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 '<his little 
 children," for whose welfare he is most anxiously concerned. From 
 the commencement of their profession he had watched over them 
 with great jealousy, had often prayed and wept on their behalf, and 
 been extremely solicitous about the issue; so much so that he com- 
 pares his state of mind to the pains and sorrows of a woman in labour. 
 After having felt so much on their account, the apostle at length in- 
 timates that, owing to their degeneracy, he had his labour and travail 
 to undergo again, until Christ were really formed in them. 
 
 Two things require attention — the nature of true conversion, and 
 the danger of spiritual declension. 
 
 I. The nature of genuine religion : it is to have " Christ formed in 
 us." 
 
 This mode of expression seems to allude to the common resem- 
 blance of children to their parents, whose very image may be seen 
 in the features of the child; and it was Paul's concern that Christ 
 might be so formed in the Galatian converts, that his image might 
 evidently appear in them. 
 
 This account of true religion is very different from our being 
 merely called after his na7ne: yet this is all that is pretended by the 
 greater part of those who pass for Christians. Such perhaps were 
 many of those at Antioch, who first bore that honourable appellation. 
 Acts xi. 26. 
 
 This description of true religion is also very different from our 
 
THE ESSENCE OF TRUE RELIGION. 65 
 
 merely putting on a profession of Christianity: it is being really like 
 Christ, having the same mind that was in him. 
 
 In illustrating the nature of genuine religion, it might be expected 
 that we should enumerate the various graces as essential parts of it; 
 but they all bear a relation to Christ, and he is the pattern of them all. 
 
 Particularly — 
 
 1. Christ is the model of all the graces, and our souls are to be 
 formed into his likeness. There are other models of moral 
 excellence, but Christ is the substance, the perfection of them all. 
 
 God's law written in the heart is one of these; but Christ 
 is a living transcript of that law: in him it was entirely and perfectly 
 fulfilled. The moral perfections of the divine nature are 
 
 another model to which we are to be conformed in our measure and 
 degree. Man was originally created after the image of God in right- 
 eousness and true holiness. But Christ is the image of the invisible 
 God, the effulgence of his glory, and the express resemblance of his 
 person. The gospel also is a model, after which believers 
 
 are to be formed: but Christ is the sum and substance of the gospel. 
 Much is said of the truth dwelling in us, and our being 
 begotten by the word of truth: but Christ is truth itself, the very 
 essence of all that is revealed. The substance of all true 
 
 religion is love to God and man; this is universal holiness. But the 
 apostle, when exhorting to this, calls it a ''putting on of Christ;'^ so 
 that a resemblance to him is the sum of all holiness. To 
 
 have " Christ formed in us,^' is that which includes all the rest, and 
 gives a perfect identity to true religion. 
 
 2. Christ is the life of all the graces, as well as the model of them. 
 
 They are what they are in virtue of our union and com- 
 munion with him: they have no subsistence separate from him. As 
 inherent in us they would fail and die: it is the vine living in the 
 branches that makes them fruitful: apart of him they are nothing. 
 Hence those expressive forms of speech used by the apos- 
 tle, when speaking of himself and of his own attainments: "I live, 
 yet not I, but Christ liveth in me : I can do all things through Christ 
 strengthening me: be strong in tlie Lord, and in the power of his 
 might: by the grace of God I am what I am.^' To have 
 
 Christ in us, is to have life in us. 1 John v. 12. It is his dwelling 
 in us that keeps all the graces alive, and in full exercise. Ephes. iii, 
 17—19. 
 
 3. The relation they hear to him is that which constitutes their 
 value and importance: all is derived from hence. Spiritual 
 knowledge is of great importance, having the promise of eternal life; 
 but Christ is the object of it. John xvii. 2 ; Phil. iii. 8. 
 
 Great things are ascribed to faith ; it is that which justifies and saves; 
 but it is wholl}^ on account of the relation that faith bears to Christ. 
 Love or charity is said to be the greatest of all the graces; 
 but "if any man love not our Lord Jesus Christ,'^ it is all nothing. 
 1 Cor. xvi. 22. Hope is that also by which we are saved ; 
 
 VOL. n. — 9 
 
€6 CONFORMITY TO CHRIST, TRUE RELIGION. 
 
 but Christ is the foundation of all hope, and it is otherwise of no value. 
 Isai. xxviii. 16. If the person and the work of Christ are 
 
 left out of our religious system, or occupy only a subordinate place, 
 our religion is all a dream. 
 
 4. The motives to the exercise of the graces are chiefly derived 
 from Christ. The practice of universal holiness is generally 
 
 enforced by motives or reasons drawn from the doctrine of Christ's 
 mediation. Our being crucified to the world, and the world^to 
 
 us, is by the cross of Christ. Gal. vi. 14. Living to God, and heaven- 
 ly-mindedness, are enforced by motives drawn from his resurrection 
 and ascension to glory. Col. iii. 2. The commonest duties of the Chris- 
 tian life are likewise enforced in the same way; as humility, charity 
 and beneficence. Phil. ii. 7; 2 Cor. viii. 9. Hence it is that the sum 
 and substance of true religion consists in Christ's being "formed in 
 us,'.' or our bearing a strict resemblance to his moral attributes. Ephes. 
 iv. 13. 
 
 II. Consider the danger of spiritual declension, so as to need that 
 Christ should as it were be '' formed in us again." 
 
 The image of Christ may be so far effaced from the soul as to be 
 scarcely visible, and so as to require to be retraced by the hand of the 
 great artist, whose agency is sufficient to revive and to restore. The 
 Galatians had lost much of the divine impress by departing from the 
 doctrines of Christ, and giving heed to false teachers. We also are in 
 danger of such degeneracy by a departure from the truth, or from the 
 spirit of the gospel, as well as from other causes. 
 
 1. It is a matter of fact tliat some who once bid fair, and " did run 
 well," have gone off from the gospel. They have slighted 
 the manna, and accounted it light food; have lusted after some new 
 conceit and forsaken their own mercies. How many have 
 turned aside to error, and followed those who have perverted the right 
 ways of the Lord, The connexion between truth and holiness 
 is inviolable, and a departure from the former is inevitably attended 
 with a declension in spirituality and heavenly-mindedness. 
 
 2. Some who have not erred in theory, have gone into the world; 
 have lost all relish for serious and experimental piety, and have no 
 heart for spiritual conversation. The cares of life and the de- 
 ceitfulness of riches have choked the word, and it is become unfruit- 
 ful. Nothing of Christ is now to be seen in them but the name. A 
 worldly spirit has been like a worm at the root of the gourd, it has in- 
 sensibly eaten up all the vitals of godliness. 
 
 If ever we be recovered from these spiritual decays, it must be by 
 going over the ground again. Ministers must begin their work afresh, 
 must "travail in birth again," must dwell upon first principles, and 
 lay again the foundation of " repentance from dead works, and of faith 
 towards God." Heb. vi. 1. Backsliders must do the same; they must 
 go to the cross of Christ afresh, as Jonah looked again towards the 
 holy temple. 
 
( " ) 
 
 MYSTERIES OF PROVIDENCE AND GRACE. 
 
 O the depth of the riches both of the wisdom and knowledge of God! how unsearcha- 
 ble are his judgments, and his ways past finding out! — Romans xi. 33. 
 
 It is a profoundly important subject on which the apostle is here 
 discoursing, namely, God's casting away the Jews, and admitting the 
 gentiles into the Christian church. Paul, though inspired, cannot 
 fathom the depth of this design: he can only stand as it were upon the 
 shore, and admire the vast abyss: and if angels had been employed in 
 a similar meditation, they would have united with him in the same 
 language. 
 
 All therefore that we can possibly attempt on this subject, is only 
 to view it for the purpose of exciting our admiration also, without 
 pretending to explain what is incomprehensible. 
 
 I. Offer a few remarks on the terms of the text. 
 
 1. The things which principally attract attention are the wisdotn 
 and knowledge of God. The knowledge of God denotes his 
 perfect acquaintance with all things past, present, and to come. The 
 wisdom of God consists in the disposal and arrangement of all things 
 for the accomplishment of his designs. Knowledge in creatures 
 may exist with but little wisdom, and wisdom with but little infor- 
 mation. But with God every thing is naked and open, and his un- 
 derstanding is infinite: he is never at a loss to know what to do, and 
 how to dispose of every thing to the greatest good. 
 
 2. The wisdom and knowledge of God are especially displayed in 
 his judgments and mercies, with respect to the dispensation of the 
 gospel. God is infinitely wise in all his works, but in the great 
 work of redemption he hath abounded toward us in all wisdom and 
 prudence; and in the dispensation of the gospel there is a marvellous 
 display of these attributes, especially in the "goodness and severity 
 of God " towards Jews and gentiles. His awful judgments on the 
 unbelieving, and his tender mercy to them that receive the truth, are 
 adapted to fill us with holy reverence and fear. 
 
 3. The wisdom and knowledge of God are here expressed by seve- 
 ral terms, tending to convey a fulness of meaning, and to heighten 
 our admiration. The apostle calls it "the depth of the riches," 
 both of the wisdom and knowledge of God, and declares it to be " un- 
 searchable and past finding out." We cannot trace the conduct of 
 God; his "path is in the great waters, and his footsteps are not known." 
 We are unable to form any thing like a judgment of the reason of his 
 dispensations, except as they are gradually unfolded to us by subse- 
 quent events. 
 
 II. Notice the examples of wisdom and knowledge here referred to, 
 as illustrative of the text. 
 
 In general it respects the dealings of God with Jews and gentiles; 
 
6S MYSTERIES OF PROVIDENCE AND GRACE. 
 
 and there are three things in particular which may be selected from 
 the context, as highly interesting and important. 
 
 1. God's causing the unbelief of the one to be the occasion of good 
 to the other. This is an instance of the unsearchable riches of his 
 vvisdoin and knowledge. First the gentiles " believed not God" 
 for some thousands of years, ver. 30; and God's passing them over 
 was the occasion of good to Israel, for that was the time of Israel's 
 ** fulness.'' At length Israel sinks into unbelief, and that be- 
 comes the occasion of salvation to the gentiles. This is expressed by 
 the casting of them off, as the reconciling of the world; and the fall 
 of them, as the enriching of the gentiles, ver. 12, 15. This affecting 
 truth was illustrated b}^ our Lord in the parable of the supper, where 
 the rejection of the gospel by the Jews became the occasion of its 
 being sent to the gentiles. Matt. xxii. 
 
