heaven, visible and accessible to all. (2.) The guests invited are " all people," the whole world, both Jews and gentiles; not like the sacrificial feasts under the law, whicl^ were confined to one nation only. Matt. xxii. 9, 10. VOL. n. — 33 358 THE GOSPEL FEAST. (3.) The feast itself is composed of the richest dainties, "of fat things full of marrow, and wines on ihe lees well refined.'^ So rich and so delicious are the provisions of the gospel, that they exceed all comparison, and are such as God only could bestow. Leaving the imagery of the text, let us proceed to notice the lead- ing sentiment intended to be conveyed by it. I. That there is a peculiar richness in the truths and blessings of the gospel. The gospel is called "the unsearchable riches of Christ," and its doctrines are "according to the riches of his grace;" expressions which imply that they are great and glorious, and peculiarly interest- ing to the heart. By comparing the truths and promises of the gospel with other kinds of truth, we shall at once perceive their unspeakable jexcellence and importance. 1. If we compare all that is known of the works of God in creation und providence, with the truths and blessings of the gospel, the differ- •ence will be seen to be very great. It is instructive and agreeable to tread the paths of science, to view the wonders of the heavens and the earth, and to penetrate the recesses of nature; all this tends to enlarge our faculties, and to elevate our conceptions of the great Creator and Governor of all things; but when compared with the wonders of the cross, and the unfathomable abysses of divine love opened to us in the gospel, they appear flat, insipid, and unin- teresting; have no tendency to melt, subdue, and fill the mind with penitence and peace. Psal. xix. 1 — 7. 2. Compare the preacher of mere morality and virtue, with one who enters deeply into the spirit of the gospel, and what a difference is perceptible ! The one talks of virtue, the other feels it; how cold and meagre is the one, how rich and interesting the other! The difference arises not from diversity of talent, or mental advantage, whether natural or acquired, but from the thjeme itself. It is that which animates the soul, which gives a divine eloquence, and an iinction that is both seen and felt. 3. The peculiar richness of the gospel appears, even in comparison of other parts of divine revelation. All divine truth, though of great importance, is not alike interesting. We feel a difference in reading and hearing on different subjects, and even in attending to the same subject, as conducted by different persons. The difference, however, lies principally in this, that we are most interested where the great truths of the gospel become the theme, and that in proportion as they are exhibited in their own native excellence, unclouded with error and darkness. There is such a richness in the blessings of redemption, that when they are set before us in all their fulness, w^e cannot but feel deeply interested in them; they are like a feast " of fat things full of marrow, of wines on the lees well refined." 4. The difference may be perceived in the writings of different men, and in the writings of the same men on different subjects. THE GOSPEL FEAST. 259 The same genius and talents, when employed on other subjects, fail to interest us in the same degree, as when engaged on the subject of redemption. Amongst inspired writers themselves, the same differ- ence is observable; there is no eloquence to be compared with those sublime passages, where Christ and his cross are the theme. They seem raised above themselves, and are altogether transported with the subject. Gal. vi. 14; Ephes. iii. 19; Phil. iii. 8. - II. Observe what there is in the doctrines of the gospel which gives them such a peculiar richness. 1. In the gospel God has displayed his glory in the most transcendent manner. His natural perfections are manifest in his works, but it is chiefly in the great system of redemption that his moral perfec- tions are displayed. Here it is where the love, the grace, the com- passion of God towards man appear. It is here that he pours forth all his fulness, and unveils the brightness of his throne. Tit. iii. 5 — 7; 1 John iii. 1. 2. Gospel truths and blessings are those in which we have the deep- est interest. It is true, indeed, they will not appear so to a soul blinded by sin; but to one who sees his lost and ruined state, nothing can be equally important. There is a richness beyond all description in such sentiments as the following: "Behold the Lamb of God which taketh away the sins of the world." " Come unto me, all ye that labour and are heavy-laden, and I will give you rest." " He is able to save to the uttermost all that come unto God by him." " Him that cometh unto me, I will in no wise cast out." "I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." The value and importance of such declarations cannot be estimated, yet they are what eminently constitute the gos- pel, and provide a feast " of fat things full of marrow, of wines on the lees well refined." Improvement. (1.) If you have tasted of this wine, you will not straightway de- sire any other, for this alone it is that "maketh glad the heart of man." (2.) The feast of God's providing is open for all to partake of it. It is "made unto all people," and the invitation is sent into all direc- tions, that the " table may be furnished with guests." Malt. xxii. 9; Rev. xxii. 17. (3.) The refusal of so much mercy will not only leave the unbe- liever without excuse, but awfully heighten his condemnation. Prov. i. 24—28. ( 260 ) HUMAN WEAKNESS SUBSERVIENT TO THE POWER OF CHRIST. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me. — 2 Corinthians xii. 9. The false teachers, who had perverted the minds of the Corinthi- ans, did all in their power to traduce the character and talents of the apostle Paul, alleging that his "bodily presence was weak, and his speech contemptible/' The apostle modestly admits, that he did not use " enticing words of man's wisdom," nor " come to them with ex- cellency of speech;" and as to his talents and general appearance, he would say nothing. But if he must imitate their boasting, he would glory in the very things for which he was despised. (1.) Then observe the object of his glorying, even "his infirmi- ties." By these he does not mean his moral weaknesses, or sinful infirmities, but those natural defects and outward disadvantages which attended him; his affliction, reproaches, and persecutions, as it is ex- plained in ver. 10. (2.) The reason why he would glory in his infirmities, namely, « that the power of Christ might rest upon him." Not that they were in themselves desirable, but they furnished an occasion for God to impart his grace, and Christ his power. Hence the apostle could say, " when I am weak, then am I strong ;" even as the consolations of the gospel are more powerfully felt in a season of adversity. When we are in necessities, Christ makes it up with his presence, and causes every thing to turn to our spiritual advantage. I. Notice a few instances in which our being humbled, and made to feel our own weakness, prepares us to receive in a larger degree the power and the grace of Christ. It is God's usual way to empty us of ourselves, before he fills us with his own fulness; to render us weak, before we are made strong; to kill, before he makes alive. 1. A sense of our own weakness and insufficiency precedes our first participation of divine strength and consolation. While Paul was alive without the law, he felt no need of Christ; but when he died to his former hopes, he began to live. The reason why many find no rest to their souls is, they are not weaned from self-righteousness, and have not been "emptied from vessel to vessel," They are not helpless in themselves, and God till then withholds his help. Till then there is no coming to Christ, for those only come who are " ready to perish." 2. A sense of our own weakness and insufficiency, during our pro- gress in the divine life, constantly precedes the communication of grace and strength. If in seeking heavenly wisdom we are wise in our own eyes, we shall not find it. If in times of temptation we are self-confident, we shall be left to fall as Peter did: but if, with Jeho- shaphat, we feel that " we have no might against this great host," and HUMAN WEAKNESS SUBSERVIENT TO THE POWER OP CHRIST. 261 " our eyes are upon the Lord,'^ we shall be strengthened from above. If in serving our generation by the will of God we are self-sufficient, and depend upon our own zealous exertions, we shall soon be ex- hausted : but if we have no might of our own, we shall '^ wait upon the Lord, and renew our strength." Isai. xl. 29 — 31; 2 Chron. xx. 12. - 3. When ministers are most deeply sensible of their own insuffi- ciency, that is the most likely time for God to bless their labours. If they imagine themselves well prepared for their engagements, it is most probable they will fail in their attempts; and when they have the greatest expectation of doing good by their exertions, that is sel- dom the time for God to work. If ever they are '' strong in the Lord, and in the power of his might," it is when self is utterly re- nounced and annihilated; and hence the Lord often blesses his servants when their hands are weak, and their hearts are faint. 4. When the servants of God collectively are reduced to a small number, and their strength seems to be dried up, then it is often God's time to work. When Gideon's army was strong, that was not the time to defeat the Midianites; but when reduced to three hundred, the Lord gave them the victory. When great expectations have been raised from the number and strength of those engaged in any religious undertaking, it has often been the same; to show that it is ^«not by might, nor by power, but by my Spirit, saith the Lord of hosts." Zech. iv. 6. When God would raise up the Jewish nation, he did not call a number of them at once; but he " called Abraham alone, and blessed him." Isai. li. 2. When he would set up Christ's king- dom, he did not convert a great multitude, and send them forth to preach; he called twelve poor fishermen, and endowed them with power from on high. 2 Cor. iv. 7. II. Observe how the infirmities and ills of life are hereby converted into good to us, and become an object of glorying. Infirmities, reproaches, and distresses, if they do but humble us and wean us from the world, will turn to our advantage. 1. In this view primitive Christians had much reason to glory in the sufferings they endured for Christ's sake ; for at no period was there such a display of the power and grace of Christ, or so rich an enjoyment of the divine presence and blessing. 2. In this view we also may glory in some of our heaviest afftic- tions, as they have been the means of laying us low, and bringing us near to God. Many have been purified in that furnace, and can look back to it as the best season in their whole lives. 3. We may also for the same reason rejoice in some of our most painful losses and disappointments. It was never better with the Jewish church, as to spiritual prosperity, than when in captivity in Babylon. In the loss of all created good, she could rejoice in the Lord as her portion, and quietly wait for his salvation. 4. In this view we may have to glory in the jirospect of death itself. Here every human hope vanishes, and flesh and heart must 262 CLEANSING OF THE CHRISTIAN CHURCH. fail. Man then appears in the lowest state of humiliation and nothing- ness, possessing no hope but in the Lord; and that is often the time when the power and grace of Christ rest most eminently upon his people. That is a time when many a weak and drooping Christian has been made to triumph, and the feeblest of all have taken the prey. The last and most formidable enemy is made the messenger of greater good than all that have gone before. Most gladly therefore may we glory in our infirmities, that the power of Christ may rest upon us. CLEANSING OF THE CHRISTIAN CHURCH. Whose fan^ is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner ; but he will burn up the chafi with unquenchaole fire. — Matthew iii. 12. The work of John the Baptist was to prepare the way of the Lord; this he did by calling sinners to repentance, by baptizing them, and making known the character and work of the Messiah. He is here compared to an eastern husbandman, who in the time of harvest threshes out the corn in the field, and winnows it; and having brought home the precious grain, burns up the stubble and the chaff. I. The state of the visible church is compared to a quantity of wheat mixed with chaff upon the floor. 1. The truly godly are fitly compared to wheat, ihdX requires and will bear the winnowing. This is evident in the case of Job, Asaph, Peter, and many others, who were tried and purified by various afflic- tions. They are not "blown away with every wind of doctrine," nor driven away by the blasts of temptation. They are God's trea- sure and portion in this world, his "threshing, and the corn of his floor." Isai. xxi. 10. 2. Light and empty professors are fitly compared to chaff, which grows up near the corn, and is closely connected with it, but distin- guished from it and rejected. So Ahithophel was closely connected with David, and Judas with the eleven disciples ; but like chaff among the wheat, they were soon blown away. AH that such men do in religion is nothing worth: there is no heart in it; it is all outside work, like that of the Pharisee. 3. The state of the church in all ages, especially in our Lord's time, consisted of a mixture of the chaff and the wheat. The visible church is composed of all that profess or appear to be Christians, but the true church consists of such only as are so in reality and in truth. In our Lord's time there was but little grain, and a great deal of chaff, the majority of the Jews continuing in a state of unbelief, with all their pretensions of being the people of God. Even the twelve apostles had a devil among them, and in every age there are false teachers and false professors that mingle with the true. CLEANSING OP THE CHRISTIAN CHURCH. 263 II. The work of Christ is to separate the precious from the vile, and "thoroughly to purge his floor." . This, however, is not all done at once, but successively, and by various means, till the chaff shall all be carried away at last. 1. The humbling and searching nature of ChinsVs doctrine, is one means of effecting this separation. The gospel teaches, as first principles, the necessity of repentance, of faith in Christ, and of being born again, in order to salvation; and where these are truly and faith- fully stated, there are many who will turn away, because they cannot endure what is so mortifying to the pride of human nature. Yet there are some who can bear all this, without being offended, while they are nothing but chaff among the wheat; another winnowing therefore must be prepared for them. 2. The strictness and purity of ChrisVs precepts is a means of cleansing the floor. One of the first of these is self-denial, and bear- ing the cross ; and this is sufficient to send away a sensualist, whose whole concern it is to live after the flesh. Another of his precepts is, to love our neighbour as ourselves, to feed the hungry, and clothe the naked; and this is what the covetous and the selfish are not able to endure. Yet there are some who can bear all this, and much more ; and to whom it is a gratification, rather than otherwise, to per- form acts of charity and benevolence, who nevertheless are strangers to tbe love of God, and remain as chafi* upon the floor. 