 2. The wisdom of God is seen in his so ordering and overruling the 
 condition of both as to provoke each other to emulation. 
 
 The gentiles were first excited by the believing Jews, who carried the 
 gospel into the heathen world; and now the Jews are to be excited 
 by the gentiles, who are seeking to disseminate the gospel in all na- 
 tions, and are anxiously concerned for the restoration and salvation of 
 Israel. In such a view of the mysteries of providence and of grace, 
 who can help exclaiming, "Oh the depth of the riches both of the 
 wisdom and knowledge of God." 
 
 3. The mystery also appears in God's timing both his judgments 
 and his mercies, so as to cause both Jews and gentiles to feel their 
 dependence upon him, and their obligation to one another. 
 
 If the gentiles had not been left in unbelief, and without the gospel, 
 it would not have been known bi)t that the world by wisdom might 
 have come to the knowledge of God; but time was given to demon- 
 strate the fallacy of such a hope, when God suffered all nations to 
 walk in their own way. Acts xviii. 26, 27; 1 Cor. i. 21. Neither 
 would they have felt indebted to the Jews for the knowledge of sal- 
 vation, " though their debtors they were." So, on the contrary, 
 if the Jews had not been left in unbelief as afterwards they were, their 
 salvation would not have appeared so eminently of grace. They 
 would have thought it almost impossible but that they should believe^ 
 with such a flood of evidence before them: but *' God hath concluded 
 them all in unbelief, that he might have mercy upon all." The sal- 
 vation of both Jews and gentiles is now most manifestly a matter of 
 mere grace. Neither would the Jews have felt indebted to the gen- 
 tiles as now they will do, if we become the means of their salvation, 
 and they should obtain mercy through our having found mercy, ver. 
 31. Now what an amazing compass of design there was in 
 all this: how it tends to humble both Jews and gentiles in the sight of 
 God, and to endear them to one another as the means of each other's 
 salvation! 
 
 III. Apply the subject to ourselves, and see what we can learn 
 from it. 
 
IMPROVEMENT OF TIME. (i9 
 
 1. Let us inquire whether there be not simiiar goodness and se- 
 verily manifested in the dispensation of providence, and for similar 
 purposes. Great "goodness'^ has been shown to Britain in 
 sending us the gospel at a very early period, and continuing it amongst 
 us to this day; but great " severity ^' to other nations, in concluding 
 them in a state of unbelief, ver. 32. On the other hand, while 
 the gospel is sent to this country, there are great multitudes amongst 
 us who still remain in unbelief, and to whom the arm of the Lord is not 
 revealed: yet in the meantime many of the poor heathen receive the 
 gospel, and are entering into the kingdom of heaven before us. 
 
 The injured Africans have often been looked down upon with con- 
 tempt, as an inferior race of men; yet many of them received the 
 truth, believe and are saved ; and those whom we have oppressed and 
 enslaved, are entering into the liberty of the children of God. 
 There is also great goodness towards some churches and congregations, 
 which have enjoyed much spiritual prosperity: yet multitudes of in- 
 dividuals among them still remain in ignorance and unbelief, and have 
 not seen when good cometh. Jer. xvii. 6. God also removes 
 
 the ark and the candlestick frcwn one place to another, now illumina- 
 ting the east and the west, and alternately leaving them in darkness : 
 and all this to humble us before him, and to fill us with admiration. 
 " How unsearchable are his judgments, and his ways past finding out!" 
 
 2. Learn to recognise the hand of God in all that befalls us, both 
 of good and evil. The less we think of second causes the better, 
 and the more we shall see of God. Gen. 1. 20. 
 
 3. This subject may teach us to be reconciled to the dispensations 
 of providence, however dark or mysterious. Many events befall us 
 which we cannot comprehend, but we may rest assured that whatever 
 God permits is for some wise end. It will be so to others, and also 
 to us, if we love God, and are *Hhe called according to his purpose." 
 
 He will not cast away his people whom he foreknew. Rom. 
 viii. 2S', xi. 2. 
 
 IMPROVEMENT OF TIME. 
 
 Redeeming the time, because the days are evil. — Ephesians v. 16. 
 
 Amongst all the talents that God has committed to our trust, time 
 is one of the most important. Our years are passing away like a tale 
 that is told, but they will come to some account at last; and if every 
 day and hour bears a relation to eternity, we cannot be too watchful 
 over the lapse of time, and the manner in which it is employed. 
 
 The text exhorts us to " redeem " it, to recover or retrieve what 
 is lost. There is a sense indeed in which this would be impossible, 
 seeing that time cannot be recalled : but it may be redeemed by making 
 the best use of what remains, and this is what the text intends. 
 
 1. Consider what is implied in the exhortation, namely, that much 
 of our time has been lost, or spent in vain. 
 
 
70 ' IMPROVEMENT OF TIME. 
 
 A great deal of it has run to waste, and come to nothing. This is 
 true of all, even of the most diligent and watchful. For example — 
 
 1. All the time that has been spent in the service of sin and Satan 
 is lost, and worse than lost. In this respect we lived in vain, 
 and might as well not have lived at all. We had the same opportuni- 
 ties of spiritual improvement then as now, the same means and the 
 same motives; but all to no purpose. The door of faith stood open, 
 but we cared not to enter in; all our mercies and advantages were 
 like a price in the hands of a fool to get wisdom, but who had no 
 heart for it. Some lived in open profaneness, others to a selfish 
 end, and all to no valuable purpose; nothing was done for God, or the 
 best interests of man. Some have lived many years, perhaps the 
 greater part of life, "without God in the world;" and all the first- 
 fruits were thrown away and lost. Every sinner, while such, 
 is a blank in the creation, the end of his existence is not answered: 
 and in this view, what a source of bitter reflection is furnished by the 
 remembrance of the days of our vanity! 
 
 2. All the time, even since our conversion, in which we have not 
 lived to God, is as good as lost. * Alas, how much time has 
 been squandered away in sinful indulgences and carnal ease, in 
 sloth and negligence. Oh how much more might we have known 
 of the mind of God, and done for his glory, than we have done. 
 Some have wasted their time in frivolous amusements, which will not 
 bear reflection; others in fruitless cares, pouring overpast troubles 
 which admit of no remedy, and dreading future ills which may never 
 come to pass. Some have consumed the greater part of their 
 time in the eager pursuits of business, and hoarding up wealth, not 
 knowing who shall gather it. In short, all that time which has 
 been spent in seeking our own interest, rather than the interest and 
 the glory of Christ, is wasted and lost. We are his servants, and not 
 our own; our time and our all is his; and if not devoted to his service, 
 will turn to a dreadful account. 
 
 II. Inquire in what way we are exhorted to redeem time, or recover 
 what is past. 
 
 In general, it is to make the best use of what remains. Here a 
 few directions will be needful — 
 
 1. Let us see that matters be right, between God and our own 
 souls. This is like seeing that our way is right before we set 
 out, or the farther we advance the more time will be lost. Is it 
 doubtful whether our hearts be right in the sight of God? Go then 
 as a sinner to the Saviour without delay: and if you have not yet been 
 to him, it is time you should. If any be halting betwixt two 
 opinions, betwixt God and the world, it is time you came to some de- 
 cision, as to whom you will serve. If you be in doubt about 
 yourselves, and about your state, it is necessary in the first place to 
 have that point settled. 
 
 2. In all we do in religion let us see to it that our motives be pure. 
 
IMPROVEMENT OF TIME. 71 
 
 Without this it will be all lost time: we may be very dih'gent 
 and laborious in religious matters, and yet do nothing for God, nor 
 for our own spiritual advantage. If we preserve a right end in all 
 
 we do, that will turn every thing into a right use: we shall then serve 
 the Lord in our relaxations, as well as in our religious duties. 
 Do nothing but what is capable of such an end, and will admit of 
 prayer for a blessing. This is a good criterion by which to judge 
 of the lawfulness or expediency of any undertaking, which may in 
 itself be doubtful. 
 
 3. Let us be concerned not only to be right, but to be kept right, 
 by keeping near to God. Whatever is made to give way, let it not 
 be those seasons of intercourse and communion with God which are 
 essential to our spiritual prosperity, but let that be the thing that must 
 be, whatever becomes of the rest. This will make every other 
 duty pleasant, and be like oil to the wheel: without it, all will go on 
 heavily. If we keep up the less spiritual exercises to the neglect of 
 this, our time and labour will be lost. 
 
 4. Let us be careful to do every thing in its proper lime and season. 
 
 Order and arrangement is of great importance in every un- 
 dertaking, and it is not less so in religion. Suffer not one duty to 
 drive out another, or to supersede its necessity. It is not by excess 
 of labour that we have most success, but by doing every thing in its 
 season. Hence it is that men of real business are never in a hurry, 
 every thing has its proper time and place. 
 
 5. Whatever we do for God, let us do it with all our might. 
 
 There is no other way of serving him acceptably: if our hearts 
 and souls are not engaged, all we do will come to nothing. 
 
 III. The motive by which the exhortation is enforced: Redeeming 
 the time, " because the days are evil.*' 
 
 1. There is a great deal of moral evil in the world, and therefore 
 no time to be lost in opposing it. There is much to be done 
 for God, and but little time to do it in. There is much evil in the 
 church, much in our families, much in our own hearts; and as the time 
 is short, great and incessant exertions are required. 
 
 2. There is also much natural evil in the world, which calls for 
 increased diligence and patience. We are subject to many afflic- 
 tions and trials, tending to unfit us for active services, and lessening 
 our opportunities of doing good. We are liable to sickness and dis- 
 ease, and should therefore make the most of health while we enjoy it. 
 
 If no particular affliction overtake us, yet old age will come 
 with all its train of evils, and therefore make the most of youth while 
 you possess it. Eccles. xii. 1. We are liable to great reverses 
 
 in our worldly circumstances, therefore let us lay ourselves out for 
 God while we have it in our power. Eccles. xi. 1, 2. We are 
 
 liable to opposition and persecution, from wicked and unreasonable 
 men, as were the apostles; let us therefore make the most of liberty 
 while we have it, and employ all our present means of doing good. 
 
72 THE TRIUMPHS OF THE CHURCH. 
 
 The present life is the seed-time of eternity: " now is the ac- 
 cepted time, and this is the day of salvation." 
 
 THE TRIUMPHS OF THE CHURCH. 
 
 The Lord gave the word; great was the company of Ihose that published it. Kings 
 of armies did flee apace; and she that tarried at home divided the spoil. — Psalm 
 Ixviii. 11, 12. 
 
 The goodness of the Lord is celebrated, for supplying his people 
 in the wilderness with a plentiful rain, and loading them with bene- 
 fits; and then for defending them from danger, and subduing all their 
 enemies. In ver. 7, 8, God is represented under a military charac- 
 ter, as going forth before his people. The text seems to be a con- 
 tinuation of that figure, and to contain the orders of a commander in 
 chief. The period referred to may be when Israel first entered into 
 Canaan to subdue the land, and during the wars in the times of their 
 Judges. 
 
 (1.) "The word " here may denote the word of command which 
 God gave for the destruction of the Canaanites. If so, it ensured 
 their success, and no people could withstand them. Num. xxi. 34; 
 Psalm cviii. 7 — 9. But if at any time they went forth without the 
 word, they were sure to be discomfited. Num. xiv. 40 — 45. 
 
 (2.) It may mean the shout given before a battle, to inspire them 
 with courage, and to striiie terror and dismay into the hearts of their 
 enemies. This was usual in former as well as in later times, as may 
 be seen in the case of Gideon, in the destruction of the Midianites. 
 Judges vii. 18. 
 
 (3.) By "the word '* here may be meant the tidings of victory, 
 which every one would be ready to "publish,'^ and which were cele- 
 brated in their heroic songs.' When " the Lord gave the word '^ for 
 the destruction of Pharaoh and his host, the children of Israel sung the 
 triumph by the Red Sea. Exod. xv. The song of Barak and of Debo- 
 rah was another of this description. Judges v. ; also of the people of 
 Israel, when David had destroyed Goliath of Gath. I Sam. xviii. 6, 7. 
 
 (4.) By the Lord's " giving the word" is meant his giving the 
 victory, and this would fill the mouth of every one with good tidings. 
 This was eminently the case in the times of Joshua, when he made 
 such a slaughter amongst the Canaanitish kings in the valley of Aija- 
 lon. Josh. x. 11, 12. 
 
 (5.) To show the ease with which many of their victories were 
 achieved, and the total defeat of their enemies, "she that tarried at 
 home" is represented as "dividing the spoil." This was remark- 
 ably verified in the destruction of the Midianites in the plains of 
 Moab, as well as in other instances. Num. xxxi. 27. 
 
THE TRIUMPHS OF THE CHURCH* 73 
 
 The text thus briefly explained, will be seen evidently to refer to 
 the great victories obtained by Israel over their enemies. But in 
 most parts of the history of Israel there is an intended allusion to 
 gospel times, and to the kingdom of our Lord. This psalm is parti- 
 cularly applied in the New Testament to Christ's victory over our 
 spiritual enemies, and lo his subsequent ascension to glory. Ephes, iv. 
 8. We are therefore from hence led to the following 
 
 Observation: That the glorious news of salvation by Christ fur- 
 nishes a more important subject for publication, than the greatest 
 victories achieved by the Jewish church and state. 
 
 1. Because owr enemies are far more formidable than theirs. 
 Theirs was a contest with men; they wrestled with flesh and blood. 
 Their warfare was temporal, and their weapons were altogether car- 
 nal. But we " wrestle with principalities and powers, with spiritual 
 wickednesses in high places." Their enemies were strong and 
 mighty, many of them of the sons of Aliak: but ours are more 
 numerous and mighty than they. Satan and all his hosts, the world 
 with all its allurements, flesh and sense with all their fascinations. 
 
 " Who then is he that overcometh the world, but he that believeth that 
 Jesus is the Son of God ?" To obtain the victory over sin is a greater 
 achievement than the conquest of a nation ; and in this we are " more 
 than conquerors through him that loved us." 
 
 2. Our deliverance is obtained at a far greater expense. The 
 conquest of Canaan cost a multitude of lives, and a great price was 
 given for Israel's redemption out of Egypt. " I gave Sheba for thee, 
 and Seba for thy life." But oh the price that was paid for our 
 redemption from the curse of the law, and from the dominion of 
 sin ! The victory was obtained, but it cost the Saviour's blood. The 
 strong-holds of Satan are destroyed, and the captive is delivered ; 
 but it required an almighty arm, and the interposition of the Son of 
 God himself. 1 John iii. 8. 
 
 3. The nature of our enemies is such that we have no reason to 
 regret their destruction. When great national victories are ob- 
 tained there is much rejoicing, and the tidings are spread far and wide ; 
 yet but few consider what a multitude of lives have been sacrificed 
 for that purpose. And even with respect to the wars of Israel with 
 the Canaanites, there was much to abate the joy of victory. So many 
 of their enemies cut ofi' in their sins and in their blood, must have 
 furnished very painful reflections to the pious among them. 
 
 But the victory obtained for us by the death of Christ, leaves no such 
 regret behind it. That Satan's empire is destroyed, that his pains are 
 frustrated, and our sins doomed to irretrievable destruction, is matter 
 of unmixed and everlasting joy and triumph. 
 
 4. The spoil is greater and more glorious, than was divided among 
 the armies of Israel. In many of the victories which they 
 obtained, the conquerors returned home laden with spoil, and this 
 would be a part of the good tidings they had to publish. But what 
 
 VOL. II. — 10 
 
74 GUILT AND DANGER OP NEGLECTING THE GOSPEL. 
 
 are all the riches and honours obtained by the conquerors of this 
 world compared with the blessings of the gospel, which are the spoils 
 of Christ's triumph on the cross ? We also enjoy the fruits of 
 
 all those dreadful conflicts which apostles and martyrs sustained, with- 
 out being exposed to similar trials: and thus it is that "those who 
 tarry at home divide the spoil." 
 
 5. The tidings of the gospel are therefore more worthy of being 
 published than those of the conquest of Canaan; and if these filled 
 the Jewish nation with joy and triumph, how much more the news 
 of salvation by the cross of Christ? When "the Lord gave 
 
 the word, great was the company of those that published it." It 
 filled the mouths of the apostles with good tidings, and they were 
 eager to publish it among all nations, not counting their lives dear 
 unto them, that they might testify the gospel of the grace of God. 
 Common Christians also made it their business to proclaim 
 the gospel to their friends and neighbours, and to all around them. 
 Mark v. 19; John i. 17. In a little time all Judea was filled with 
 their doctrine, and their sound went into all the earth, and their words 
 unto the ends of the world. Rom. x. 18. In the latter day 
 
 also, when the Lord shall give the word for the utter desolation of 
 anti-christ, and the subduing of the nations to himself, great shall be 
 the company of them that publish it. Already hath the Church put 
 on the armour of truth and righteousness, and is waiting the high 
 command. Already are the missionaries prepared for conflict at their 
 several stations, and the heralds to proclaim the^victory. As soon 
 therefore as the Captain of salvation shall appear, and begin to smite 
 the nations with the sword that goeth out of his mouth, the armies of 
 heaven shall follow, and the kingdoms of this world become the 
 kingdoms of our Lord and of his Christ. 
 
 GUILT AND DANGER OF NEGLECTING THE GOSPEL. 
 
 But they made light of it. — Matthew xxii. 5. 
 
 It is a very interesting idea that is here given us of the grace of 
 God, in Christ Jesus our Lord. A king is represented as making a 
 marriage for his son, and setting forth an entertainment for the guests. 
 It is a feast of the richest and best provisions, and consists of the 
 greatest abundance. The invitation to partake is perfectly free, 
 without money and without price, and even a garment is provided 
 for the guests. All are invited without exception or distinction, for 
 the feast is made unto all people. Isai. xxv. 6. Such in reality 
 
 is the gospel: yet of some it is said, " they made light of it." 
 
 To " make light " is to treat a matter as of small account, to neglect 
 or to despise it. Thus has the great salvation been treated in all ages. 
 Heb. ii. 3. Such was the conduct of the unbelieving Jews, and such 
 is still the spirit of great multitudes to this day. There are many 
 
GUILT AND DANGER OF NEGLECTING THE GOSPEL. 75 
 
 ways in which human depravity is found to operate; and this, though 
 commonly overlooked, is a great ofience to God, and as dangerous as 
 any that can be named. 
 
 I. Observe the fact, that the gospel is, in general, but lightly re- 
 garded. 
 
 We have only to look around us, to be convinced of this awful and 
 aflfecting truth. 
 
 1. Is it not lightly regarded by the great and the gay world? 
 Do not the higher orders in general affect to consider serious religion 
 as only fit for vulgar minds? How many of these, like Gallio, care 
 for none of these things. Or if they deign to think about religion, it 
 is only to treat it as a matter of levity, and load it with obloquy and 
 reproach. 
 
 2. Is this not also the case with common people, as well as with 
 the higher ranks of society ? There is a prevalent anxiety 
 about "what we shall eat, and what we shall drink, and wherewithal 
 we shall be clothed:" but where are the people who inquire what they 
 must do to be saved ? Where are those who " seek first the kingdom 
 of God, and his righteousness;" or who consider the salvation of the 
 soul as the one thing needful? 
 
 3. What multitudes who attend the gospel, think little or nothing 
 about what they hear, as at all concerning themselves? It 
 is all lost upon them : they come and go without any improvement, 
 or any desire after it. How lightly are the doctrines of 
 the gospel esteemed by multitudes who call themselves Christians ! 
 Though they are the great things of God's law, they are counted as 
 strange things. Its precepts and its threatenings are regarded 
 with similar indifference, as if possessing no authority, and might be 
 violated with impunity. Many there are who make so light 
 of the salvation of Christ, as never to put up one prayer for an inte- 
 rest in its blessings; and who, while they have no hope beyond the 
 grave, no good hope, can nevertheless live at ease, and be contented 
 as they are. They make so light of eternal life, that they 
 never can find time to seek after it in real earnest, or make the sal- 
 vation of their souls the chief concern. 
 