3. The discipline of the church is another means of efiecting the separation, and many an unworthy member is cast out. The mere professor may continue long with real Christians undiscovered ; but when reproved for some fault he is offended, and walks no more with them. The admonitions of the church have blown multitudes away, like chaff* before the wind; yet fidelity to Christ requires that in this case there should be no respect of persons. This is the fan in Christ's hand, but if we take it into our own hand, we shall be in danger of blowing away the wheat with the chaffl 4. Persecution and reproach on account of the gospel, have often been the means of cleansing the church. Many that have heard the word with joy, and promised fair for the kingdom of heaven, have not been able to endure reproach; and when a storm of persecution arises, they are driven like the chaff of the summer threshing-floor, and their blossom has gone up like dust. 5. The temptations of the world are also like a fan in Christ's hand, with which he cleanses his floor. Many that have endured other previous trials, have gone before this. Judas could bear persecution and reproach, but could not resist the temptation of enriching him^ self when the opportunity offered, though at the expense of innocent blood. Demas went through many troubles with Paul, but the love of the world carried him away at last. 6. Divisions and contentions in the church are sometimes the occa- sion of cleansing the floor. While things go on smooth and easy, the mere formalist feels himself at rest; but when divisions and of- 264 fences arise among brethren, they take the opportunity of turning their backs upon the gospel, and are seen no more. 7. False doctrine, by the overruling hand of God, has been sub- servient to the same purpose. Attracted by the novelty of the sys- tem, or its pretensions to rationality or orthodoxy, many a vain pro- fessor, puffed up by his fleshly mind, has gone off from the truth, and been driven into the whirlpool of error. They stood many former trials, endured persecution, and did something in a way of self-denial and zeal for God; but by and by they are bewitched by some seducing doctrine, and no longer obey the truth. Gal. iii. 1; 1 John ii. 19. 8. The final means of separation is death, when Christ " will tho- roughly purge his floor." Nothing that is unholy can enter into hea- ven, the precious and the vile will no longer be mixed, but separated, to meet no more. Mai. iii. 18. IlL The final state of each. " He will gather his wheat into the garner." It is sown in differ- ent fields, in successive ages of the world ; but when the reapers are sent forth to gather in the harvest, all the saints shall be collected to- gether, and lodged in the storehouse of heaven, as the reward of the great Husbandman, and the fruit of all his toil. " But he will burn up the chaff with unquenchable fire.'^ Such will be the doom of hypocrites and self-deceivers, and of all the finally impenitent. This subject should lead to self-examination, that we may be ap- proved of God, and found of him in peace. Let us also observe the effect of all our difficulties and trials, whe^ ther they tend to purify and fit us for the kingdom of God. They are as the fan in Christ's hand, to take away the chaff and the dross, not only from the church, but from the hearts of individual believers. SATAN DESTROYED BY THE WOMAN'S SEED. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy liead, and thou shalt bruise his heel. — Genesis iii. 15. This chapter briefly relates some of the most important events that occurred soon after the creation, such as the fall of man, its immedi- ate consequences, and the opening of a door of hope to a ruined world. By " the head " of the serpent is not meant the person of the grand adversary, but his cause or kingdom; for what relates to his person is reserved to the judgment of the great day. The head is the seat of wisdom, policy, and subtlety; and the "bruising" of it signifies the defeat and overthrow of all his plans. The head being also in great measure the seat of life, as well as of wisdom, it denotes the crushing and totally destroying his empire in the world. }ly "the seed of the woman " is principally intended the person 265 of Christ, born of a virgin, and therefore pre-eminently the woman's seed. His followers may also be comprehended under the same term, as they also are in an inferior sense the seed of the woman. The general import of the passage is, That as Satan had attempted to ruin man, so by man should his ruin come; and that as he had made use of the woman in particular to seduce her husband, so from this source should proceed his final overthrow. I. Let us see this truth exemplified in the person of Christ It was the glory of God and the confusion of Satan, that " as by man came death, by man came also the resurrection of the dead,'' and eternal redemption. God would not undertake to bring destruc- tion upon Satan by his own immediate agency, for that would have been beneath his dignity; but he w^ould make use of an inferior nature to accomplish it. The Son of God must be made of a woman, and take on him the likeness of sinful flesh, that Satan may be overcome by that very nature he had despised, and sought to ruin. In order to see how Satan's kingdom has been broken and ruined, we must consider that his design was to bring dishonour upon God, and ruin upon man. Hence Christ is said to have " destroyed the works of the devil," and to have "spoiled principalities and powers." 1. He hoped to be revenged on his Creator for his previous eject- ment, by marring the new-made world, turning it all into confusion, and bringing its inhabitants to destruction and ruin. But " the Seed of the woman" has confounded this scheme; the earth shall once more become a paradise, and the will of God be done on earth as it is in heaven. Matt. vi. 10; 2 Pet. iii. 13. 2. By .drawing man into sin, he hoped to reduce the blessed God to the necessity of destroying the human race, or of annulling his threat- ening against sin; either of which would have gratified his malignity. But the Seed of the woman has entirely frustrated this scheme also; and God would neither give up the world to destruction, nor break his word in saving mankind from it. 3. He hoped to render the divine threatenings subservient to his purposes, particularly the threatening of death as the wages of sin; so that every time it was put into execution, it would increase the number of the lost, and multiply the inhabitants of hell. But Christ destroyed this design also, and death is now become subservient to him and to his followers, and shall eventually be "swallowed up in victoi'y." Hosea xiii. 14. 4. He hoped to ruin the whole race of man by setting them against God and one another, by a perpetual variance. He had begun a war- fare which he expected would end in man's destruction. But Christ has disappointed him, and none now are ruined and lost but those who adhere to the serpent's cause; and even their ruin adds to his misery and disgrace. The serpent and his seed were not only employed at first in drawing man into sin, but to the present time the same plan is pursued; espe- VOL. II. — ^^34 ^66 cially with a view to frustrate all God's purposes of redemption. No sooner was the Saviour born than Satan sought his life, and stirred up Herod to destroy him. When come to years, he hoped to seduce him by temptation, and to overcome him in the wilderness. When this failed he entered into Judas, and put it into his heart to betray him, hoping to ruin all by getting him put to death. But Christ "spoiled principalities and powers, and made a show of them openly, triumph- ing over them '' even " in his cross," where Satan had hoped for com- plete and ultimate success. Col. ii. 15. When he ascended into heaven, his enemies are represented as completely routed and overcome, and even dragged at his chariot wheels. Psal. Ixviii. 17, 18. II. Let us see the same truth exemplified in the followers of Christ. Though Christ is chiefly intended by the Seed of the woman, it is evident that his people are included ; they must also be engaged in this warfare, and shall finally overcome; and it is to the glory of God that he will cause even them to "set their feet upon the neck" of this enemy. Rom. xvi. 20. As the serpent is still " bruising the heel " of the woman's seed, by persecution and temptation; so God is still causing the woman's seed to " bruise his head," and will finally exterminate him and his cause from the earth. 1 . This end is accomplished by the preaching of the gospel. This is the great means which God employs for the destruction of Satan's cause; every degree of success in counteracting the tendency of error and sin, every soul that is converted to God, is a fulfilment of the pro- mise in the text. The serpent's cause prevailed throughout the hea- then world in all ages; but he fell as lightning from heaven, by the first preaching of the gospel, and his kingdom is still falling by the same means. Luke x. 18. It is greatly also to the glory of God, to employ a company of poor feeble men, who had themselves been his daves and subjects, to bruise the head of this adversary. And when he had gained the greater part of the world on his side, and was sorely bruising the heel of the woman's seed, God caused them to bruise his head, and to overturn his empire in the Roman world. 2. This end is accomplished by the conflict of individual believers. They also shall overcome, and do " overcome, by the blood of the Lamb." Rev. xii. 11. All their successful efibrts to mortify sin, to overcome the world, to endure persecution and reproach, go to the same result. This also is greatly to the glory of God, not only to strengthen his Son to " tread upon the lion and the adder," but all his people; ** causing even a worm to thresh the mountain." Isai. xli. 13 — 15; Joshua x. 24. If we anticipate success in this warfare, we must be united to Christ by faith, must enter heartily into his cause, and derive all our strength from him, or Satan will not regard our opposition. His language will be, " Jesus 1 know, and Paul 1 know : but who are ye?" We can only overcome by the blood of the Lamb; and if we are truly on the Lord's side, the prospect of final victory will give us abundant jo5^ ( 267 ) THE HOPE OF THE DESTITUTE. He will regard the prayer of the destitute, and not despise their prayer. — Psalm cii. it. Like many other of the psalms, this was written in the time of the captivity. In the beginning of it, the writer personates the church, and enters much into her feelings. The text, a:nd the following part of the psalm, is the language of hope and joy. The immutability of God, his promises of mercy towards Zion, and the re-appearance of his glory among them. Were a source of comfort to the pious captives, ver. 13 — 16. The revival of the church would be like a coronation, when there should be a jail delivery, and the most destitute should be comforted. I. Attend to the case of the destitute, and their encouragement to call upon the name of the Lord. 1. This character would apply to Israel as a nation. At that time they were utterly destitute of help and strength, having no armies of their own, or means of self-defence; and if they implored the mercy of their conquerors, their prayer would be despised. Psal. xliv. 9 — 14. The complaints of the weak and the oppressed are seldom regarded by the great and powerful, and even nations are seldom known to respect any people but those whom they fear. Israel in Egypt cried in vain to their oppressors, in Babylon also, and the poor enslaved Africans to this day do the same; but ^' God will regard the prayer of the des- titute, and not despise their prayer.'' 2. As the church and people of God, they were also in a destitute condition. While in Babylon they were deprived of public ordinances, and "the ways of Zion" mourned; no Sabbaths were enjoyed, and none came to their solemn feasts. Lam, ii. 6, 7. David fainted and was discouraged, when banished from the house of the Lord only for a little time: what then must have been the sufferings of the church for seventy years, without any of the ordinary means of grace? They could do little less than fast and weep, during the whole of the captivity. Zech. vii. 5. In this view they were also an object of derision among their enemies; but God would hear their prayer, even then. 3. *ds individuals they were also destitute, and poor and needy. By the captivity they had lost their worldly all, and were reduced to great distress. Lam. iv. 4, 5. They had fared delicately, and now they wanted bread; and being poor, they were also despised. Amidst all their temporal afflictions, God also withheld the light of his countenance, and answered not their prayer. Lam. iii. 8. The Lord therefore seemed to despise the prayer of the destitute, and this would be the greatest of all calamities. There are also several other cases of destitution, to which the text may be applied — (1.) To those who are destitute of earthly comforts. The Lord tries many of his people in this way, especially at certain times and 26S TRUE RELIGION ESSENTIAL TO TRUE WISDOM. seasons. It has been the lot of some of the best of men to be thus exercised, and to be poor and friendless. Lazarus was one of these, and even " the Son of man had not where to lay his head." (2.) The mmd is sometimes low and desolate, and much inward disquietude prevails. When the hand of God is gone out against us, we go mourning all the day, saying with David, " How long shall I take counsel in my soul?" There are times also in which we can derive no comfort from frienda, but want to retire alone to weep, and pour out our souls before the Lord. (3.) The soul is often destitute from spiritual troubles. A sense of guilt will cause dejection, and then those things which used to afford comfort are nothing to us. The awakened sinner, oppressed with a load of guilt, is full of darkness, and can find no comfort, no plea but that of the publican. Or if the blessing be withheld from the means of grace, or there be no freedom in prayer, and no com- munion with God, the soul is desolate and sad, and every duty seems to be unprofitable and vain. II. Consider the mercy provided for such. " The Lord will re- gard the prayer of the destitute, and not despise their prayer." 1. If any are destitute of earthly comforts, let them look to him, and it shall not be in vain. If poverty and affliction lead to prayer, that prayer shall not be despised. God will provide means of relief, as he did for Israel in Egypt. Psal. cvii. 6 — 13. 2. Those who are destitute under spiritual troubles shall also find relief To be poor in spirit is a state of mind that God regards; he dwells with such to revive and comfort them. Isai. Ivii. 15^ He is a helper of the helpless; and "to those who have no might," no righ- teousness of their own, no confidence in themselves, " he increaseth strength.^' Isai. xL 29; 2 Cor. vii. 6. 3. This kind of mercy is more especially conferred in seasons of the churcKs prosperity. Times of public revival are accompanied with mercy to individuals. Hos. xiv. 7. It was thus when the Lord revived his church in the apostles' time; the outcasts were gathered in, and the most abject were relieved and comforted. Where revivals have only been partial, similar effects have followed, and will be still more abundant in the latter day. Let us therefore pray for Zion's prosperity, for in her welfare we shall find our own. Psal. Ixxxv. 6. TRUE RELIGION ESSENTIAL TO TRUE WISDOM. Behold, the fear of the Lord, that is wisdom; and to depart from evil is understand- ing. — Job xxviii. 28. Job's friends pretended to be wise, and they could interpret the ways of providence, and thereby determine the character of men. The design of this chapter therefore is to reprove their folly. Job insists that there is a depth in wisdom, and in the ways of providence. TRUE RELIGtON ESSENTIAL TO TRUE tVlSDOM. 269 beyond the reach of our faculties. He allows that men had made great researches, but had not gone far enough for this, ver. 1 — 12. God only is possessed of this wisdom, so as fully to comprehend his own plan, ver. 23. He concludes that man's wisdom is not to pry into the mysteries of providence, but to oljey the will of God. I. Observe wherein true wisdom is said .to consist: in "the fear of the Lord." This term is expressive of true religion, though more especially applicable to the former dispensation. Had it been described in? gospel language, it would have been said to consist in repentance^ believing in Christ, in loving and serving him. It is the same, how- ever, in substance, for " the fear of the Lord '' will lead to all this, and is essential to it. "The fear of the Lord " does not mean that we should be afraid of him, or dread to think about God; for this is the feeling of the sloth- ful servant, wliich deters from action. It is a filial fear, dreading his displeasure, and doing what he requires of us, from reverence and love. 1. The fear of the Lord may stand opposed to atheism. The wicked have said in their hearts, " No God.'' Some maintain that there is none, and others act as if there were none. " They have no fear of God before their eyes: God is not in all their thoughts.'