 II. Consider the sinfulness of this conduct, in treating the gospel 
 with indifference and neglect. 
 
 We may be allowed to regard some things with indifference, and 
 to make light of them, and it may even be proper for us so to do: 
 but that is not the case here. 
 
 1. Things of small account require to be treated accordingly. 
 If the blessings of the gospel were in themselves of little 
 value, such as were obtained at a trifling expense, and such as the 
 giver himself reckoned but of small importance; we might then be 
 allowed to treat them lightly. Such indeed is the case with 
 
 worldly riches and honours, and even with thrones and empires. 
 
76 GUILT AND DANGER OF NEGLECTING THE GOSPEL. 
 
 God bestows them often upon the basest of men, and commonly upon 
 his enemies. But the substance of the gospel is Chri>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- 
 <iising universal dominion over tlie whole creation, and represent this 
 as matter of exceeding great joy to the righteous. In the text we 
 are directed to contemplate the goodness and compassion of God to 
 the poor and needy: for *' though the Lord be high, yet hath he re- 
 spect unto the lowly.'' How sweet is the contrast in ver. 4, 5; and 
 how wonderful the divine compassion ! 
 
 T|iere are two senses in which the text is eminently true of God: — 
 in a way of providence, and also in a way of grace. 
 
 I. View the compassion of God in a way of providence. "A 
 father of the fatherless, and a judge of the widows, is God in his holy 
 habitation." 
 
 This is meant of those who are really fatherless, and may also be 
 understood of such as are left destitute and forsaken, even though their 
 fathers are living, as in Psal. xxvii. 10. It is here implied that 
 
 the widow and the fatherless are generally unprotected, and liable to 
 be oppressed. Such is the state of human nature, that those who are 
 weak and defenceless are in danger of falling a prey to the rich and 
 powerful, from whom they ought rather to expect protection: and 
 even where there is no design to oppress, they are often unknown, 
 overlooked, and forgotten, and treated w^ith wrongs and insults. 
 Now God, even "he who rideth upon the heaven of heavens," will 
 have a special regard to such, and be their father and their judge. 
 
 1. This is evident from a law expressly made in their favour, 
 under the former dispensation, and sanctioned by an awful threatening, 
 in case of their being oppressed. Exod. xxii. 22 — 25. And though 
 this law was given to the children of Israel, the moral part of it is 
 equally binding upon us, for nothing can be a greater violation of 
 moral principle than a disregard of justice and benevolence. 
 
 2. The compassion of God to the widow and the fatherless appears 
 in his making a kind and merciful spirit towards them an essential 
 part of Christianity itself. James i. 21. This is so necessary to the 
 existence of true religion under every dispensation, that neither our 
 devotion, nor our love to God, will be accounted as any thing, where 
 this disposition is wanting. Benevolence towards men is not indeed 
 the whole of religion, but it is so essential an ingredient in the cha- 
 racter of a Christian, that none of the other virtues can exist without 
 it: and an apostle infers that where love is, none of the rest are want- 
 ing. Rom. xiii. 10. 
 
 3. In his pleading the cause of the oppressed, and avenging the 
 
COMPASSION OF GOD TO THE NEEDY AND THE DESTITUTE. 8^ 
 
 wrongs that are done them. Psal. ciii. 6. He has done this in 
 numberless instances, and will continue to be their father and their 
 judge. Prov. xxii. 22, 23. 
 
 4. In raising them up friends that shall feel for them and comfort 
 them. . God usually works by second causes, and provides means and 
 instruments for this purpose ; and thus he shows favour and compassion 
 to the poor and needy. Instances of this kind are innumerable, and 
 it becomes us to see the hand of God in all. 2 Cor. vii. 6. 
 
 5. By actually providing for the widow and the fatherless by his 
 overruling providence. How evidently was this the case with respect 
 to Hagar, and her son Ishmael, in the wilderness ! Gen. xxi. 14 — 20. 
 The widowofSarepta was preserved in a timeof famine, by the Lord's 
 sending to her Elijah the prophet, to multiply the cruse of oil that it 
 might not fail. 1 Kings xvii. In a similar manner the Shunamite and 
 her son found mercy, in a time of great affliction. 2 Kings iv. 1 — 7. 
 In short, he pities and blesses all who put their trust in him, for he is 
 "the Saviour of all men, but especially of those that believe.'' 
 
 Another instance of his compassion towards the same characters, is, 
 that "he setteth the solitary in families." The lonely and the des- 
 titute are often thus provided for; and if we are blessed with agreeable 
 connexions and friends, '*it is the Lord's doing," and to him alone 
 the praise is due. 
 
 Again : " He bringeth out those which are bound with chains." The 
 Lord looseth the prisoner, and preserveth such as are appointed to die. 
 All that is good, beneficent and kind, is to be ascribed to him: the 
 compassion of creatures is nothing but a stream issuing from the foun- 
 tain of mercy. 
 
 " But the rebellious dwell in a dry land." Here the opposite cha- 
 racter is intended, such as oppress the poor and needy; and to them 
 is appointed a miserable portion even in this life. With all their un- 
 just gains they are not so well ofi'as the widow and the fatherless who 
 trust in God, even though they be poor and mean. The text 
 
 may also apply to "rebellious" children, in contradistinction to the 
 "fatherless:" these shall never prosper, but "dwell in a dry land." 
 The Lord generally shows his displeasure against impious and dis- 
 obedient children, and punishes them with a succession of evils in the 
 methods of his providence. Prov. xxx. 17. 
 
 II. Consider the compassion of God towards the needy and the 
 destitute, in the dispensations of his grace. 
 
 Viewed as sinners, we are all like fatherless children, or orphans in 
 the world. We are " aliens from the commonwealth of Israel, strangers 
 from the covenants of promise, without God, and without hope." We 
 are like the outcast whom no one pitied, Ezek. xvi. 5: we have ruined 
 ourselves, and there is none to save. But in the helpless state, 
 
 God acts the part of a father towards us. Hos. xiv. 3. He adopts us. 
 into his family, gives us " a goodly heritage," and makes us " sons 
 and daughters of the Lord Almighty." Jer. iii. 19; 2 Cor. vi. 17, 18. 
 
 VOL. II.— ^2 
 
90 Jonah's despondencf. 
 
 If we cannot with confidence call him our Father, we may 
 at least plead that we are fatherless without him. Lam. v. 1 — 3. 
 
 (1.) We may learn from hence what true religion is. It is to be 
 like God, to feel and act in some measure as he does; to be " merciful, 
 even as our Father who is in heaven is merciful." Mat. v. 45 — 48. 
 Let no man deceive himself with notions of piety, while a stranger 
 to genuine benevolence, for this is made essential to the character of 
 the elect of God. Col. iii. 12; 1 John iii. 17. 
 
 (2.) What encouragement is here to trust in God, under the most 
 painful bereavements! What a consolation to Ihe truly godly when 
 they come to die, and leave behind them their dearest friends and 
 fatherless children in an evil world! Jer. xlix. 11. God will be their 
 father, their protector, and their judge. Psal. x. 14, 17, 18. 
 
 JONAH'S DESPONDENCY. 
 
 Then I said, I am cast out of thy sight; yet I willlook again toward thy holy tem- 
 ple. — Jonah ii. 4. 
 
 The Scriptures furnish but little narrative of the prophets, but the 
 book of Jonah is chiefly in the form of a history. It narrates with 
 great distinctness the leading circumstances of a particular prophecy, 
 which was delivered against what was then considered the metro- 
 polis of the heathen world, the city of Nineveh, and the head of the 
 Assyrian empire. 
 
 This brief but interesting history shows us, that God was not 
 unmindful of the heathen at this early period. The people of Israel 
 were God's witnesses, and the fear of them was impressed upon the 
 surrounding nations, as appears by the effect produced upon the ma- 
 riners who accompanied Jonah to Tarshish, and also upon the Nine- 
 vites by the ministry of the prophet. The former " feared exceed- 
 ingly," when they found that he was the servant of Jehovah ; and 
 the latter repented in "sackcloth and ashes." 
 
 Jonah's being raised up for the express purpose of going with God's 
 message to the Ninevites, seems to have been a presage of gospel times, 
 when the word of truth should be sent to all nations by the ministry 
 of the apostles, who were especially commissioned to carry the tidings 
 of salvation to the gentiles. 
 
 The text in its connexion states the very crisis of Jonah's affliction, 
 when on the borders of despair, and the means by which that despair 
 was prevented, 
 
 (1.) We see the disobedient prophet fleeing from God, and going 
 in a way opposite to that which he was directed to pursue. God sent 
 him to Nineveh, but he went down to Tarshish. 
 
 (2.) A tempest is sent in pursuit of him. He who holds the winds 
 in his fists, and the waters in the hollow of his hand, gives commis- 
 sion for both to overtake and chastise the disobedient prophet. 
 
Jonah's despondency. 91 
 
 (3.) All the parties were alarmed, except himself, for he was asleep 
 at the bottom or in the hold of the ship. Jonah is reproved for 
 
 his stupidity by the heathen mariners, is afterwards taken by lot, con- 
 fessing his country, his religion, and his sin, and in the sequel, reads 
 his own condemnation. We see humanity struggling for his de- 
 
 liverance, but in vain. We witness the apparent conversion of the 
 heathen sailors, and hear them cry to Heaven for mercy ; while the 
 prophet of the Lord is prayerless and unaflfected. What a load of 
 guilt must at this moment press upon his conscience! In this state 
 
 he is at length cast into the sea: now he sinks, and is swallowed up 
 by an inhabitant of the deep. Afterwards, when recovered 
 
 from this state, he wrote the account, and tells us what passed in that 
 perilous situation. 
 
 The text describes him as sinking in despair ; but at the last mo- 
 ment a ray of hope darts into his soul, and he is saved from destruction. 
 
 I. Notice a few things in the case of Jonah relative to his despair. 
 
 His state of mind is depicted in very aflfecting language: " I said, I 
 am cast out of thy sight.'' 
 
 1. Observe the import of the expression. It is not to be 
 taken literally; for "whither can we flee from his presence?" Psal. 
 cxxxix. 7 — 12. The expression, no doubt, alludes to the practice of 
 princes and great men, who admit their friends and favourites into 
 their presence, and banish offenders from their sight. Thus a highly 
 favoured land is said to have the eyes of the Lord continually upon 
 it, Deut. xi. 12 ; and a people who had greatly offended are cast out 
 of his sight. 2 Kings xvii. 18; xxiv. 3. Jonah had been 
 highly favoured in several respects. He was an Israelite, a wor- 
 shipper of the true God: and now he is cast away, and must die 
 amongst heathen idolaters, and no eye to pity him. He was 
 a prophet, and sent as God's ambassador: but now he must be cast 
 off, and God will employ him no more. He was a religious 
 character, had enjoyed communion with God, and possessed the hope 
 of eternal life: but what could he think now, and whither must he 
 flee for refuge! 
 
 2. The awfulness of that eve^z^ which he anticipated — to be "cast 
 out of God's sight," and to see his face no more ! Without 
 this the world would be nothing: but he is also cast out of the world. 
 This is the very essence of all misery, of final destruction ; to be "ba- 
 nished from the presence of the Lord, and from the glory of his 
 power." Yet all this did the unhappy prophet now anticipate; and 
 no wonder therefore that he is overwhelmed. 
 
 3. Mark the correspondence between the punishment and the of- 
 fence. Jonah fled from the presence of the Lord, and now the 
 Lord departs from him. He disobeys the voice of the Lord, and now 
 his voice must not be heard. He is cast out, and no power can save 
 him. 
 
 4. The excess to which his fears had driven him : he is now on 
 
92 Jonah's despondency. 
 
 the very borders of despair. "I said, I am cast out of thy 
 
 sight." But it was not really so, though he said it, and thought it had 
 been so. It was the language of his fears; and happy for him that it 
 was beyond the truth. Others also have said the same concerning 
 themselves, and were mistaken. Psal. lxxvii.7 — 10. 
 
 5. The piety which is nevertheless discovered in the prophet's 
 complaint. It is not so much the punishment of sense as of 
 
 loss that is included in it, and this is what most deeply affected him. 
 Wicked men would have felt the former only, as Cain and Judas; 
 but to be deprived of God's presence and blessing, is what a good 
 man cannot bear. Psal. Ixiii. 3; Ixxiii. 25. 
 
 Proceed to notice the hope, though faint, which Jonah cherished 
 while in this desponding state. "Yet I will look again towards thy 
 holy temple." 
 
 (1.) It was not the temple as a material building to which he looked, 
 but as God's dwelling-place; particularly, as the residence of the ark 
 and the mercy-seat, from whence he communed with his people. As 
 the substance of these types and symbols, Christ is the true propi- 
 tiatory, to which sinners must look for acceptance with God. Rom. 
 iii. 2^\ 1 John ii. 1. 
 
 (2.) Looking to the temple had the promise of prayer being heard 
 and answered, and this it was that encouraged the prophet to direct 
 his eye towards that holy place. 1 Kings viii. 38, 39; Psal. v. 7. 
 
 (3.) This was not the first time that Jonah had prayed with his 
 face towards Jerusalem, and therefore he encourages himself to look 
 ^< again." He who has once tried this means of relief, cannot but try 
 it again ; prayer is the only balm to a wounded spirit. What a mercy 
 is it, not to be a stranger to this holy exercise, and to know where to 
 look and whither to go in a time of trouble. 
 
 II. Endeavour to derive some instruction from the subject. 
 
 1. We are warned not to draw any positive conclusion as to the 
 state of the departed. Had we been left to decide on Jonah's 
 case at the time he was cast into the sea, we should have entertained 
 but little hope of his salvation.* Considering him dying as it were in 
 a state of impenitence, and in the very act of disobedience to God, 
 we should have thought him an apostate, and gone to perdition. 
 What took place after he was cast away, and cast out of God's sight 
 as he thought, was all concealed from human eyes, and therefore left 
 no room for the exercise of human judgment. 
 
 2. Let us beware of disobeying the divine command, and oi^ fleeing 
 from the presence of the Lord. If we neglect his service, and 
 turn our back upon his work; if we rebel against his word, or neglect 
 to seek his glory; we may expect to be cast out of his sight. They 
 that observe lying vanities, forsake their own mercies. 
 
 3. If any have sinned, yet let them not despair. So long as 
 ive are out of hell, there is hope concerning us, hope in God through 
 
CHRIST THE LIFE AND PORTION OF HIS PEOPLE. 93 
 
 a Mediator. There is a mercy-seat to which we may repair, and we 
 are invited to come boldly to it that we " may obtain mercy, and find 
 grace to help in time of need." Heb. iv. 16. An Intercessor also is 
 provided, who is able to " save to the uttermost all that come unto God 
 by him." Heb. vii. 25. 
 
 4. If any have lost the light of GocPs countenance, and are " walk- 
 ing in darkness," let them seek it in the way they first obtained it, 
 and look "again " towards his holy temple. Let them come as poor 
 and wretched, and ready to perish. There is still a temple, an altar, 
 and a mercy-seat. 
 
 CHRIST THE LIFE AND PORTION OF HIS PEOPLE. 
 
 He that hath the Son, hath life; and he that hath not the Son of God, hath not life. — 
 
 1 John v. 12. 
 
 The apostle John delights to speak of Christ, and to dwell upon 
 the glory of his character as the Son of God. He often introduces 
 him under this appellation, and it is with a view to exalt him that he 
 thus speaks of him in the text. The import of this language is. If 
 you have but Christ, you have every thing; but without him, what- 
 ever else you may possess, you have nothing. All that is good and 
 desirable is denoted by the term "life," and not merely a perpetuity 
 of existence. 
 
 1. Inquire what it is to " have the Son of God." 
 
 In general it denotes a specific interest or propriety in him as our 
 portion, to possess or to enjoy him as our own. More particularly — 
 
 1. This language implies that Christ is the gift of God, that he 
 might be the portion of them that believe. He became man, 
 
 lived and died, rose and ascended, not for himself, but for others. 
 As the head does not exist for itself, but for the body, and the stock 
 for the branches; so Christ did nothing, suffered nothing for himself, 
 but for us. 
 
 2. It is implied that Christ is the great depository of divine riches, 
 for "it pleased the Father that in him should all fulness dwell." Col. i. 
 19 ; ii. 9. He is all that to us, and much more, which Joseph was 
 to the Egyptians : all our supplies must come from him, and " out of 
 his fulness we receive, and grace for grace." John i. 16.- 
 
 3. It is implied that we have actually received Christ by faith, 
 for what is here taught is true only of them that believe, and they 
 only have the promise of eternal life. The origin and first cause 
 
 of an interest in Christ, is God's electing grace and love ; but this is 
 only made manifest by effectual calling and the renewing of the Holy 
 Ghost. It is impossible that it should be otherwise, or that we should 
 "have the Son " till we have really received him, and that can only 
 be by faith* John iii. 36. We cannot have Christ, and at the 
 
 same time have what is the opposite to him. He who trusts in his 
 
94 CHRIST THE LIFE AND PORTION OF HIS PEOPLE, 
 
 own righteousness for acceptance with God, can have no interest in 
 the righteousness of Christ, for the former involves a rejection of the 
 latter, and so an exclusion from its benefits. Rom. x. 3, 4. He 
 
 whose heart is set upon the world for his portion, can have no part in 
 Christ, for it is impossible to serve two masters, or to have both Christ 
 and mammon. Faith in Christ includes a renunciation of all things 
 for his sake, and we shall not otherwise be accounted worthy of him. 
 Those who make him their portion must make him their all in all. 
 
 II. The connexion there is between this and eternal salvation. 
 "He that hath the Son, hath life." 
 
 The favour of God, and the enjoyment of all spiritual blessings, are 
 comprehended in the life that is here promised, as in John xvii. 3. 
 
 1. The order established in the Scriptures is, that having Christ 
 should precede our having life. Christ is God's unspeakable 
 gift, his first and primary gift, to an impoverished and ruined world: 
 and having given him, " how shall he not with him also freely give us 
 all things !" Rom. viii. 32. As this gift takes precedence of 
 all the rest, both in point of magnitude and in order of time, so our 
 reception of it must take the lead of all the rest. Hence it is that 
 " to as many as received him, to them gave he power to become the 
 «ons of God;" and this order cannot be reversed. John i. 12. 
 
 The branch must be united to the vine, before it can derive life and 
 nourishment from it; and union with Christ must in the order of 
 things precede every other blessing. Our justification and sanctifi- 
 cation are both from hence. Rom. viii. 1; 1 Cor. i, 21; Phil. iii. 8. 
 
 2. There is a fitness in all this, because Christ is the great me- 
 dium of life and salvation to a lost and ruined world. It is by 
 his sufferings and death that life is obtained, and through his media- 
 tion it is bestowed. Appearing as our substitute, *'the chastisement^ 
 of our peace was laid on him, and by his stripes we are healed." " He 
 who was rich, for our sakes became poor, that we through his poverty 
 might be rich." Now it is that God delights to bestow every 
 spiritual blessing on us, in reward of his obedience; and thus he gives 
 eternal life. Receiving Christ, we are treated as being his, as Pha- 
 raoh treated Joseph's brethren because they were his. God hath made 
 a covenant of life with us through him, and given us all things for his 
 sake. 1 Cor. iii. 21 — 23. 
 
 3. Christ is not only the medium of life, but life itself, even that 
 eternal life which was with the Father, and is manifested unto us. 
 1 John i. 2. Christ is our life, our heaven, and our all, Col. 
 iii. 1 — 3. What we have of life in this world is/rom him, and it will 
 be the same in the world to come. John xi. 25. 
 
 Improvement. 
 (1.) Consider the blessedness of having Christ for our portion. If 
 we have but little else, yet this will be enough, an ample portion. 
 Every thing is Christ's, for he is " heir of all things;" and if we have 
 
HOW TO LAY UP TREASURES FN HEAVEN. 95 
 
 him, all things become ours. Our great concern therefore should be 
 to receive Christ, and to be satisfied with nothing short of an interest 
 in him. 
 
 (2.) The awful state of being "without Christ, without hope, 
 without God in the world." Such is the condition of all unbelievers; 
 for "he that hath not the Son of God, hath not life.'' No matter 
 what else we have, if we have not him; whether it be wealth or ho- 
 nour, or even the greatest stock of good works. All will avail us no- 
 thing; there will be no real or substantial good in this world and none 
 in the world to come. 
 