^ They do nothing in obedience to his will, nor abstain from any evil lest it should offend him. Such was the state of the ancient heathens, and hence Abraham was afraid to dwell in Gerar. Gen. xx; II. Such also is the state of all modern heathen nations, and of all unbelievers. In opposition to all this, the servants of God must walk as in his sight. " The fear of the Lord " is the source of all true devotion towards him, and of all moral principle, justice, and mercy amongst men. Gen. xlii. 18. 2. ** The fear of the Lord " is opposed to the pride of science. Vain man would be wise, though ignorant of his own nothingness. " Philosophy falsely so called," induces men to dive into subjects too deep for the human mind to fathom; they then arraign the divine wisdom, and assert that this and the other cannot be true, because they cannot comprehend how it is so. In this way, men who are vain of their learning, pronounce upon religion, and try it by their own feeble understanding. Opposed to this is true wisdom or " the fear of the Lord," which renders us humble and teachable, and makes us of quick understanding in the great things of God. 1 John ii. 20. 3. It is opposed to mere carnal policy, as a rule of life. Every man walks by some rule, or principle of action. Carnal men are not governed by what is right, but what will be most to their ad- vantage: public bodies of men, and individuals, would all walk by this rule, if God were to leave them to their own hearts. In this way we should ever be deceived, or walk in great uncertainty, for we know 270 TRUE RELIGION ESSENTIAL TO TRUE WISDOM. not how things may issue. But God knows all things from the beginning; it becomes us therefore to follow his counsel, to walk in his light, and leare the consequences. This only is true wisdom. 4. " The fear of the Lord " is opposed to libertinism, or living after the flesh. It is to make it our constant care to " depart from evil, which is understanding." If we were innocent, " the fear of the Lord '^ would keep us out of evil : but we are not, and therefore it warns us to depart from it, and not to come in contact with what will be sure to effect our ruin and disgrace. It also supposes that at present there is a way of escape, and that is a great mercy. There might have been none, and there will be none in another world. How then are we to depart from evil ? Only by " repentance to- wards God, and faith in our Lord Jesus Christ." All other ways are vain, and will only lead from one evil to another. This will be giving up all false schemes and ways of salvation; and by cleaving to the Lord, and following after him, we shall be kept out of the way of temptation and of danger. II. Notice the wisdom there is in " the fear of the Lord,*^ and m departing from evil. Wisdom is not so much of a speculative as of a practical nature, leading to the pursuit of the greatest good. 1. "The fear of the Lord" will cause us to dread his displeasure, and to *dy being discouraged on account of their insignificance, and the treatment they meet with from others, as if they were not of the body. A poor Christian may think, if he had wealth he might do some- thing for the cause; but now he is overlooked and useless. A timid believer may think, if he could speak and defend the truth, he might be of some use in the body; but now he is nothing, and can do nothing. Thus it was of old in the Jewish church: eunuchs and strangers were not allowed to enter the house of the Lord, but God owned them, and would " give them a name and a place better than that of sons and of daughters." Isai. Ivi. 3 — 5. So, if our hearts be right with him, he will regard us as members of the mystical body, whatever be the conduct of others towards us. Isai. Ixiii. 16. To remove objections of this kind the apostle asks, "Are they not of the body?" Yes, and necessary to it, verse 22. If they were re- moved, the rest would feel the need of them, even of the least among them. There is great force in this question, " Are they not of the body?" It implies — (1.) That they are united to Christ, and partake of his fulness, even of all that is common to the body. They are equally interested in the love of Christ, and his salvation, for he is the Saviour of the whole body. Ephes. v. 2S, 30. They have a part in all his gracious communications, and are essential to the constitution of his relative fulness. Ephes. iv. 16; i. 23. — (2.) If they are united to Christ, surely they are a part of his mystical body, and are united to his people. They are therefore entitled to all the privileges and honours which they enjoy, have an equal share in all their labours and exertions, and the body cannot do without them. III. Observe the peculiar honour which God confers on the weaker members of his church. In order to reprove and prevent any unlovely carriage towards the PARABLE OF THE SOWER. 275 poorer members, God hath put "more abundant honour upon them, that there should be no schism in the body." 1. That which distinguishes the stronger and more gifted mem- bers of Christ, is of far less importance than that which they possess in common with the rest. The one possess gifts, but the other grace ; and the latter is far more excellent, ver. 31. All the desire of David was for a blessing common to all the saints. Psal. xxvii. 4. Paul's glorying in the cross, Oal. vi. 14, is the glory of all. He -placed himself among the chief of sinners, and the least of all.saints; and thus stood upon a level with the very lowest. 2. The greater is made subordinate to the less, and not the less to the greater. Those who are the greatest of all, are also the servants of all, like the eye and the hand to the body : they exist not for themselves but for it. "Who then is Paul, and who is Apollos?" — "All are yours, and ye are Christ's." 1 Cor. iii. 21; Ephes. iv. 11—13. 3. God has conferred peculiar honour upon the weak and despised, in the dispensations of his grace, having generally selected them for his peculiar people. 1 Cor. i. 27; James ii. 5. This truth has been exemplified in all ages. Zeph. iii. 12. 4. The promises and consolations of the gospel are addressed to us, not as gifted, but as gracious, as poor and weak and helpless. God speaks encouragement \jo both rich and poor, but in a diflferent manner. " Let the brother of low degree rejoice in that he is exalted, but the rich in that he is made low," Jam. i. 9, 10. Nor shall the services of the poor be forgotten, even '^a cup of cold water shall not lose its reward." Matt. x. 42. 5. That which is peculiar to the gifted and the honourable, is only for a time; but that which is common to all Christians, is " as a well of water springing up to everlasting life." Gifts of every kind shall soon cease, but love never faileth; and " he that doeth the will of God abideth for ever." 1 Cor. xiii. 8; 1 John ii. 17. If we are members of Christ, let us prize our privileges, and be careful to cultivate brotherly love. If not united to Christ and his people, we are poor and miserable^ whatever be our outward circumstances. PARABLE OF THE SOWER. So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. — Mark iv. 26 — 28. Many of our Lord's parables were intended to fit and prepare his disciples for their work, this in particular is designed to encourage them in the ministry of the word. They would sow the seed of the kingdom, and sometimes perceive but little fruit from it. Yet they must go on like the husbandman, hoping to see a harvest at last; and " in due time they shall reap, if they faint not." 276 PARABLE OF THE SOWER. The parable in the text shows us the commencement and the pro- gress of true religion, together with the imperceptible means by which • it attains maturity. I. We have a parabolical representation of the commencement of true religion. It is the gospel received into the heart, like " the seed cast into the ground," ver. 26. The word of God may be heard, and rejected, or the seed may fall in stony places. In otlier instances it produces a transient effect upon the passions, and yet the truth may have no place in us. Conscience may be brought over, where the heart is not gained. Strong fears may be excited, and a heavy burden felt, and yet that burden not be carried to Christ. We may break off many sins, and conform to various duties, and all to little purpose; but if the gospel be cordially received, it will become a living principle within us, and all false schemes w^ill be given up. Never were men more averse than Peter's hearers, yet they were pricked to the heart, and gladly embraced the Saviour. More particularly — 1. The gospel supposes the guilty and perishing condition of sinners. This affecting truth was once disbelieved and disregarded: now it is deeply felt, and rooted in the heart. It governs all the prayers of the penitent, and he comes to God like the publican, seek- ing for mercy as one of the chief of sinners. 2. The gospel teaches us that if ever we be saved it must be by gi'ace alone. You may have admitted this in theory, or you may not: but if the seed of the kingdom be sown in the heart, you now believe and know it to be true, and pray to be saved in no other way. 3. That if God be merciful to us, it must be purely for the sake of his Son, " in whom he is well pleased." Heretofore you felt no such need of him, but thought God might forgive you on your re- pentance and reformation. But now that the gospel is cordially em- braced, Christ is your only hope, and your only refuge; all you ask is in his name, and for his sake. 4. That if ever we be saved, it must be from our sins, as well as << from the wrath to come.'' When the seed of the kingdom is sown in the heart, and takes root there, this truth becomes most acceptable; and to be saved from all iniquity, is now the object of supreme desire. II. Observe the progress of true religion in the heart. " The seed springeth and groweth up, first the blade, then the ear, after that the full corn in the ear," ver. 27, 28. The first of these describes true religion in its early stages, the next in its middle state, and the last in a state of maturity. 1. Observe its early stages, at first conversion, and in the day of our espousals. The distinguishing effects of the grace of God PARABLE OF THE SOWER. 277 at this period are, grateful returns for pardoning mercy, and a prompt and diligent attention to Christ's commands. Acts ix. 6; Psal. cxix. 60. There is then a " going and weeping," and seeking the Lord, like the children of Israel and of Judah. Jer. I. 4, 5. The corn in the " blade " is beautiful and cheering to the husbandman, yet it is often followed with blighting winds and frosts, and doubtful appear- ances; but if it stands these blasts, it strikes a deeper root, and im- proves in strength and verdure. Such also, in its earlier stages, is the nature of the kingdom of God. 2. Observe its middle state, " or the corn in the ear." The effects of true religion at this period are somewhat different from the former. In the family of God there are babes, young men, and fathers. Those of the second class are represented as sustaining many conflicts, both wdth the world and the wicked one, but they finally overcome. 1 John ii. 12 — 14. This is a period of the religious life in which many are overcome with the cares of the world, and the love of riches : but the true believer will stand and bring forth fruit, like the corn in the ear. It is also a good sign when the flower of life is devoted to the Lord. 3. The state of maturity, or «* the full corn in the ear." The fruits of this period are a more enlarged knowledge of Christ and his gospel, or as John describes it, "knowing him that was from the beginning." David refers to this part of the religious life, in Psalm xcii. 13 — 15. Paul also describes it in Romans v. 3, as pro- ducing patience, experience, and hope. In short, true religion in the first stage consists much of the affectionate, in the second much of the active, and in the last much of the experienced, and of the ex- ercise of hope. 2 Tim. iv. 6 — 8. III. The imperceptibleness of this process. " While the sower sleepeth and riseth night and day, the seed springeth and groweth up, he knoweth not how," ver. 27. Something like this may be predicated of those who are the subjects of true religion. We know not how, or by what mysterious process our hearts are renewed by the grace of God, nor how we make pro- gress in the divine life : we only know that so it is, and the Holy Spirit is the efficient cause. But the style of the parable respects the husbandman, rather than the soil in which the seed is sown; for the seed springeth and groweth up, " he knoweth not how." This fact is illustrated in a number of instances — 1. We are conscious of having sown the seed, but seldom know for a considerable time whether it has taken root or not. The seed might be cast into the ground under great discouragement, so that the sower had little or no hope of success: yet by and by it springs and grows up in the mind of one and another of our hearers, of whom we thought nothing at the time. Like the husbandman we are pursuing our daily course, and when we afterwards return to the field that was formerly sown, the seed is sprung up. ^78 2. Much of the seed may be cast where its growth never comes within the sphere of our observation. Many of the Lord's servants have scattered the seed in different and in distant parts of the world, where they are never likely to see any of its effects. The husbandman has sown it, and left it to the care of heaven : nevertheless ^^it springeth and groweth up, he knoweth not how." 3. Many of the seeds spring up after the sower is dead, or removed from the field of labour; and so he may never know the extent of his usefulness. This is exemplified in a number of instances, so as fully to justify that saying, "One soweth, and another reapeth." The righteous " rest from their labours, and their works do follow them." John iv. 37, 38; Rev. xiv. 13. 4. The growth of the seed itself is carried on in the same imper- ceptible manner. We rise up, and retire to rest, and know but little bow things are working in the minds of others. There may be many strong convictions, and yieldings of heart to the gospel, that we know not of, and where we least expect it. All these things are so ordered, to hide pride from man, and to teach us to go on in our work in faith and hope, looking forward to the harvest of the great day. Let us only be diligent and faithful, and sow plentifully; and ^'we shall of the Spirit reap life everlasting." Gal. vi. 6, 9. ' ______ THE FAITHFUL SERVANT'S REWARD. In hope of eternal life, which God that cannot lie, promised before the world began. —Titus i. 2. The principal design of Paul in this epistle was to instruct and en- courage Timothy jn the ministry of the word. The work itself is arduous, and attended with many' difficulties; and the aged Paul is well qualified to give to this evangelist the requisite instruction and advice. (1.) He reminds him of the character which he himself sustained, as "a servant of God, and an apostle of Jesus Christ." This was the highest honour that Paul sought, and his being such would give author- ity and dignity to his address, ver. 1 — 3. (2.) The apostle states the doctrine which he delivered: it was " according to the faith of God's elect." It was no new doctrine; and though delivered with greater clearness than formerly, it was sub- stantially the faith of old-testament saints, and embraced *Uhe truth which is after godliness." (3.) The reward which he expected at the end of his labours was, "eternal life." Though as a servant of Christ he suffered much in his cause, yet he looked for an ample recompense, and should not be disappointed. (4.) The authority under which he acted was, "the commandment of God our Saviour." The gospel which Paul delivered, he received immediately from Christ, and not from any of his brethren. Gal. i. 12. The blessing which Paul anticipated was not peculiar to him as an 27^ apostle, though it had some respect to his public work, but is appli- cable to all the Lord's servants, and as such we shall proceed to con- sider it. I. The work to which the Lord calls his servants has a reward con- nected with it, even the promise of eternal life. We are not required to serve him for naught, nor to say, "What shall it profit us }" There is " a crown of righteousness, which the Lord, the righteous judge, shall give to all that love his appearing." Christ will not be indebted to any for their services, but will give them an ample recompense. 