 (3.) How delusive and how dangerous fs that system of religion,, 
 which has not Christ for its living and animating principle! How un-^ 
 like the gospel which John preached, and how alien from the life of 
 Christian piety! Let us beware of every principle that would lessen 
 the importance of Christ's mediation, or find a sub^itute for the doc- 
 trine of the cross, the only medium of life to a dying world. 
 
 HOW TO LAY UP TREASURES IN HEAVEN. 
 
 Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt;^ 
 and where thieves break through and steal: but lay up for yourselves treasures 
 in heaven, where neither moth nor rust doth corrupt, and where thieves do not 
 break through nor steal. — Matthew vi. 19, MS). 
 
 Our Lord intended in these words to check that inordinate attach^ 
 ment to the things of this life, and that eager pursuit of them, which 
 we too frequently witness. He did not mean that it would be abso- 
 lutely unlawful to lay up treasure on earth, either for ourselves or our 
 families: on the contrary, this is what the Scriptures both admit and 
 require in certain cases, and for certain purposes. They teach us that 
 though children are not to " lay up for their parents," yet that parents 
 are to "lay up for their children." 2 Cor. xii. 14: and more than this, 
 that we are to provide for our own house, and to give to him that need- 
 eth. 2 Tim. v. 8. But if nothing were provided we should have nothing 
 to give, either to our children, or to any one besides. 
 
 The text therefore is designed to show, that our hearts must not be 
 set on these things, but rather on things that are above, while the 
 world finds only a subordinate place in our esteem. Much less 
 
 are we to lay up treasure on earth, when we ought to lay it out for 
 God, and in acts of justice and of mercy towards men. 
 
 To "lay up treasure in heaven," does not mean any thing like 
 merit and desert, as if there could be any proportion between what 
 we do in this world, and what we shall enjoy in the next. But in 
 order to encourage us, God has promised a crown of life, and repre- 
 sented us as winning and obtaining it. He also condescends to speak 
 of it as a reward, and of what we do for him as " sowing to the Spirit, 
 that of the Spirit, we may reap life everlasting." 
 
 From the whole we are led to the following observation — 
 
^6 HOW TO LAY UP TREASURES IJ^ HEAVEN. 
 
 1. That to lay out ourselves for God, is to lay up for ourselves 
 treasures in heaven. 
 
 The heavenly state admits of different degrees of glory; and if in 
 proportion as we have laboured and suffered for God in this world, 
 we shall enjoy him in the next; then it will follow, that whatever we 
 now do for the divine glory is sowing seed for the final harvest, and 
 "laying up for ourselves treasure in heaven." 
 
 We may endeavour to illustrate this idea a little more particularly, 
 by considering wherein the heavenly glory will consist — 
 
 1. One part of it will consist in our being approved of God, and 
 receiving that divine commendation, "Well done, good and faithful 
 servant ;'^ or, as Paul expresses it, " in having praise of God." 1 Cor. 
 iv. 5. Enoch is said to have had that testimony on earth, Heb. 
 xi. 5; and all that have served the Lord in truth shall have it in 
 heaven, and this will be heaven itself Now it is easy to see 
 that in proportion as we have been faithful and diligent, we shall en- 
 joy the divine approbation; and so we may perceive in what manner 
 treasure is laid up in heaven. Our Lord has also encouraged this idea 
 by his intended commendation of all acts of kindness and good will 
 shown to his afflicted and suffering people. Matt. xxv. 34 — 36. 
 
 2. The heavenly glory will consist in loving God, the Father, Son, 
 and Holy Spirit, as well as in being loved and approved of him: and 
 then of course the more we have done for the glory of God, the more 
 the remembrance of it will rejoice our hearts, and increase our love 
 towards him. The same thing that made us rejoice in his ser- 
 vice here, will make us hereafter to rejoice that we have ever served 
 him. And as love here makes us to rejoice even in tribulation, if God 
 may but be glorified; so love will there make us to rejoice that ever 
 we were counted worthy to suffer for his sake. It is thus that our 
 present sufferings for him will work for us a " far more exceeding and 
 eternal weight of glory;" and by serving and suffering in his cause, 
 we may "lay up treasure in heaven." 2 Cor. iv. 17. 
 
 3. Another part of heaven will consist in giving glory to God and 
 the Lamb, as it is described in Rev. v. 12 — 14. But this must 
 be in proportion as we have glory to give. He that has laboured much 
 for God has obtained more crowns than others, and the more we have 
 obtained the more we shall have to cast at his feet. When we hear 
 such a one as Paul saying, " By the grace of God I am what I am," 
 there is a great deal more meaning in the words than there could be in 
 the lips of most other men. Those who shall have crowns from 
 the number of converts, who shall be their crown of rejoicing in the 
 day of the Lord Jesus, will have greater honour to ascribe to him, and 
 more numerous trophies to lay at his feet. In the same proportion 
 they will have a richer portion to enjoy. 1 Thess. ii. 19, 20. 
 
 4. Another part will consist in exploring the wonders of his love 
 to us: and what spiritual knowledge we have obtained here, will 
 fit us in part for this delightful employment. It is of the na- 
 ture of holy and heavenly wisdom to expand the soul,^and render it 
 
HOW TO LAY UP TREASURES IN HEAVEN. 97 
 
 susceptible of higher enjoyments; and the more we have been conver- 
 sant with the love of God in Christ Jesus our Lord, the richer will be 
 our satisfacJion when we shall be made to comprehend it in the light 
 of eternal glory. Ephos. iii. 18, 19. Let us therefore be encouraged 
 to search the Scriptures, and dig the mines of revelation, that we may 
 "lay up treasure in heaven." Prov. ii. 3 — 5. 
 
 5. The glory of heaven will consist in reviewing the works of God as 
 one glorious system, in tracing causes and efiects, and seeing the won- 
 derful events that have resulted from small beginnings. Amidst 
 an endless series, it will form no inconsiderable part of our felicity to 
 contemplate the blessed effects of our own labours, if we have done any 
 thiag for God, and to witness the astonishing and unexpected result. 
 Lsai. xlix. 21. It was a part of the joy set before Christ when he 
 had to endure the cross, that he should " .«»ee of the travail of his soul;" 
 and it will be so with his faithful servants. lsai. liii. 10,11; Heb. xii. 
 2. What a heaven it must be to such a one as Paul, to see all that Cod 
 has done by his means, by his preaching and by his writings. Every 
 one also who has laboured with fidelity in an humbler sphere, shall 
 partake of the same joy and blessedness. Matt. xxv. 21. 
 
 II. Notice the manner in which the exhortation in the text is 
 enforced. 
 
 The principal idea is, that things laid up on earth are not safe, ver. 
 19; but thin<>;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:" <<My soul shall have no pleasure in them, saith 
 the Lord." Ah, how awful is such a state ! they will meet 
 
 with double destruction, and "their last state is worse than the first." 
 
 3. All who truly believe in Christ, believe to the saving of the 
 soul, and thus receive the end of their faith. True believing 
 is one of those things which " accompany salvation." Though mere 
 light and knowledge, conviction and fear, may die away and cease, 
 yet God has established a connexion between faith and salvation. 
 John iii. 36. 
 
TRUE BELIEVERS DISTINGUISHED PROM APOSTATES. 19^ 
 
 4. Though such as do believe may suffer a partial declension, yet 
 they shall not draw hack unto perdition. There are sea- 
 
 sons in the Christian life when faith, hope, and love may be on the 
 decline; and owing to inward conflicts and oqtward difficulties, the 
 believer may sometimes be left to sink low and become feeble; but 
 the Lord has promised to be " as the dew unto Israel, and they shall 
 revive as the corn, grow as the vine, and cast forth their roots as Le- 
 banon." Hos. xiv. 5 — 7. 
 
 II. Endeavour to distinguish between those who draw back to 
 perdition, and those who believe the saving of the soul. 
 
 It is of the utmost importance for us to know our real state, and 
 the class to which we belong; and to this end it is necessary to have 
 some insight into human nature, and especially an intimate acquain- 
 tance with our own hearts. 
 
 The final issue of our Christian profession is a serious concern. 
 When a person sets out in the ways of God, we cannot tell what will 
 be the result; whether he will continue to the end, or draw back unto 
 perdition. On this account we must often feel, not only for one ano- 
 ther, but each one for himself 
 
 There are, however, some things by which saving faith may be 
 known; and in general, the final issue of our religious profession 
 will depend upoji, and be determined by, the principles in which 
 it originates; or whether we come in by the door of the sheepfold, 
 or climb uji some other way. 
 
 1. Then, those who walk in the ways of religion merely through 
 custom or from, the m^ere principles of education, will be likely in a 
 time of trial to draw back; while those who really believe, will keep on 
 in spite of all opposition. No doubt there are many who would 
 
 never have thought of being Christians, if they had not been brought up 
 under some sort of profession. But if this be the origin of our religion; 
 if we attend upon the gospel, and profess to receive its doctrines because 
 our fathers did so before us, it is nothing worth. Those who act on 
 this persuasion, having no principles of their own, will never stand in 
 the day of trial, much less will they be saved at last. They may go on 
 till overtaken by some temptation, or beset with some difficulty, and 
 then they will give up religion as a thing of which they are grown 
 tired. If danger comes, they will flee before it, and cannot endure 
 " cruel mockings," or persecutions for Christ's sake. Sucli will some- 
 times go on in religion till they conceive themselves slighted or offend- 
 ed, and then they turn their backs and mingle with the world. 
 
 Not so the true believer. Afflictions and persecutions for Christ's 
 sake give him no offence; whether honoured or despised, he will still 
 seek the honour that cometh from God only. Tribulations will endear 
 the Saviour to him so much the more, and so much the more will he 
 feel his need of him. Amidst all his sufferings he will be ready to say, 
 with Paul, " None of these things move me, neither count I my life 
 dear unto myself." If allured by worldly temptations, the believer 
 
aOO TRUE BELIEVERS DISTINGUISHED FROM APOSTATES. 
 
 will " overcome by the blood of the Lamb;'' or if he suffer a defeat, 
 he will return like Peter to the contest with greater ardour, and shall 
 overcome at last. 
 
 2. Those who enter on a profession of religion because it happens to 
 be the custom of the times, or of the place in which they live, will be 
 likely to relinquish their attachment, where opposite principles prevail. 
 
 Christianity was the prevailing religion in the apostles' time, 
 and was commonly professed in the land of Judea. In Jerusalem, espe- 
 cially, there was a great multitude of Christians, who for a time at least 
 were held in public estimation, " continuing daily in the temple, and 
 having favour with all the people." Hence Ananias and Sapphira were 
 willing to join the party, and even to sacrifice some of their property 
 for that purpose. So also when the gospel prevailed in the city of Sa- 
 maria, Simon Magus himself wished to be baptized. But a profession 
 of religion that is merely influenced by example, will not stand in a 
 time of danger and reproach; all such professors will "draw back to 
 perdition," for their " hearts are not right in the sight of God." 
 
 It is far otherwise with true believers. They are like Elijah, who 
 when all had bowed the knee to Baal, would stand alone for God. The 
 pious Jews in their captivity could not forget Jerusalem, though the 
 heathen around them had forgotten it, and long since rased it to its 
 foundation. Neither can the Christian forget his Saviour, who lives 
 continually in his heart by faith. The believing Hebrews had with- 
 stood a great fight of afflictions, and Paul hoped they would still endure. 
 
 3. Such as have never been convinced of the great evil of sin, and 
 of the utter insufficiency of all worldly good, will be in danger of 
 going back again to the world. Like Demas, if an opportunity 
 offers of getting wealth, they will give up the advantages of religion. 
 Or, like the Israelites, they will be longing after the flesh-pots of Egypt, 
 when they get into the wilderness. Lot's wife is also a sample of this 
 sort of professors, in looking back, and lingering after Sodom. 
 
 But it is not so with real Christians, who have seen the evil of sin, 
 and the vanity of all created good. Their attachment to the gospel 
 may subject them to worldly losses, to poverty and contempt; but they 
 cannot on that account forsake the Lord. Like Ruth they will feel 
 that they must go on, and cast in their lot with the people of God, let 
 that lot be what it may. Having known so much of the bitterness of 
 sin, they cannot now do without a Saviour, and a great one; and are 
 constrained to say with Peter, " To whom. Lord, should we go? thou 
 hast the words of eternal life." 
 
 4. Such as enter upon the ways of God from sudden and violent 
 alarms of conscience, and not from a proper conviction of the 
 judgment, or from real love, are in danger of apostacy. They 
 will go back again when the alarm is over, or sink into carnal security 
 when they have got the better of their fears. Many have been under 
 strong conviction, and while in that state have been diligent in seeking 
 the Lord, as a means of pacifying conscience; and when conscience is 
 made easy, they will either turn to open sins, or gradually decline in 
 their attachment to the gospel. 
 
PRIVILEGES OF A CHRISTIAN COUNTRY. 201 
 
 But it is not so with those who believe to the saving of the soul. 
 They feel an abiding sense of danger, and cannot relinquish their hold 
 of Christ; neither can they be persuaded to leave the ark till the waters 
 of the flood are abated, and they are safely landed in glory. 
 
 5. Those who make religion to consist in joy or grief at first con- 
 version, are in danger of being deceived, and so of drawing back to per- 
 dition. True religion is not a transient feeling, nor is repentance 
 the work of a day, but of a whole life. The work of faith, the labour 
 of love, and the patience of hope, will all become habitual, wherever 
 they have commenced under the influence of renewing grace. "The 
 life which I now live in the flesh, says the apostle, I live by the faith 
 of the Son of God, who loved me, and gave himself for me.'^ True 
 faith is a principle that will never cease to operate, till it has completed 
 all the work of saving the soul. 
 
 How necessary then to examine well our motives in all we do in 
 religion, to see that our profession originates in principle, and that our 
 hearts are right in the sight of God ! 
 
 Such as have made no direct profession of the gospel ought to be 
 reminded, that a state of neutrality is utterly impossible, and that af- 
 fected indifference will be construed into direct and positive enmity. 
 Luke xi. 33. 
 
 PRIVILEGES OF A CHRISTIAN COUNTRY. 
 
 In Judah is God known: his name is great in Israel. In Salem also is his tabernacle, 
 and his dwelling-place in Zion. — Psalm Ixxvi. 1,2. 
 
 This psalm does not appear to have been written by David, but in 
 later times. Its contents seem to intimate that it was written on the 
 overthrow of Sennacherib's army, probably by Hezekiah or Isaiah, 
 and committed to the sons of Asaph to be sung in the temple worship. 
 
 I. Offer a few general remarks on the text. 
 
 1. The great honour and happiness of Israel consisted in having 
 Jehovah for their God, as it was from the beginning. Deut. xxxiii. 
 26 — 29. Here they stood upon high ground in comparison of the 
 world around them. Many other nations were superior to them in 
 wealth and greatness, like the high hills of Bashan that looked down 
 upon Zion with contempt; many also excelled them in science, as 
 Greece and Rome. But Zion was holy ground, the '^dwelling-place 
 of the Most High.'' Deut. xxvi. 19. — The superiority of Israel con- 
 sisted also in their nearness to God, and in being under the govern- 
 ment of his mild and equitable laws. Observe the language of Moses, 
 Deut. iv. 7, 8: " For what nation is there so gieat, who hath God so 
 nigh unto them, as the Lord our God is in all that we call upon him 
 for? And what nation is there so great that hath statutes and judg- 
 ments so righteous as all this law which I set before you this day ?" 
 
 2. Observe the distribution of the honour. All Israel had a share, 
 but Judah especially, and Zion most of all; for accordingly as God 
 was near to them, such was their glory. Zion therefore was the 
 
 VOL. II. — 2Q 
 
202 PRIVILEGES OF A CHRISTIAN COUNTRY. 
 
 glory of Israel, and the church of God is the glory of any nation, and 
 her glory is that God is there. Psalm cxlviii. 14. 
 
 3. The favourable regard to Israel is worthy of notice, on account 
 of the time referred to. For the last three hundred years God's 
 name had not been great in Israel, for it was dishonoured by the pre- 
 valence of idolatry: and only a little while before this period, Israel 
 was carried away captive by the Assyrians, and a remnant only was 
 left. Hezekiah felt much for these, and included them in the pale of 
 the Church. 2 Chron. xxx. 5, 6. 
 
 4. That which was then confined to Israel and Judah, has since 
 been extended to a considerable part of the heathen world. This was 
 promised, to grace the reign of the Messiah, who was to be God's sal- 
 vation to the ends of the earth. The seed of Abraham are chosen and 
 reserved for the same purpose, and their conversion is to be the life of 
 the world. At present we may gratefully apply the language of the 
 text to ourselves: In Britain God is known, his name is great in Eng- 
 land. In our towns and cities is his tabernacle, and his dwelling-place 
 is in his church. 
 
 5. The scene of operation is enlarged, so also is the medium of 
 knowledge. God was then known as the God of Abraham, as the 
 Lord God of Israel; and as such he was a refuge for them. But now 
 he is known as the "God and Father of our Lord Jesus Christ, who 
 hath blessed us with all spiritual blessings in him." He is now a re- 
 fuge for us, even for the chief of sinners. 
 
 II. Consider the great advantage in living in an age and country 
 where God is known. 
 
 1. Compare our advantages ivith those ivho live in heathen la7ids, 
 in reference to happiness even in the present life. There are many 
 miseries peculiar to heathens; and among these the offering up of hu- 
 man sacrifices. Psal. xvi. 4. Or suppose the advantages were equal 
 as to the present life, yet misery in a greater or less degree is the com- 
 mon lot of man, and the difference is still extreme; the one has a God 
 to flee to, the other none. Famine, pestilence, and war have been 
 where God's name is known; but here there is a covert from the 
 storm. But how appalling to behold multitudes dying without suc- 
 cour, and without hope! Besides these public calamities, there is a 
 great variety of domestic trials; but under all we have a place of re- 
 fuge, and the everlasting arms are underneath. 
 
 2. Compare our state with theirs, in reference to the world to come. 
 Men of all nations, ages, and classes know that they are sinners, and 
 must die. The Philippian jailer felt this. But where is there a refuge 
 from the wrath to come; and who could have answered his question ? 
 It is here only, in a Christian land, that the pardon of sin is revealed. 
 All besides is darkness, and men must die without hope, or with one 
 that will deceive. They may flee to their superstitions, but it will not 
 avail them. Believers in Christ only are assured of a blessed immor* 
 tality. 2 Cor. v. 1. 
 
THE DIFFICULTY OF BEING SAVED. 203 
 
 3. Observe the terms in which the grace and condescension of 
 God are expressed. "He is known, his tabernacle is with us, and he 
 dwells in Zion." This was the great privilege of Israel, and they 
 alone could say, "Is not the Lord in Zion? is not her King in her?" 
 This now is true of all the churches of the saints, to whom he has 
 given gifts, that the " Lord God might dwell among them." Psalm 
 Ixviii. 18. 
 
 III. Improve the subject. 
 
 1. Though these are great advantages, they will not avail us vf'ith- 
 out jjersonal religion. What if God should be known in this coun- 
 try, still the great question is, do we know him? Some may have to 
 say, Truly God w^as known in my native land, in my town and neigh- 
 borhood; but I lived and died a heathen, a Sabbath breaker, and re- 
 fused to hearken to his word. He was known to my forefathers in 
 my family, and in the congregation where I attended ; but I took no 
 heed, and my attendance was all in vain. I had the form of godliness, 
 but not the power. What if he dwells in Zion, and his taber- 
 nacle be with us, and yet he has no dwelling in our hearts ? To be 
 in such a nation, such a town or place, and yet to be without God, is 
 to be in the condition of Chorazin and Bethsaida, exposed to tenfold 
 condemnation. Matt. xi. 21, 22. 
 
 2. Where God makes his dwelling-place, let it be our concern to 
 make it ours, and to seek it as the first of all our privileges. Psalm 
 xxvii. 4; cxxxii. 6, 7. 
 
 3. If we duly appreciate our advantages, we shall be concerned to 
 extend them to others, and to diffuse the light all around us. There 
 can be no temptation to keep our religious privileges to ourselves; 
 they increase in value in proportion as they are communicated. Psal. 
 Ixvii. 1,2. 
 