1. The Lord does not give a present reward so much as a future one; the blessing is not in possession, but in hope. There is, indeed, a sweetness in the work itself, so much so that every one who cordially enters into his service would rather continue in it for ever, than go out free any more; yet the better part is still to come. It is a hope laid up for them in heaven, and they must live upon the pro- mises till the substance comes. 2. Though the reward is chiefly in prospect, yet this is more than can be said of the service of sin, or of the world. Sin promises much, but yields nothing. The servants of Satan shall indeed have their reward, but "the wages of sin is death," and they have nothing before them but "a fearful looking for of judgment and fiery indig- nation.'' All the present sweetness of sin will turn to bitterness at last, and all its present pleasures to everlasting pain and anguish. Prov. xxiii. 32. Multitudes become the voluntary slaves of the world, and follow it with all their might, but it is like setting their eyes on that which is not. All the good it promises is uncer- tain ; the greater part of those who seek it never obtain it, and those who do, are often known to lose it when they have done, for "riches make themselves wings and fly away." At best the rewards of the world are only for a little time ; all vanish at death, and are seen no more. The good it bestows, disappoints the expectation, even while possessed ; and after death there is no other portion. How different from all this is the prospect of the servants of God! Theirs is a rich and enduring substance, a certain and eternal reward. 3. Consider the unspeakable magnitude of the blessing hoped for^ it is nothing less than "eternal life." Though an object of hope, it is worth waiting for; and who can tell what is comprised in such a gift? 1 Cor. ii. 9. It includes "a deliverance from the second death, and from the wrath to come;" and who can conceive the magnitude and importance of such a deliverance? "Eternal life consists in knowing God, and Jesus Christ whom he hath sent;" in knowing even as we are known, and in having intimate nearness and communion with the Father and the Son; in being made one with God, and all holy beings. What then are crowns and kingdoms compared with this ! 4. The solid ground on which this hope depends, even the pro- mise of " him that cannot lie." Eternal life, though a reward 280 DANGER OP SINNING AGAINST THE HOLY SPIRIT. following upon our services, is not properly the fruit of them, but is still a matter of promise, and therefore of free grace. But the pro- mise is sure, for God cannot deny himself, or be unrighteous to forget his own engagements. Num. xxiii. 19; Heb. vi. 10 — 18. He will never repent of having promised too much, or "alter the word that is gone out of his mouth/' Rom. xi. 29. 5. To add still more to its certainty, and the stability of our hope, the promise was made before the world began. To whom was the promise made but to Jesus, in whom all the promises are « yea and amen," to the glory of God by us. " Eternal life was given us in Christ Jesus, before the world began." 2 Tim. i. 9. This implies the pre-existence of Christ, that he is " before all things, and by him all things consist." Col. i. 17, 18. II. The encouragement which this hope affords to such as are en- gaged in the work of the Lord. If devoted to his service, we shall meet with many difficulties and discouragements, but the hope of the gospel will support us under all. 1. If we are engaged in bearing witness to the truth, in labouring to promote it, and seeking the salvation of others, we may meet with no other reward than reproach and contempt, even from those whose welfare we wish to seek. But be it so, we may cheerfully look for a better recompense by and by. When the Lord shall come, our hopes will be fully realized ; and this may support us under all our present difficulties. 2. If engaged in following Christ, and keeping his commands, we may expect to meet with some opposition. Our attachment to Christ may loosen the bonds of human friendship, and we may be called to suffer loss. But if so, the loss will not be great, in comparison of Christ, even if it included the loss of all things. Phil. iii. 8. It was this which supported the mind of Paul, who valued not his own life for the sake of the Lord Jesus. Acts xxi. 13. How important then to realize the object of the believer's hope to animate and encourage us in every season of difficulty and distress ! 2 Cor. iv, 16 — 18. What a motive also to fidelity and perseverance to the end of life ! Rev. ii. 10. DANGER OF SINNING AGAINST THE HOLY SPIRIT. Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemp- tion. — Ephesians iv. 30. There is no epistle of the New Testament more fraught with doctrine than this, and none in which the duties of Christianity are urged with stronger motives. The dissuasion in the text is expressed with the utmost tenderness, and so as to convey a direct appeal to the heart. The sin of grieving the Holy Spirit is one of which DANGER OF SINNING AGAINST THE HOLY SPIRIT. 281 none of us are clear, and to some it may more especially be appli- cable. I. Endea:Vour to explain the subject. The term " grieve " is not taken literally, but metaphorically. It is God speaking after the manner of men, that it may be suited to our comprehension. The character under which the Holy Spirit is here considered, is that of a father or a friend; for it is love only that can produce grief, vrhich is generally the eSect of unrequited kindness. In an enemy, our misconduct produces anger, and gives offence; but in one that loves us, it produces sorrow and grief. By the tender language of the text we are reminded of what the Spirit of God hath done for us, and of the love which his condescen- sion implies. He strove with us by his word, producing repeated convictions in our consciences; he never left us till he brought us to the Saviour, and we were born again. Let us also recollect what he has done for us as a Sanctifier, and a Comforter; for all is to, be ascribed to his blessed influence. 1 Gor. vi. 11. What joy, what hope has he inspired; and yet what returns have we made for all his loving-kindness and tender mercy I II. Consider some of the instances in which we are in danger of sinning against the Holy Spirit. 1. We grieve the Spirit when we neglect the Holy Scriptures, which he has indited. It is owing to his sacred influence that we have a revelation of the divine will, " holy men of old speaking as they were moved by the Holy Ghost.^^ That unbelievers, in whose consciences he strives, should treat the livel3^ oracles with in- difierence or contempt, is highly ofiensive; but if those in whom he dwells should do so in any degree, it is grievous, and deeply to be lamented. Yet if we compare our love to the sacred word, with that affection which saints of old bore towards it, we shall find ourselves awfully defective. Job xxiii. 12; Psal. cxix. 20; Jer. xv. 16. When we slight the ordinances of the gospel, which are the means of communicating the influences of the Spirit, we may be said to grieve the Comforter, and to offend our best and only friend. 2. We grieve the Spirit when we are not importunate for larger measures of his holy influence. God has promised his Holy Spirit to them that ask, and will give freely as a father does to his children; yet we content ourselves too much, without asking for larger com- munications of his grace. We read of the " communion of the Holy Ghost;'' yet how little of it do we enjoy, and how little concerned about it! 3. When we labour after spiritual knowledge, without an humble dependence upon divine teaching, we grieve the Holy Spirit of God. This undoubtedly is the cause of much error and dark- ness in the church of God, and is one of the great temptations of the Christian ministry. How prone are we to speculate on divine truth, though all the researches of men are in vain, without " an unction VOL. IL — 36 282f DANGER OP SINNING AGAINST THE HOLY SPIRIT. from the Holy One.'' 1 John ii. 20. " No man can say that Jesus is the Lord, but by the Holy Ghost." 1 Cor. xii. 3. Yet how much unsanctified knowledge is found amongst us, and how little depen- dence upon divine teaching. No wonder therefore if the Holy Spirit leaves men to err, and wander from the truth. 4. When we feel self-svfficient for the service of God^ for resist- ing temptation, or bearing affliction, we grieve the Holy Spirit. On each of these occasions we need fresh communications of grace, and to pray with the psalmist, " Uphold me with thy free Spirit." Yet how prone are we to forget our dependence upon God, and to go in our own strength: and when it is so, the Holy Spirit is grieved, and departs from us. 5. When he has long withheld his blessing from the means of grace, and we do not lament after him as Israel did, the Holy Spirit shows that he is grieved. If he withdraws from us as a peo- ple, or as individuals, and we can be content to have it so, it is an awful sign, and it becomes us to be alarmed. Hos. ix. 12; 1 Sam. vii. 2. 6. If we indulge in worldly and sinful tempers, such as are men- tioned in connexion with the text, we shall grieve the Holy Spirit, ver. 29, 31. He will quickly depart from the abodes of noise and strife, and will dwell only with the humble and the contrite. The effect of these things is, a withdrawment from us, as a kind friend whose goodness has been abused. He will silently depart, and our house will be left unto us desolate; as individuals we shall have no spiritual enjoyment, and the ordinances will be as dry breasts. We may keep up the credit of our profession, but we shall only have the "form of godliness, without the power." The Holy Spirit will withdraw his influence in prayer, and that will become barren; in hearing the word, and that will be unprofitable. He will also leave us to the power of temptation, unbefriended and alone: then we shall be in danger of falling into sin, and into endless perdition. III. Observe the tender dissuasive mentioned in the text. " Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption." There is a wide difference between the strivings of the Spirit, in the consciences of unbelievers, and his " sealing " of the saints. The first is common to those who attend the gospel, the last is peculiar to such as receive the truth in love; the one is before believing, the other is consequent upon it. Ephes. i. 13. When God gives his Holy Spirit to dwell in us, it is setting his seal upon us, and marking us out for his own. It also denotes the value that he puts upon his saints, who are sealed in order to their being distinguished and preserved in times of danger. E^ek. ix. 4. So when the wrath of God is to be poured out upon the seat of the beast, the servants of God are to be sealed, to denote their security. Rev. vii. 3. They are sealed and secured through all the temptations THE HAND OF GOD TO BE SEEN IN OUR AFFLICTIONS. 28S of the world, through death till the resurrection, and so " to the day of final redemption." Rom. viii. 23. This furnishes a powerful motive to avoid the evil, of which we are warned in the text. If we have any gratitude, any love, or in- genuousness, let us not grieve the Holy Spirit, who has done so much for us, and to whose influence we are indebted for complete salvation* If the Holy Spirit is grieved with those in whom he dwells, and seals as heirs of heaven, he will finally depart from those in whom he only strives, and then their doom is sealed for ever. THE HAND OF GOD TO BE SEEN IN OUR AFFLICTIONS, Shall there be evil in a city, and the Lord hath not done it? — Amos iii. 6. The more we see of the hand of God in the concerns of this life, the better it will be for us; otherwise we shall not learn wisdom by the things that are before us. It was the sin of this people, that under the most awful judgments they were totally insensible, and disre- garded the operation of God's hand. The design of the prophet therefore was to awaken them to a sense of their condition, that they might "see the rod, and him that had appointed it.'' I. Establish and illustrate the truth taught us in the text: that what- ever calamities afflict a nation or individuals, they all proceed from the hand of God. This generally acknowledged truth is often practically denied, or denied by implication, especially in two instances — 1. When we see no natural cause for what befalls us, we are ready to ascribe it to mere accident. When our plans have been well concerted, and the means of their accomplishment have failed; instead of suspecting that the hand of God is against us to defeat the enterprise, we are ready to impute it to some unknown cause, or to imagine that it arose from chance. Eccles. ix. 11. 2. When second causes are apparent, we are apt to overlook the first. We may see indeed much to blame in the conduct of mankind, as the source of innumerable evils; still it becomes us to re- member that their infliction is of the Lord. To study the chang^ in nations as man's work, or as under the influence of second causes, is the proper science of politics; but to view them as God's work, and as filling up a part of the system of providence and of prophecy, is the object of true religion. Psal. cvii. 43. There is a greatness in the works of God, corresponding with the grandeur of his nature, and every thing is done on a large scale. All that statesmen and warriors are doing in the world, form a part of his great design, and are like the wheels in a vast and complicated machine, superintended and directed by unerring Wisdom, to send abroad his judgments in the earth, in answer to the prayers of his people. Psal. Ixv. 5. 3. There are three great evils in particular, with which nations 284 THE RIGHTEOUS A BLESSING TO THE WORLD. and cities are visited, but where the hand of the Lord is generally overlooked. Pestilential diseases are attendant on populous places; and though very properly attributed to seasons and climates, and other physical causes, yet the hand of the Lord ought not to be overlooked. They are his servants, and fulfil his pleasure, in punishing mankind for their iniquities. Famine is also an evil which befalls cities; and this is generally attributed to an unproductive soil, or un- favourable seasons; yet if " God does not hear the heavens," they will be as brass, and the earth as iron under our feet. Hosea ii. 21, 22. We have been greatly exempted from this calamity, but God may have other evils in reserve for us. War is another of those scourges hy which town« and cities have been desolated. The world has never been at rest since man has been upon it, sin has made it as a troubled sea. There have been continual strivings for conquest and for power; but these have been overruled for higher ends than what the imme- diate agents had in view. If God determines to punish the world for its iniquities, he raises up an Alexander or a Caesar, or permits some tyrant to fill a throne, and the work is done. Dan. iv. 17. II. Improve the subject. 1. If these evils be of God, there is a cause, for God is righteous, and it becomes us to examine into the cause of all the evils that befall JUS. In a national capacity, self-interest has long been the govern- ing principle, instead of public virtue, and the public weal; and among the higher classes, skepticism and infidelity have awfully prevailed. ^' And shall not my soul be avenged on such a nation as this? saith the Lord." 2. If all our afflictions and calamities be of God, we may expect to find something in his word resembling our case; for God has recorded his former dealings with mankind as an example and a warning to us. In general we have a brief history of the rise and fall of em- pires as of Egypt, Babylon, Greece and Rome. These were once in their glory, and said, "I sit as queen, and shall see no sorrow;" yet where now are they ? Prosperity, producing pride and oppression, became their ruin; and will be the ruin of all other nations that re- semble them. Ezek. xxviii. 15 — 19. 3. If our afflictions are of God, it becomes us to return to him, and to humble ourselves in his sight. It is only in this way that afflictions can either be sanctified or removed, and then they will come to a happy issue at last. Isai. Iviii. 6 — 10. THE RIGHTEOUS A BLESSING TO THE WORLD. The fruit of the righteous is a tree of life, and he that winneth souls is wise — Pro- verbs xi. 30. The two parts of this text serve to explain each other. The first is general, and denotes that a righteous man is a blessing to tho5e about him. The last is more particular, teaching «s that a good man is in THE RIGHTEOUS A BLESSING TO THE WORLD. 285. many instances the means of winning souls to God, and to the love of true religion; and that where this is the case, it is a sign of heavenly wisdom. The imagery of the text is probably taken from the tree of life in paradise, to which Christ himself is compared, Rev. ii. 7: and in a subordinate sense his people are represented under the same figure. Two remarks will tend to illustrate and confirm the truth taught us in the text — I. That good men in general are a blessing to those about them: «< their fruit is like that of the tree of life." There are some indeed who think themselves "righteous," and are thought so by others, but who are mere cumberers of the ground, bringing forth no " fruit '' to God, and none for the benefit of man- kind. "Only he that doeth righteousness is righteous" in God's account, and should be so in ours; and in such characters the language of the text is verified. . 1 John iii. 7. 1. The habitual course of a righteous man is to do right, and this in itself is a great blessing. In a selfish and unjust world, a man that fears God excites confidence ; he becomes a blessing to his im- mediate connexions, to the church of God, and to the world. What- ever station he may occupy in life, the uprightness of his example cannot fail to have a beneficial influence, and to give a tone to public morals. 2. It will be the way of the righteous to do good, as well as to do what is right. A man may be upright in his dealings with others, and yet be neither generous nor kind: but to be truly right- eous before God, we must live for the good of others, as well as for ourselves. Inordinate self-love, and caring for their own interest, is but too evident in some; but' he that lives to himself, lives not to God. On the contrary, some are seen and known to be a tree of life to the poor and to the oppressed, and their prosperity is a public blessing. 3. A righteous man is not only careful to do good, but he intercedes with God for those about him, and God often blesses them in answe;' to his prayers. Abraham had served the king and the -people of Sodom with his arms, and afterwards endeavoured to save them from ruin by his intercession; and had there been but ten righteous in the city, it would have availed. So the Lord blessed Laban for Jacob's sake, and Egypt for Joseph's sake. Gen. xxx. 27; i. 20. 4. The righteous, by their influence and example, are often known to preserve a whole community from destruction. So long as Lot was in Sodom, the city was preserved, and Zoar was spared for his sake. Jerusalem was safe while the disciples were there, but when they departed it was besieged and overthrown. When good people are banished from any country by persecution, it soon be- comes ripe for ruin. 5. The righteous are ready to impart counsel and advice of the high- est importance to their fellow sinners, in the time of their extremity, 286 THE RIGHTEOUS A BLESSING TO THE WORLD. and at the hour of death. By their prayers and instructions many have been converted from the error of their way, and saved from a multitude of sins. In this also they are a tree of life, yielding fruit for the good of others. James v. 15, 20. 6. If these things are true of righteous men in general, how much more of that Righteous One, who lived and died for us! He was indeed the friend of the poor and of the oppressed, the guilty and undone. He alone is the " tree of life, whose leaves are for the healing of the nations." Rev. xxii. 2. II. Righteous men are not only general blessings, but in many cases they are instrumental in " winning souls " to God, and so prove themselves to be truly wise. Men of the world are seeking to gain that on which their hearts are set; one in making a fortune, and another in acquiring fame; but the truly wise are seeking to win souls to Christ, as the highest ob- ject of their ambition. Dan. xii. 3. The souls of men are lost by sin, like the captives taken by the kings of Sodom; and he that recovers them is like Abraham who rescued Lot. Souls are won to Christ by various means, some of which are the following — 1. ThQ ministry of the word. This is ordinarily the " power of God unto salvation;" and that preaching and doctrine which tends most to accomplish this end, is both the wisest and the best. Men, indeed, would judge difierently, and determine this matter by the excellency of the composition, the elegance of the style, and the gracefulness of the delivery; but God prizes that most which comes from the heart, and is addressed to the consciences of men. Such was the ministry of the apostles, which was so eminently successful. <2 Cpr. iv. 2. Like Abraham's servant, who went to seek a wife for Isaac, their object was to espouse souls to Christ; and to this they sacrificed every other consideration. 2 Cor. xi. 2. A man may gain some fame as a scholar or an orator, he may gain admirers, and at- tach many to his interest; but that is not the " wisdom which cometh from above," nor is any thing deserving of the name that does not tend to the conversion and salvation of men. 2. Another means of winning souls to Christ, is spiritual and sea- sonable conversation. He who is able to speak a word in sea- son, and is of quick understanding in the fear of the Lord, is the wisest teacher. Many souls have been won by w^ords addressed to them under trouble, suited to their case and circumstances; for then it is that God opens the ear to receive instruction; also when labour- ing under a sense of guilt and condemnation. When any one has found mercy, his next duty is to go to his kindred, and tell " what great things the Lord has done for him." Luke viii. 39. Many have been brought in this way to seek the Lord in earnest. A little maid of the land of Israel was the means of saving her master, by telling him of the prophet Elisha. 2 Kings v. 3. PRAYER f OR PERSEVERING GRACE. 287 3. A wise and holy conduct is an effectual means of winning others to the love of true religion. This has often proved success- ful, where the ministry of the word has failed. 1 Pet. iii. 1. There is that in a truly Christian conversation which silently makes its way to the conscience, and even to the hearts of such as are strangers to God. It affords such a proof of the reality of religion, that there is no arguing against it; but men are constrained to say, "God is with them of a truth. ^^ By exhibiting the beauty of holiness, unbe- lievers are made to feel their disparity, and the evil is overcome with good. How thankful ought we to be, that the Lord has still in the midst of us a few that are faithful; who are the " salt of the earth," the lea- ven that shall leaven the whole lump. Had he not planted these " trees of righteousness," the whole world would have been nothing but a wilderness. PRAYER FOR PERSEVERING GRACE. The Lord will perfect that which concerneth me: thy mercy, O Lord, endureth for ever: forsake not the works of thine own hands. — Psalm exxxviii. 8. David appears to have been in a very happy frame of mind when he wrote this psalm ; he is filled with a grateful recollection of past mercies, and hopes for deliverance and support in time to come. The prayer offered in the text is expressive both of holy confidence and fervent desire, and his assurance of persevering grace is accompanied with a deep sense of his dependence upon God. I. Inquire in what instances "the Lord will perfect that which con- cerneth us." Not in every instance, much less in that which is evil. Nor in things relating merely to the present life: these may be added to the believer's inheritance, though they form no essential part of it, and God has not made them the subject of any direct promise, however great our concern may be about them. 1. The concern which the Lord will perfect must be a religious one, and yet not every concern relating to religion. Every one is concerned to escape misery, for this is natural; and the concern of some persons under their first convictions is merely of this kind. The young ruler was anxious to know what he "must do to inherit eternal life;" but he loved the world better than the Saviour. The deep concern that is sometimes felt on these occasions may issue in what is better or it may not; but there is no promise made to any thing that is not spiritually good. The mere inquiry, "What shall I do to be saved?" may excite hope in those who behold it; but the pro- mise is to nothing short of believing. It is not our being weary- and heavy-laden, or our being weary of a load of guilt, but coming to Christ with our burden, that will give us rest. 2. There are many things which concern a good man, but which 286 PRAYER FOR PERSEVERING GRACE. will never be perfected,thou^h. they may be such upon the whole as God approves. A minister may be greatly concerned for the salvation of his hearers, and yet many of them die in unbelief. A parent for the conversion of his children, and yet that concern may never be perfected. Paul longed and prayed for the salvation of his country- men, and yet his testimony was rejected. A good man like David may desire to build a house for God, and God may take it well that it was in his heart, though the opportunity be not afforded. In all these cases, where the divine glory is the object, God may approve the motive, though the desire be not granted. 3. The concern to which the text refers, and which the Lord will perfect, has three characters by which it may be known. It was some- thing which David calls " the work of God's hand," something that was yet imperfect, and that was matter of promise: and to what can these characters apply, but to the progress of a work of grace upon the soul? (1.) A work of grace is eminently the work of God's own hand. He only can renew the heart of a sinner, by the " effectual working of his mighty power:" hence when many turned to the Lord under the apostles' preaching, it is ascribed to the hand of the Lord being with them. Acts xi. 21. Man can form and transform by various means, but God only can transform us into his own image. If we are made to see the glory of the Lord in the face of Jesus Christ, it is by his shining into the heart. If brought to repentance, it is by his taking away the heart of stone, and giving us hearts of flesh. Ministers may persuade and beseech, but God only can reconcile sinners to himself. 2 Cor. iv. 6 ; Ephes. i. 19; ii. 8 ; Phil. ii. 13. (2.) The work to which David refers is supposed to be imperfect at present, and this is true of every part of the work of grace upon the heart. If we know any thing of Christ, it is only in part. If we truly believe, we still have much remaining unbelief. If we love the things of God, we still have reason to lament that we love no more. If sanctified, it is only in part, and not wholly, in spirit, soul, and body. 1 Thess. v. 23. (3.) 'Y\\^ progress of this work is matter oi promise. It is a work in which "mercy " and faithfulness are concerned : "Thy mercy, O Lord, endureth for ever." '' He that hath begun the good work will perform it :" he is able also to " keep us from falling, and to present us faultless before the presence of his glory." Phil. i. 6 ; Jude 24. Now the perfection of this work is the principal "concern" of every one who is the subject of it. Paul's great desire was to "ap- prehend that for which he was apprehended of Christ Jesus ;" to know him, and to be wholly conformed to his image and likeness. Phil. iii. 10—12. The prayer of David, however, need not be confined to the work of grace in the hearts of individual believers, for it will equally apply to the kingdom of grace in general. This also is the " work of his own hands:" he has laid the foundation, and his hand also shall finish GOD THE PORTION OF HIS PEOPLE. 280 it. It is at present imperfect, and the edifice is not complete. The seed is sown, but the harvest is not come ; it is sown on the top of a mountain, and it puts forth the blade and the ear; but by and by " the fruit thereof shall shake like Lebanon." Psal. Ixxii. 16. The, perfection of this work is also the great " concern " of all good men. It is what they pray for, and labour to promote. " Thy king- dom come :" "Let the people praise thee, Lord; yea, let all the people praise thee." This work has also thepromise of being perfected, for *' the Lord will build up Zion, and appear in his glory." David died in the faith of it, and all the saints are looking for its accomplishment. Isai. ix. 7; Zech. iv. 7. IL Observe the grounds on which we are warranted to pray and hope that God will perfect the work in which his people are so much concerned. 1. The perpetuilT/ of his mercy ^ warrants this expectation. " Having loved his own, he loves them to the end." God, in setting hid love upon us at first, did not consider our worthiness; therefore our unworthiness will not remove it, and this is ground for consolation. "God changes not, therefore we are not consumed." If his mercy towards us endured while we were strangers, and enemies by wicked works; much more now we are friends, and reconciled through his Son. 2. The nature of the work itself gives us reason to hope that it will be perfected. It is "the work of his own hands," and there is a perfection which belongs to all his works. "He is a rock, and his work is perfect:" what he sets his hand to, he will not leave un- finished, nor suffer his purpose to be frustrated. That great work, especially, for which all other works are made, cannot fail of being accomplished. Hence our encouragement to pray as David did; the promise, the mercy, the faithfulness of God, all conspire to strengthen our faith and hope. GOD THE PORTION OF HIS PEOPLE. The Lord is my portion, saith my soal; therefore will I hope in him. — Lam. iii. 24. The Lamentations of Jeremiah are very plaintive, and we here see the prophet weeping, as it were, over the grave of Jerusalem. His tears, however, are not those of a patriot merely, but of a man of God : he loved Zion, and lamented her fall, and mourns over the city of the Lord of hosts. (1.) The prophet dwells on what had been his distress on Zion's account, ver. I — 18; showing, to his countrymen that he was their companion in tribulation. (2.) He dwells on the use which the recollection of it was to him, producing both humility and hope, ver. 19 — 21; and this would teach them what use to make of their own sorrows. VOL. II. — 37 >^ Of TM^ 2^90 GOD THE PORTION OF HIS PEOPLE. (3.) The prophet exhibits many conciliating truths, which cheered him under all, and might also cheer their hearts, ver. 22 — 36. Considering the desolate condition of Judah in her captivity, there is wonderful force in the language of the text. They had lost their privileges, their property, their liberty, and their friends, by the famine and the sword; and every earthly hope was utterly destroyed. But now, "the Lord is my portion, saith my soul ; therefore will I hope in him." I. Explain what is meant by a " portion." In general it signifies a part or lot, or whatever constitutes our hap- piness or well-being in the present life. 1. It is put for the allotments of Israel in the land of Canaan, which are called their portion: and David, in allusion to this, makes an esti- mate of his religious privileges, and finds in them a much richer in- heritance. Psal. xvi. 5, 6. 2. The term is sometimes applied to agreeable connexions in social life, which form one of the principal sources of enjoyment in the present world. Eccles. ix. 9. Now God is all this and much more to us, better than corn and wine, better than sons and daughters, yea than life itself. Psal. iv. 6, 7; Ixiii. 3, 3. A cheerful heart in our various labours and pursuits in life, is represented by the wise man as a highly valuable portion. Eccles. ii. 10. Now God is all this to us: he gives us joy and gladness, and be- comes himself our chief delight. 4. It is sometimes put for that pleasing interest we take in all that is done and doing in the world around us, and hence the dead are said to have no portion in all that is done under the sun. Eccles. ix. 5, 6. But God is the substitute of all this, and is more to us than all that can interest us in the present world. II. Inquire what is included in our being able to adopt the language of the text: "the Lord is my portion, saith my soul." This appropriating language could never have been used, had we been left under the ruins of the fall; nor can it in truth be used by any, except those who believe in Christ. 1. It supposes a Mediator, and a covenant q/"^r«ce through him. Man as a sinner has no portion in God; but being an " enemy by wicked works," he is the object of divine displeasure. " But God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Now therefore he becomes the portion of his people, and enters into covenant with them through the Mediator, saying, "I will be their God, and they shall be my people." Heb. viii. 10. 2. In order to adopt the language of the text in truth, it is neces- sary that we choose the Lord for oicr God, and relinquish every other good for his sake. If the world rules in our hearts, and we are under its influence, we have no portion in God ; for " where our trea- MOSES' INVITATION TO HOBAB. 291 sure is, there will our heart be also.^' We must " count all things but loss for Christ," must love him better than all created good, and even life itself. III. Consider some of the peculiar properties of this portion. 1. Its fulness. He that possesses this, inherits all things. This wras the consolation of Levi, Deut. x. 9; and it was the glory of Joseph's portion, that it included the good-will of him that dwelt in the bush: xxxiii. 16. The first-born of Israel had a double portion^ and all believers, who are God's first-born, have the same. Rom. viii. 17. There is enough in God to meet and satisfy all the wants of an immortal soul, and he hath so formed us that nothing but himself can fill and satisfy us. Psal. cvii. 9. There is so much in this portion as to leave no room for monopoly, any more than for the sun or the ocean whose fulness is not diminished by difiusion. 2. Its security. Nothing on earth is secure: "riches make them^ selves wings and fly away." Adversity may destroy all our hopes, and death will take us from them; but if our portion be in God, our treasure is safe, and no changes in this evil world can affect it. Matt, vi. 20; Col. iii. 3. 3. Its duration. The great defect in all earthly good is, that at best it is only transitory, and soon vanishes away. We therefore need a portion that is commensurate with the whole of our existence, and God himself alone is that portion. IV. The adaptation of this to support and comfort us under all the ills of the present life : ^'therefore will I hope in him." In various instances we can derive but little hope from any other quarter: but if the Lord be our portion, we may indeed hope in him. It was this hope which preserved the church in captivity, and it will preserve us from despondency, under the most distressing cir- cumstances. Psal. xlii. 5. It will sustain us in the absence of all created good. Hab. iii. 17, 18. Under the loss of our dearest friends and connexions. Job i. 21 ; Psal. xviii. 46. Even under those dis- tresses which come upon us for our sins. Jonah ii. 4. And in the prospect of death itself. 2 Cor. v. 1. MOSES' INVITATION TO HOBAB. And Moses said unto Hobab, the son of Raguel the Midianite, Moses' father-in-law. We are journeying unto the place of which the Lord said, I will give it you. Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel. — Numbers x, 29. HoBAB, the father-in-law of Moses, appears to have been of the family of Abraham, and to have acknowledged the God of Abraham and of Israel. He had been with the tribes to mount Sinai, and now purposed to return home to the wilderness of Kadesb. 292 MOSEs' INVITATION TO HOBAB. (1.) Observe, Moses gives Hobab a kind hivitation to cast in his lot with the people of Israel, promising to "do him good;" and pro- bably this was intended as a recompense for his past services. Exod. xviii. (2.) Moses reminds him on what grounds ih^y had to expect good ihings. We are not going, as if he had said, on an uncertainty, after we know not what, nor yet like marauders for the sake of plunder; but " we are journeying to the place which the Lord hath promised, and the Lord hath spoken good concerning Israel." (3.) Hobab's objection to ac,company Israel, yer. 30, rose from an attachment to his country and his kindred, and not, we should pre- sume, from any love to idols, though his conduct in this instance too much resembles that of Orpah, instead of Ruth: Ch. i. 14 — 16. (4.) Moses renews the invitation, and also adds an entreaty that he would not leave him. He likewise pleads that Hobab might serve Israel in a way that would redound to his honour and happiness, yer. 31. (5.) He also renews h\s former assurances, and promises that he should fare as they did, ver. 32. We are not told what was the result^ but it may be hoped that Hobab was persuaded at length to go, for we afterwards find that some of his posterity were with Israel in Canaan. Judges i. J6. In this simple narrative there are some things applicable to our- selves. We have indeed no such country to go to as Israel had, but "we have a better country, even a heavenly" one, of which Canaan was a kind of type; and we are on a journey towards it as well as they. Like Moses, we do not wish to go alone, nor to have the good land to ourselves ; but would gladly have others to go with us, and partake of all the good things which the Lord hath promised to his people. We also have authority to invite others to .go with us.— f^ The Spirit and the bride say. Come, and whosoever will, let him pome." Let us therefore address the invitation of Moses to such as have not yet set out for the heavenly Canaan, and who may still be hesitating on the subject. Some of you have seen those of your kindred and acquaintance setting out for the heavenly world : you have seen them forsake the pleasures of sin, which are but for a season, in the hope of eternal life ; and what do you say ? Will you go with us, and cast in your lot with the people of God? I. Consider some of the good ihings which the Lord has promised to his people, and of which you are invited to partake. It is almost needless to say, that these good things do not relate to the present world. If they did, many would be willing to go, who now are not inclined. The blessings we seek are as far superior to any of these, as the fruits of Canaan were to the briers of the wilderness. All things here are mixed with sorrow, but those in prospect are with- 293 out alloy. The best of earthly blessings are given sparingly, but the good we seek is unbounded. "The things that are seen are temporal, but the things that are not seen are eternal." Again : though the good things promised to us do not relate to the present world, yet tieilher are they vjholly confined to another worlds and you will not have to wait till death before you enjoy them. " Godliness has the promise of the life that now is, and also of that which is to come." Israel had their cloudy pillar by day, and the shining of a flaming fire by night, and upon all the glory was there a defence. They also had their manna in the wilderness, and so have we, even that living bread which came down from heaven. Real Christians have their good things in this life, the pardon of sin, and peace with God. Even now are they " the sons of God; though it doth not yei appear what they shall be." A special providence at- tends them through life, " all things work together for their good," and Christ is in them "the hope of glory," "Come thoq with us, and we will do thee good." II. Inquire what answer you will give to this invitation. You must give some answer, you cannot be neutral: "choose ye this day whom you will serve." 1. Some have given a direct negative, like the first reply of Hobab: " I will not go." Some, like Ephraim, are joined to idols, and can- not give them up: but is this your answer? If it be, you must perish in the wilderness. 2. Some have been in suspense, scarcely knowing what answer to give. They would like to go to Canaan, but do not like the perils of the wilderness. After the example of Orpah they have turned back with reluctance, to their country and their gods; or like Esau, have sold their birthright for a mess of pottage. 3. A few are desirous of going, but do not know the way, or fear they should be wrong. John xiv. 5, 6. Inquire, then, "the way to Zion with your faces thitherward;" "stand in the way and see, and ask for the good old paths ;" " go thy way forth by the footsteps of the flock." Jer. vi. 16; 1. 4, 5; Cant. i. 7, 8. There is not a patriarch, nor a prophet, nor an apostle, nor a real Christian any where, but he ean tell you the way. 4. Some are willing to go, but have not counted the cost. Such was the case with many of our Lord's followers, who set out, but turned back, and " walked no more with him." John vi. 66. 5. There are a few who have resolved to go, in the strength of the Lord God. Like Ruth, nothing shall hinder them; and like Paul, they "count all things but loss for the excellency of the knowledge of Christ Jesus our Lord." Ruth i. 16; Heb. xi. 25, 26. III. Observe what is included in a cordial acceptance of the invi^- tation. If you journey to the heavenly Canaan, it must include at least three things: — 294 THE TRIUMPHANT ASCENSION OF CHRIST. 1. That you take the God of Israel for your God, leaving all your idols, and cleaving alone to him. Can you then forsake all for Christ's sake? 2. That you choose the people of God for your companions, and es- teem them as the excellent of the earth. Shall you then be willing to cast in your lot with them, and to fare as they fare? If you go to Canaan, you must follow the camp. 3. That you devote yourself unreservedly to the service of God; you must take his yoke upon you, and count it a blessing to wear it. « This is the love of God, that we keep his commandments, and his commandments are not grievous." 1 John v. 3. THE TRIUMPHANT ASCENSION OF CHRIST. Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men, yea, for the rebellious also, that the Lord God might dwell among them. — Psalm Ixviii. 18. The kingdom of Israel, which had been greatly agitated and dis- tressed, during the government of the judges and the reign of Saul, was established in the hands of David, who subdued his enemies round about. In a time of great tranquillity the ark is carried up to mount Zion, where God fixes the seat of worship, and dwells among his people. All this is regarded as the ascension of a mighty conqueror, who now returns with the spoils of victory, to distribute them amongst his friends. In this light also the ascension of Christ is considered, and an apostle understands the text as a symbolical prediction of that great event. Ephes. iv. 8. I. The ascension of Christ is represented as the result of a glorious victory, obtained over the powers of darkness. " Thou hast led captivity captive,'^ made captives of those who had taken us captive. The entry of Cyrus into Babylon bore a distant resemblance to this, when he "proclaimed liberty to the captives, and the opening of the prison to ihem that are bound;" though in a superior sense it is applicable to the Saviour. Isai. Ixi. 1. The grand enemy by whom we were led captive is Satan, and the chain by which we are bound is our own sin. Herein all his power lies; if this be broken, our liberty is at once obtained. If there were no iniquity in Jacob, tlie enemy could have no influence over him. By means of the original apostacy, Satan has caused even God to become our enemy, and to pass upon us the sentence of death and condemnation. . Satan now has the power of death; and the sinner being held and bound by the sentence of the law, the captive is se- cure, and will soon become his prey. But thanks be to God, by the blood of atonement we are made free; the ransom price is paid, and the lawful captive is delivered. Hence also death itself is ours, and all is made subservient to them THE TRIUMPHANT ASCENSION OF CHRIST. 295 that believe. The weakest Christian may now triumph, and the lame may take the prey. " Christ has led captivity captive," and dragged his enemies at his chariot wheels. He not only "spoiled principali- ties and powers," but '* made a show of them openly, triumphing over them in his cross," and much more in his ascension to glory. Col. ii. 15. II. When Christ ascended, he is represented as dividing among his faithful subjects the spoils of victory. "Thou hast received gifts for men," even as David made presents to his friends when he ascended the throne of Israel. All our pri- vileges and blessings, both temporal and spiritual, are the gift of Christ. Religious ordinances, means of grace, a standing ministry, together with the hopes and promises of eternal life, are given in con- sequence of his ascension to the right hand of God. Of this there was an eminent instance in the outpouring of the Spirit on the day of pentecost, when such a profusion of gifts was bestowed on the apostles, the benefit of which we enjoy to the pre- sent day. The gifts which Christ thus " gave " unto men, he first of all " re- ceived;" they are the spoils which he took from the enemy, and afterwards rendered subservient to the purposes of his own glory. Ephes. iv. 11, 12. There is much grace in all this, for the blessings are given to "the rebellious," even to those who had joined the cause of Satan. It is not usual to divide the spoil amongst enemies, yet Christ did this, and even many of his murderers were made partakers. HI. The issue of all this, a state of settled peace. "The Lord God now dwells among them," even among those who had been " rebellious," turning his enemies into friends, and recon- ciling them fully unto himself, " through the redemption which is in Christ Jesus." He now dwells amongst us by his word and ordinances, making his church, and every individual believer, his habitation through the Spirit. His dwelling with us also denotes a state of friend- ship, and of holy intercourse. He takes up his abode with us that he may supply all our wants, and enrich us with his own fulness. It is not a transient visit, like that of a wayfaring man who tarries only for a night, but a permanent and lasting abode. "He will dwell in us, and walk in us, that we may be his people, and that he may be our God." 2 Cor. vi. 16. All this is in consequence of the triumphant ascension of Christ, after having defeated the powers of darkness. When sin entered into the world, God left it as a desolate heritage; but now a way is opened for his return, and dwelling again with mart upon the earth. (1.) Let us consider how much the means of grace, and all other blessings are endeared to us, by their being the purchase of Christ's blood. 296 DISTINGUISHED NATURE OF EVANGELICAL TRUTH. (2.) If God dwells among his people, let us make his church our home, and dwell there all the days of our life. (3.) As Christ overcame all his enemies, so shall his people over- come theirs, and then ascend to glory as he did. DISTINGUISHED NATURE OF EVANGELICAL TRUTH. But ye have not so learned Christ, if so be that ye have heard him, and have been taught by him, as the truth is in Jesus. — Ephesians iv. 20, 21. Paul once had a most affecting interview, and tender parting, with the elders of the church of Ephesus. Acts xx. 37. Some time after this he addressed to them this epistle, in which he discovers the most aflfectionate concern for their welfare. They had heard the gospel from some others of the apostles, as well as from Paul; and now he reminds them what it is to be truly taught of God. I. We have here a brief description of the true gospel : it is " the truth as it is in Jesus." 1. Observe the relation ubhich all divine truth hears to Jesus. It is "in him:" he is the centre of it, and every thing in the gos- pel relates to the mediation of Christ. Does it make known to us the character of God ? It is in the face of Jesus that his real charac- ter is seen; it is in him, in his cross, we learn the glory of God's moral government; his obedience and death afford the brightest dis- play of it. 2 Cor. iv. 6. Does it teach us the^evil of sin? It is in the cross of Christ that we behold it in the most affecting light. Does the word of truth proclaim mercy and forgiveness, the hope of eternal life, and a glorious resurrection? It is all in Jesus, and cen- tres alone in him. He is our life in this world, and in that which is to come. All practical religion finds its motives in him: here the love of Christ is all in all. That doctrine, and those morals, where Christ is left out, or but lightly regarded, are any thing but the gospel. Abstractly considered, the statement may be true, but it is not the truth "as it is in Jesus;" it is another gospel, and not the gospel which Paul preached. 2. The peculiar qualities of it, as distinguished from all other truth: "it is in Jesus. '^ There may be truth which is not in Jesus, and which does not immediately relate to the great work of redemp- tion; but if so, it is no part of the gospel. It is mere human wisdom, and not the wisdom of God. The wisdom of men is concerned with mere worldly interests, or scientific researches; but the wisdom that is from above is imparted by the Holy Spirit. 1 Cor. ii. 4 — 14. The one is the wisdom of the heart, the other is merely speculative; the one has a divine savour, the other is dry and uninteresting; the one humbles, the other puffeth up. The truth "as it is in Jesus" is the proper subject of the Christian viinistnjy and the immediate ob- DISTINGUISHED NA.TURE OF EVANGELICAL TRUTH. 29^ ject of faith. So far as any one deals in this kind of truth, he has to do with the gospel; but so far as other kinds of truth are substituted in its stead, the " cross of Christ is made of none effect." And so fai" as we receive what is foreign from the gospel, our faith stands in the wisdom of men: but in proportion as we receive the truth, simply as it is in Jesus, it stands in the power of God. 1 Cor. ii. 4, 5. 3. The purity of evangelical truth, as unmixed with any error. If we learn truth itself from men merely, it cannot fail to be debased wnth some degree of error. All men, however wise or holy, are liable to mistake. Ministers and teachers are no farther useful than as they direct the eye to Jesus : if we stop short of this, truth itself will have no good effect. We are allowed indeed to learn one of another, so far as we follow Christ; but still he must be our prophet, and our guide. We must draw from the fountain head, and learn of him, who alone is full of grace and truth. Matt. xvii. 5. II. We have the true manner of receiving the gospel : it is to " hear and learn of Jesus.'' There is a very natural gradation in the text; l^earing, and being taught by him; as it is said of all that come to Christ, that "they have heard and learned of the Father." John vi. 45. We must "hear" in order to " learn," for " faith comes by hearing;" and we cannot expect to learn, without the means of being taught. But many have heard, and heard in vain; they have heard, but they have not been "taught," and so have "learned " nothing. The teaching mentioned in the text is inward and effectual, by the Holy Spirit, according to what our Lord said to Simon Peter; "Flesh and blood hath not revealed it unto thee, but my Father who is in heaven." Matt. xi. 25; xvi. 17. The anointing which believers receive from God, teaches them all things, even their need of teaching, and the adaptedness of the gospel especially to their lost condition. Those who have been taught the truth in this way have the witness in themselves, that the gospel is indeed of God, and they will not easily part with it. 1 John ii. 19, 20; John vi. ^^. Such teaching is accompanied with a resignation of ourselves to the Lord to be taught by him; to sit at his feet, like Mary, and receive the word from his lips. III. The evidence of our having been thus taught it, is its holy efficacy. 1. There is a manner of learning Christ that is peculiar to those who are taught of God. Ye have not "so learned him," says the apostle; not "so," as to continue unsanctified and unholy. The gospel found the Ephesians walking as other gentiles walked, in the vanity of their minds, estranged from God, and given up to work iniquity, ver. 17 — 19. But having been taught the truth as it is in Jesus, they VOL. II. — 38 29S BOAZ AND THE REAPERS. now put off all these, and put on Christ, by a practical conformity to him, ver. 22 — 25. 2. If we have not thus learned Christ, we have not been taught of him. If in possession of some truth, it is not " the truth as it is in Jesus;" it is either some false gospel, or a mere speculative ac- quaintance with the true. We have had our religion from some other quarter, and not from Christ. BOAZ AND THE REAPERS. And behold, Boaz came from Bethlehem, and said unto the reapers, The Lord be with you. And tliey answered him, The Lord bless thee. — Ruth ii, 4. In addition to the joy so generally occasioned by the harvest season, it seems to have been the custom of the ancient Israelites to offer con- gratulations to those who entered the field of labour, saying as they passed by, "The blessing of the Lord be upon you; we bless you in the name of the Lord." Psal. cxxix. 7,8. The text presents us with an instance of the kind, well deserving our serious attention. I. Observe the salutation of Boaz: ^'The Lord be with you," 1. It is expressive of the piety of Boaz, diudi shows that he was ac- customed to carry a savour of religion into the ordinary occupations of life. In a corrupt age such language might be deemed improper, and hypocrites may also have brought it into contempt; but wherever spiritual-mindedness prevails in an eminent degree, such forms of speech may be expected to become familiar. The time will arrive when " holiness unto the Lord shall be upon the bells of the horses, and upon every pot in Jerusalem and in Judah." Zech. xiv. 20, 21. And in proportion as we cultivate the spirit of true religion, it will pervade all our secular concerns, and give a relish to every enjoyment of life. Prov. vi. 22. 2. The salutation of Boaz exemplifies his prudence and charity, as well as his piety. It shows that he chose for his servants such as feared God; and to such he could with propriety address the lan- guage of the text. It is a great happiness to have about us those who are of the household of faith, in whom we can place a degree of confi- dence, and regard with complacency and satisfaction. A family which comprises irreligious characters will either become a scene of confusion, or the interests of religion must be sacrificed in some form or other to preserve its tranquillity. Our eyes ought to be upon the faithful of the land, that they may dwell with us; and upon such as walk in a perfect way, that they may serve us; and then we may expect to have •* a ha- bitation for God." Psal. ci. 6, 7. 3. The courtesy and kindness of Boaz towards his servants, is also worthy of attention. Though he was their superior, there is nothing haughty or overbearing in his deportment; he did not come among them for the purpose of finding fault, but to offer with amiable con- descension his gratulations. Though the reapers were his servants, BOAZ AND THE REAPERS. 299 they were also the Lord's freemen, and he regards them accordingly. Such a master gives a striking illustration of the apostle's precept, and is worthy of double honour. Ephes. vi. 9; Col. iv. 1. 4. The appropriateness of his salutation; "The Lord be with you." It included every temporal good; he wished them health and strength for labour; but chiefly that they might be favoured with the divine presence. This would "sweeten all their toil, and fill their hearts with joy and gladness." Eccles. ix. 7. And as the}'- were poor men, labouring in the field of another, the presence of God would be more to them, than if the harvest had been all their own. Psal. iv. 6, 7, II. The answer of the reapers to this kind salutation : they said •*^ The Lord bless thee." 1. Observe, when great men are also good men, and generous as well as just, they are not only entitled to, but generally receive, the blessing of those about them. It is desirable to see such men prosper, for when they are blessed they become a bless- ing. Prov. xi. 10. The reapers employed by Boaz did not envy, their master's wealth, but wished him to increase more and more. 3 John 2. 2. We see in this instance that nothing is lost by kindness. The Welshes of Boaz were returned with the utmost cordiality, and with the same expression of pious sincerity; love begets love in re- turn. Let a man be mindful of nobody but himself, and nobody will be mindful of him. " What a man soweth, that shall he also reap," even in this life. 3. The blessing desired by the reapers was equally appropriate with that which Boaz wished them to enjoy. His salutation was, "The Lord be with you;" and theirs, "The Lord bless thee." They returned him as good as he sent, and wished him all prosperity, especially that the blessing of the Lord might attend all that he posr- sessed. To enjoy "the good will of him that dwelt in the bush^" was to have Joseph's portion, and the blessing that Jabez so ardently desired. To have the divine blessing with what we possess, whether it be little or much, is to have a portion unmixed with worldly sor- row. Prov. X. 22. (1.) Let the joyful season of harvest encourage us to labour much for God, knowing that " he who soweth to the Spirit, shall of the Spirit reap life everlasting." Gal. vi. S, 9. (2.) Let the prospect of the final harvest gladden the hearts of such as love God, and labour in his cause. " Those who now sow in tearSo shall hereafter reap in joy." Psal. cxxvi. 5, 6. ( 300 ) VISION OF THE HOLY WATERS. Afterward he bro«fflitme again unto the door of the house ; and behold, waters issued oat from under the threshold of the house eastward; for the foie front of the house stood toward the east, and the waters came down from under, from the right side of the house, at the south side of the altar. — Ezekiel xlvii. 1. Great obscurity attends many parts of this book, which is chiefly delivered in figurative language ; but the words of the text are not so difficult to interpret. The city and temple which the prophet saw in vision, are doubtless both figurative, and refer to times yet to come. There is also a great resemblance between this part of Eze- kiel's prophecy, and the vision which John saw in the Revelation ;" and by comparing it with that, we may be better able to understand it. The vision of John is evidently described in language borrowed from Ezekiel. (1.) Ezekiel speaks of a man with a measuring reed, taking the dimensions of the temple and the city, xl. 3: John also gives a similar description. Rev. xxi. 5. (2.) The prophet beheld a city with gates towards the four winds x>f heaven; and that which the apostle saw was four-square, and called the new Jerusalem. Rev, xxi. 16. (3.) In Ezekiel's city there is a pure river of living water, flowing ■in every direction; and it is the same in the vision of John. Rev. xxii. 1. (4.) This river is described in the text as issuing from the temple .^ear the altar; and the w^aters which John saw, proceeded from the throne of God and the Lamb. (5.) Here were trees growing on the banks of the river, fit for food ■and medicine, ver. 7, 12: and so there are in the vision of John. Rev. xxii. 2. It seems, however, that these two visions do not refer to the same period. It is the same city beheld by both the holy prophets, but in ;the vision of John it appears in a more advanced state, for there was no temple therein. Rev. xxi. 22. John's vision is descriptive of the xjhurch in its ultimate and glorified state, but EzekiePs is descriptive of the church in the latter day; and the flowing of the waters denotes the progress of the gospel in the earth. I. Consider the text as descriptive of the nature and salutary effects ,of the gospel. 1. The gospel of the grace of God is with great propriety com- pared to waters, the waters of a river; and the church to a "city that is watered by a river." Psal. xlvi. 4. This river is called the " water of life," a fountain issuing from the house of the Lord, and from the holy city, to denote its reviving and fructifying nature. Joel iii. 18; Zech. xiv. 8. The apostle speaks of it as a stream that was flowing, and prays that it may have free course, and be glorified. Our Lord describes it as a " well of water, springing up to everlasting VISION OF THE HOLY WATERS. 301 life." This life-diffusing stream has long since refreshed our desert, and still revives us, till at last it shall issue in and bear us to the ocean of eternity. 2. The waters originated in the temple, near the altar, proceeding *^out of the throne of God and of the Lamb." Rev. xxii. 1. The temple was the throne of God, where he sat upon the mercy-seat, to commune with the people of Israel. God, in connexion with the Mediator, becomes the source of all our mercies, and from the altar flows our pardon and our peace. "The throne of God and the Lamb " is the origin of all our bliss, in this world and that which is to come. Rev. vii. 17. 3. The progress of these holy waters is represented as gradual; the beginning is small, but the latter end is great. Such also has been the progress of the gospel in the world, and in the mind of individual believers. During the first ages of the church, the waters were only to the ankles; in the prophetic age to the knees, and to the loins; but in the gospel day it heeomes a river to swim in, a river that cannot be passed over, ver 3 — 5. The same also is the progress of truth in the hearts of individuals ; the farther we go, the more it improves upon us, and it is §,ood to go along with the stream. Those who understand the least of gospel truth obtain life by it, and those who imbibe more of it have life more abundantly; but none can fully comprehend it, for it is a river that cannot be passed over. 4. The blessed effects of these waters are such, that so far as they have reached, they have filled the world with life and fruitfulness; and so far as the gospel has had free course, it has been glorified. This is represented by Ezekiel under two images — (1.) By waters running into "the dead sea," healing it, and giving life to the multi- tude of its inhabitants, ver. 9. A lively emblem this of the moral state of the world and its elements, and of the healing efficacy of the gospel, wherever it rolls its living flood. — (2.) It is compared to the waters of a river, overflowing its banks, and spreading life and ver- dure all around. Believers are like trees planted by its side, bearing all manner of fruit both for food and medicine. The gospel, where- ever it diffuses its salutary influence, brings men to love God and one another, and this is enough for the healing of the nations. If its effects were universal, those evils which afflict the earth would be known no more. Isai. xi. 6 — 9. 5. There are some parts of the earth which remain barren after all, and are like marshy ground which will not be healed, ver, 11. Alas, how many parts of our own country are like Bethsaida and Chorazin; and how many individuals in our families and congre- gations that are still dead in trespasses and sins, while the living wa^ ters are flowing all around them ! 11. Consider the text as a prophecy of the progress of the gospel in the latter day. 302 THE GOSPEL A REVELATION FROM GOD. 1. The spread of the gospel is to originate in the church of God, even as "the waters issued out from under the threshold of the sanc- tuary." We are not to expect this desirable event without the use of means, nor by any other means than those we already possess. It is God's usual way to bless his people, in order that they may become a blessing. It was thus with Abraham, thus with the apostles, and with the reformers in our own country. If "God be merciful unto us, and bless us, and cause his face to shine upon us, his way will be linown upon earth, and his saving health among all nations.'^ Psal. Ixvii. 1,2. 2. The work will be begun and carried on, through the medium of the doctrine of the cross. The waters that came down from the house of the Lord, flowed from "the side of the altar," or from the " throne of God and of the Lamb." The Lord will own nothing else for the conversion of sinners, or the building up of his church; and when the doctrine of Christ crucified shall revive and prevail, and fill the lips of his ministers and of missionaries, that will be the sig- nal for the conquest of the nations. Psal. ex. 2, 3. 3. This great work will atnse from small beginnings, and go on to increase "until the whole earth be filled with the knowledge of the glory of the Lord." The waters at first were only a little stream, which " issued out from under the threshold of the sanctuary." Af- terwards it became a mighty river, not only so deep as not to be passed over, but so broad as to extend " from En-gedi even unto En-eglaim," ver. 10. 4. The prophecy bears a peculiarly favourable aspect towards the nations of the east. The forefront of the house stood towards " the east," the waters issue from under the threshold of the house "eastward," and go out towards "the east country," ver. 1, 8. The gospel came from the east, and thence it is destined to return. Yet it is not to be confined to that part of the world, for there appears to be two rivers, ver. 9; one flowing eastward, and the other westward, going down into the desert, and entering the Mediterranean, in order to heal and to fructify the nations of Europe. Zech. xiv. 8. THE GOSPEL A REVELATION FROM GOD. We are of God: he that knoweth God, heareth us: he that is not of God, heareth not us. Hereby know we the spirit of truth, and the spirit of error. — 1 John iv. 6. Inspired men brought with them such proofs of their inspiration, that they had a right to use such language as this, though it would not become the lips of ordinary teachers. At the same time the authoritative style of the apostle is not to be considered as mere as- sertion, the text itself carries sufficient evidence of the divine author- ity of the Scriptures. It amounts in effect to this, That the gospel is of God, its friends are the friends of God, and its enemies are God's enemies; and this is the criterion by which we may judge of true and false religion. THE GOSPEL A REVELATION FROM GOD. 303 1. Endeavour to justify the apostle's assertion, that the gospel is ot God, and its friends are the friends of God. All religions profess to come from God, but there are some crite- rions by which they are to be tried; and in the same way we may judge of the credibility of the gospel testimony. 1. That which is of God will side with him against an apostate world. This is the character of the gospel, and of that alone. All false systems of religion, if they do not justify, they palliate the sinner's conduct, and lessen the demerit of sin. The points at issue are, in efifect, whether God shall maintain his throne, whether his will or the sinner's shall be obeyed; whether God's wisdom shall be submitted to, or the wisdom of man be substituted in its stead; and whether his way of salvation shall be embraced, or a system of self- righteousness preferred before it. On each of these points the gospel is decidedly with God; it lays the sinner low, abases all his pride, excludes every self-righteous hope, and gives to grace alone the glory of his salvation. This is what no other system of religion does: we therefore "are of God, and he that knoweth God, heareth us." 2. That which is of God will correspond with the nature and perfec- tions of God, and Christianity is the only system that does this. No other scheme of religion is in harmony with the attributes of wis^ dom, righteousness, faithfulness, and goodness. None of them can- answer that important inquiry, "How can man be just with God?'* "Wherewith shall we come and appear before God?" But in the gospel, " mercy and truth meet together, righteousness and peace em- brace each other." It gives "glory to God in the highest," while it proclaims "peace on earth, and good will towards men." The gos- pel is full of God, of his wisdom, justice, and goodness. God is love, the gospel is full of love, the gospel therefore is of God. 3. That which is of God will also lead to God, as its centre and origin. The gospel does this, and nothing but the gospel ; no other religion undertakes to renew the heart, and to bring sinners back to God. The attempts of heathen philosophy and of mere mo- ralists to reform mankind, have never gone to the root of the disease; and those who inculcate these principles, never practise them. But the holy tendency of the gospel may be seen in its effects — (1.) Believers themselves are conscious of its influence. By com- paring themselves with what they once were, they perceive a great difference; they have those joys and fears, those principles and affec- tions, which show the effect that the gospel has had upon their hearts, and they have the witness in themselves, that it is of God. 1 John V. 10. (2.) Its effects also are visible in others about them. It is easy to perceive who are the upright, the serious, the godly amongst us: and are they not those who believe the gospel, and live under its influ- ence? What other system has ever produced such amoral trans- 304 THE GOSPEL A REVELATION FROM GOD. formation, or turned men from darkness to light, and from the power of Satan unto God? (3.) These effects may be seen by comparing the characters of those who have believed the gospel, with those who have rejected it. Where shall we find in the unbelieving world such eminent men as have appeared among the professing people of God? Where such characters as among the patriarchs, the prophets and apostles; among many who have lived since their day, and "of whom the world was not worthy?" (4.) By comparing those parts of the world where the gospel has prevailed, with others that have been without it. Much has been said of heathen virtue, but it is little more than pretence; nothing like real goodness appears in places where the gospel has never come, but all have been given up to the most abominable practices. Rom. i. 28. The gospel operates not only upon those who cordially receive it, but even upon such as come in any measure within its influence. In those nations where Christianity is professed, there is a much greater degree of public virtue and genuine morality than in others; many vices are restrained amongst us, which are committed without shame in heathen countries. Thus Christians are the salt of the earth, the conservators of public morals, and of the public weal; and the gospel which produces such saving and salutary effects, is and must be of God. II. The doctrine of the text furnishes us with a criterion by which to judge of true and false religion. " Hereby know we the spirit of truth, and the spirit of error." 1. The religion of heathenism is not of God, for it has none of the properties already enumerated; it is not decidedly for God, it is not in harmony with his attributes, does not lead to God, and produces none of the fruits of righteousness. 2. The religion of modern Judaism is not of God, for it rejects the gospel and the Saviour. The Jews, indeed, have boasted of being the children of Abraham; but if God were their father, they would love Christ. John viii. 42. 3. Neither is true religion to be found amongst modem deists. They also talk of reverence for God, and pretend to worship him; but "he that knoweth God, heareth us." A rejection of the gospel is a rejection of divine authority, and such men neither love God nor call upon his name, but live in sin, and " walk according to the course of this world." 4. True religion is not to be found amongst every description of pro- fessing Christians. The system which prevails amongst nominal Christians possesses none of the characteristics of truth; it does no honour to the character or government of God, makes no provision for the righteous exercise of mercy, and has no tendency to holiness. It is altogether another gospel, and not the gospel of Christ. 5. By the same rule also we may judge of our oicn religion, and f INTERESTING NATURE OF PUBLIC WORSHIP. 305 see " whether it be of God." If it be, it will be attended with the renewing influences of the Holy Spirit, will endear to us the Saviour, lead to holiness, and lead to God. All that relates to the glory of Christ, and the advancement of his kingdom in the world, will be deeply interesting to us, and we shall feel ourselves identified with his cause and people. INTERESTlxNTG NATURE OF PUBLIC WORSHIP, Bless ye God in the congregations, even the Lord, from the fountain of Israel There is little Benjamin with their ruler, the princes of Judah and their council, *-i;he princes of Zebulun, and the princes of Naphtali. — Psalm Ixviii. 2(i, 27. One of the first acts of David's reign, and one which rendered its commencement so auspicious, was the restoring the worship of God^ which had been grossly neglected in the reign of Saul. In this great undertaking he had the happiness to see all the tribes cordially uniting; and now from the fulness of his heart he ofiers his congratu- lations, with devout acknowledgments of the divine goodness. I. Attend to a few general remarks upon the text. 1. Their work luas to bless the Lord. All his works praiso him, and show forth his eternal power and Godhead ; but it is peculiar to his saints to !)less him. They are a royal priesthood, whose ofiice it is to collect the offerings of the whole creation, and present them before the Lord. Blessing him is also an expression of the heart, and includes in it the exercise of love. 2. In this delightful work all the tribes were employed, from the first to the last of Jacob's sons, " from the fountain of Israel '^ to the remotest streams, from the highest to the lowest among them, the princes, the rulers, and their councils. Oh how delightful to see them all in harmony in this blessed work, and all hearts united in the worship of God! There had been many divisions and dissensions among them at different times; but now their animosities are all for- gotten; and like the early Christians, they are of one heart, and of one soul. 3. Each tribe is mentioned apart, for though the names of four only are given, the rest are included ; and probably these are named as forming the principal divisions of the Israelitish camp, as they as- cended with the ark to mount Zion. The presence also of these four tribes, rendered this religious and military spectacle particularly inte- resting. ''There is little Benjamin with their ruler." The tribe of Benja- min belonged to the house of Saul, and had formerly been devoted to his interest ; but as soon as David was anointed king, they made a tender of their allegiance. 1 Chron. xii. 29. Benjamin was now a "little '' tribe, since the affair of Gibeah, when a few only escaped the sword of the men of Israel, and took refuge in the rock of Rim- voL. II. — 39 306 IlirTERESTlNG NATURE OF PUBLIC WORSHIP- men. Judges xx. 47. After such a calamity it was peculiarly inte- resting to see the little tribe of Benjamin present on this occasion, with their ruler at their head. "The princes of Judah " are next. Of this tribe was the house of David, and was the first to go up against Benjamin. Judges xx. 18. But now they are seen together, coming up with the ark to mount Zion, and vying with each other in their zeal for the honour of God. Judah also was the most honourable of all the tribes, bearing the sceptre of royalty, and having the promise of the Messiah. Gen. xlix. 10; Heb. vii. 14. Here also are " Zebulun and Naphtali." These tribes inhabited the extremities of the holy land, on the other side Jordan, Galilee ^ the gentiles, and bordering upon the kingdom of Syria. They had the least advantage of all the tribes; theirs was the land of darkness and of the shadow of death: yet their zeal on this occasion was not inferior to that of any of their brethren. It was not surprising to see Benjamin and Judah there, with their religious advantages and proxi- mity to the holy city; but Zebulun and Naphtali had to travel about two hundred miles ; and what is more, they had a larger company than any of the rest. Zebulun on this occasion brought up fifty thousand, and Naphtali forty-seven thousand; and they were "not of double heart." 1 Chron. xii. 33, 34. II. Apply the subject to ourselves. 1. We learn that acceptable worship is the effusion of a grateful heart. "Bless ye God in the congregations." The house of God is not only to be a house of prayer, but of praise ; and here it is we are to exalt his name together. We are furnished with constant occasion to bless God all the days of our life, as we are every moment receiving unnumbered mercies from his hand ; but there are special claims upon our gratitude when delivered out of great distress, or in- dulged with peculiar expressions of the divine favour. Particularly when the cause of God is revived and prospered amongst us, and the Lord is entering his sanctuary with the ark of his strength. Psal. cxxxii. 8, 9. 2. From the example of all the tribes we learn, that each individual should be concerned to Jill up his place in the house of God, and that we should on no account forget "' the assembling of ourselves together, as the manner of some is." It is too common for persons to absent themselves from public worship on trivial occasions ; sometimes per- sonal inconvenience, at other times private disagreements or misun- derstandings furnish an excuse; but ".these things ought not so to be." The absence of individuals from the house of God, not only affords an injurious example, but tends greatly to discourage those who labour in the word and doctrine. On the contrary, how sweet is the example in the text: "There is little Benjamin with their ruler, the princes of Judah and their council, the princes of Zebulun, and the princes of Naphtali." LOVE TO CHRIST INFERRED FROM NEGATIVE PRINCIPLES. 307 3. We must be content to sustain some inconvenience, if we wish to enjoy the privileges of the gospel. Some are like Benjamin and Judah, who live near the doors of the sanctuary, and know nothing of the inconvenience of travelling to a distance; but in whatever situation Providence has placed us, it will delight us to go up with the multitude to keep holy day, if we truly love the name of the Lord. Psal. xlii. 4. Zebulun and Naphtali discovered greater zeal than the rest of the tribes, and brought with them a larger com- pany to Jerusalem; and thus it is often seen, that persons living at a dis- tance from the place of worship, enjoy the privileges of the Sabbath more than those who are better situated, and are even earlier and more regular in their attendance. 4. We see that much of the beauty of public worship consists in the harmon}^ and variety of the worshippers. What an interesting spectacle must have presented itself in the many thousands, and even hundreds of thousands, who were gathered together at Jerusalem, all praising and blessing God, as the ark ascended into its rest ; persons from all quarters of the land, of every rank and condition in life, princes and rulers, with their subjects. 5. Praising and blessing God will be the employment of heaven. The more we engage in it now, the more we shall resemble the blessed above ; the more also shall we be meetened for their society, and to join in the "song of Moses and the Lamb." There will also be "a multitude which no man can number, out of every kindred and tongue, and people and nation." LOVE TO CHRIST LNFERRED FROM NEGATIVE PRIN. CIPLES. . He that is not against us is on our part. — Mark ix. 40. It has justly been observed, that religion does not consist in mere negatives; and our Lord once said, " He that is not with me is against me." All this is true, yet it seems from the text that if true religion does not consist in mere negatives, it may nevertheless be inferred from what is negative ; or that where there is no enmity, there is real friend- ship for Christ. The text supposes indeed that there can be no neu- trality, but that all men are either the enemies or the friends of Christ. I. Inquire what is included in the absence of enmity towards Christ, or what it is, '' not to be against him." The Scriptures teach us that "the carnal mind is enmity against God," though few men think themselves to be in such a state. This disposition does not show itself so immediately in an aversion from the natural perfections of God, much less when considered as a bene- factor, as in a direct opposition to his moral character and government The original apostacy arose from this aversion, which is still apparent in all the sons of men. 308 LOVE TO CHRIST INFERRED FROM NEGATIVE PRINCIPLES. The same may be said of enmity to Christ; it does not operate against him as a Saviour, or as the benefactor of mankind; but against the na- ture of his salvation, and the humbling principles of his gospel. Hence it is ihat unbelievers in general are not aware of the existence of this •enmity, and would he unwilling to be considered as directly hostile. Nevertheless it manifests itself in various ways — 1. By a dislike to draw near to God in the exercise of devotion. Some indeed deride the notion altogether, others think there is no need for it, and others who conform themselves to the decencies of public or family worship, engage in it only as a task, from which they would wish to be excused. If it be otherwise with us, and all this enmity has been subdued, we are not against Christ, but on his part. 2. Enmity appears in a dislike to thitik and speak about God and the Redeemer. Hence it is the habitual aim of carnal men to exclude Ood from their thoughts, by imputing every thing to second causes, and disregarding the operations of his hand. In adversity or pros- perity, his word has no abiding place in them. There is an equal dislike to salvation from sin, and salvation by grace, and to that self-