 THE DIFFICULTY OF BEING SAVED. 
 
 Strive to enter in at the strait gate : for many, I say unto you, will seek to enter in, 
 and shall not be able. — Luke xiii. ^4, 
 
 Our Lord rendered himself familiar with those to whom he preach- 
 ed, and both permitted and encouraged them to ask him questions. — 
 The text is an answer to one who proposed an unwise question, re- 
 lating not to his own salvation, but the salvation of others. Christ did 
 not gratify his curiosity, but directed his attention to what properly 
 concerned himself. 
 
 By the " strait gate " is not meant the gate of entrance into the 
 kingdom of God on earth, but to the kingdom of glory. None seek 
 to enter into the former, and are not able; but many shall seek to enter 
 into the latter, and shall not be able ; ver. 25 — 28. 
 
 The *' striving," to which we are exhorted, expresses not merely 
 the exercises of mind at first conversion, but throughout the whole 
 life. We must strive and agonize continually, that we may enter into 
 the kingdom at last. 
 
204 THE DIFFICULTY OF BEING SAVED. 
 
 I. Explain the counsel given us by our Lord. 
 
 If ever we obtain eternal life, we must not trifle with the concerns 
 of our souls, but be in real earnest. The way to heaven is a race, and 
 we must not loiter: it is a warfare, and we must not beat the air. 
 
 This "striving" comprises at least two things — striving with God 
 in prayer, and striving against sin, which would impede our progress 
 towards heaven. 
 
 More particularly — 
 
 1. Ji sense of our sinful and lost condition is necessary to our 
 striving with success. Without this no one will be in earnest, 
 but will trifle with religion. We may pray, but unless we have a 
 deep sense of our guilt and unworthiness, it will be mere formality. 
 But if our lost condition be duly realized, it will teach us to pray, like 
 the publican, "God be merciful to me a sinner." It vvill cause us to 
 wrestle like Jacob, to plead like Ruth, and like the woman of Canaan 
 to take no denial. Matt. xv. 25 — 28. 
 
 2. A conviction of our utter helplessness, and exposedness to the 
 just displeasure of God, is implied in our striving to enter into the 
 
 kingdom. No man will ever be in earnest without this, and 
 
 hence it is that multitudes never seek the Lord at all. They see 
 nothing of their danger, nothing of their helplessness and misery, 
 nothing of the wrath of God, and how much that wrath is deserved. 
 But if all this is perceived and deeply felt, it will make us like one 
 who is suing for his life, knowing that his eternal all is at stake. 
 
 3. An apprehension of the inestimable worth of the heavenly 
 prize, of an interest in Christ and the promises of eternal life, is im- 
 plied in our striving to " enter in at the strait gate. " It was 
 thus with Paul, who << counted all things but loss, that he might win 
 Christ, and be found in him." Phil. iii. 8 — 14. It is this that will 
 enable us to bear every loss, and encounter every difficulty. For this 
 the blessed martyrs strove, and resisted even unto blood. For this we 
 also shall be willing to deny ourselves, take up the cross, and follow 
 Christ, if we may but enter into the kingdom at last. 
 
 II. The motives by which this counsel is enforced. 
 
 These are chiefly derived from the consideration of the awful con- 
 dition of those who will be finally lost, or who " will seek to enter in, 
 and shall not be able." 
 
 1. Their character is described as being strangers to God, and 
 "workers of iniquity," ver. 27. ^1 hey made a profession of 
 the gospel, but had no close dealing with God, nor close walking with 
 him. They were known to the ministers of the gospel, and to Chris- 
 tian friends, but were unknown to Christ. They were all the while 
 strang<?rs to true religion, and under the dominion of sin. This then 
 is a reason for us to be in earnest, that we may avoid their condem- 
 nation. 
 
 2. The self-deception they were under is strongly marked. They 
 had high expectations, and anticipated an abundant entrance into the 
 
CHRISTIAN FELLOWSHIP. 205 
 
 kingdom of God. And why were they so confident? (1.) On 
 
 account of their relation to the godly. In the same manner the Jews 
 boasted of having Abraham for their father, and many now depend on 
 their Christian parentage. (2.) On account of the means of 
 
 grace which they enjoyed: "thou hast taught in our streets/' verse 
 26. Thus many value themselves, by comparing themselves with 
 infidels. (3.) They were also admitted to Christian ordinances, 
 
 "We have eaten and drunk in thy presence." Thus many are 
 acknowledged as Christians, who will not be owned at the last day. 
 
 3. The awful disappointment they will meet with, seeking to 
 enter in, but shall not be able. Their hope shall be turned into despair, 
 and instead of being admitted, they shall be "thrust out," verse 28. 
 The door will be shut, and all their importunity be in vain, ver. 2b. 
 
 4. Their aggravated doom, which will be heightened at last by 
 two considerations. The admission of \k\Q\v fathers, Abraham, Isaac, 
 and Jacob, on whom their expectations were founded, ver. 28 ; and the 
 admission of the gentiles, whom they had despised, ver. 29, 30. 
 
 Let us therefore agonize to enter in, and tremble at the doom of 
 these self-deceivers. 
 
 CHRISTIAN FELLOWSHIP. 
 
 But if we walk in the light, as he is in the light, we have fellowship one with another, 
 and the blood of Jesus Christ his Son cleanseth us from all sin. — 1 John i. 7. 
 
 The apostle had just been inviting others to fello^'ship with him- 
 self and liis brethren, urging as a motive that their fellowship was 
 with the Father, and with his Son Jesus Christ; and in the text he 
 shows what is necessary to such fellowship. If we walk in darkness, 
 there is no truth in us; but if in the light, " we have fellowship one 
 with another." He does not say, fellowship with God, for that is 
 implied in our walking in the light; and that is it w^hich fits us for 
 communion with his people. 
 
 I. Inquire what is intended by "walking in the light." 
 
 The word "light" is sometimes put for joy, but here it means 
 purity. In general it relates to the light of truth, and denotes such 
 a walk as corresponds with it. 
 
 1. It is to walk so as to make the glory of God, our chief end, with 
 a pure intention to serve and please him, having a single eye. to his 
 glory in all things. Matt. vi. 22. 
 
 2. It is to make the divine character our model, to walk in the 
 light "as he is in the light.^' To walk in love, for God is love; to 
 walk in peace with all men, that " the God of peace may be w^th us." 
 It is to imitate God in his goodness and tender mercy. Matt. v. 44, 
 45; Ephes. v. 1, 2. 
 
 3. It is to make the will of God the rule of our conduct, to take 
 all our direction from thence how we are to serve and please him, 
 and not to be guided by tradition, or our own inclinations. 
 
206 CHRISTIAN FELLOWSHIP. 
 
 4. It is to walk worthy of the Lord, unto all well-pleasing; to be 
 influenced by the principles of tiie gospel, and to have our general 
 conduct agreeing therewith. It is " coming to the light, that our deeds 
 may be made manifest that they are wrought in God." John iii. 21. 
 
 II. Consider the blessings connected with this line of conduct. 
 
 1. Communion with God, which is evidently included. If we 
 walk in the light we are of one mind with God, and shall therefore 
 walk with him, and he with us. If engaged in his service, he will 
 work with us and by us; and our work being wrought in God, shall 
 be approved in his sight. If called to suffer for him, he will give us 
 strength equal to the day. He will also grant us liberty of access, 
 and freedom to plead before him. Ephes. iii. 12. 
 
 2. If we walk in the light, we shall h3ive felloioship one with another. 
 
 This is not to be enjoyed without nearness to God, for that 
 alone is the life of Christian fellowship. There is no oneness of heart 
 without it, nor love for "the truth's sake which dwelleth in us." 
 But " if we walk in the light," it will not only remove those things 
 which stand in the way of Christian communion, but will naturally 
 lead to it, and we shall learn to "love as brethren." There may be 
 much civility and good-will towards one another, where there is no 
 communion with God ; but Christian affection cannot exist without 
 it. If we decline in spirituality, we shall soon be as far off from 
 God's people as we are from God himself. 
 
 3. Another blessed privilege is, we shall be interested in the atone- 
 ment, and "the blood of Jesus Christ his Son cleanseth us from all 
 sin." This is an unspeakable advantage: but at the same time it 
 implies — (1.) That even those who "walk in the light" have neerf 
 of forgiveness and cleansing grace, as well as others, and that it is in 
 vain to pretend to be without sin. — (2.) That the only way of for- 
 giveness is through the blood of Christ, the efficacy of which is suf- 
 ficient to cleanse from " all sin." — (3.) That which gives efficacy to 
 Christ's sacrifice is the dignity of his person, as "the Son of God." — 
 (4.) Only those who truly walk in the light, and obey the gospel, can 
 have an interest in the atonement, and shall not come into condem- 
 nation. They only have an "advocate with the Father," and come 
 to "the blood of sprinkling." 1 John ii. 1. 
 
 We learn from hence the necessity of personal religion, and of the 
 renewal and sanctification of our hearts. Without this we can have 
 no communion with God or with his people; no forgiveness, and no 
 hope of eternal life. 
 
 If any are going on still in darkness, in error and in sin, and yet 
 flatter themselves that all will be well at last, let them beware of so 
 dreadful a delusion. For "if we say that we have fellowship with 
 God, and walk in darkness, we lie, and do not the truth," ver. 6. 
 
( 207 ) 
 THE BARREN FIG-TREE. 
 
 Now in the morning, as he returned into the city, he hungered. And when he saw 
 a fig-tiee in the way, he came to it, and found nothing thereon, but leaves only, 
 and said unto it, Let no fruit grow on thee henceforward for ever. And presently 
 the fig-tree withered away. And when the disciples saw it, they marvelled, say- 
 ing, How soon is the fig-tree withered away! — Matthew xxi. 18 — 20. 
 
 After the labours of thq day, in the city and in the temple, it was 
 usual with our blessed Lord to retire for the night into some of the 
 neighbouring villages. Returning in the morning, it is said he 
 hungered, and sought fruit from a fig-tree; and finding none, it 
 withered at his rebuke. 
 
 I. Consider the miraculous fact, as it is here related. 
 
 Some objections have been made to our Lord's conduct on this 
 occasion, especially as it is said by another evangelist, that " the time 
 of figs was not yet." Mark xi. 12 — 14. 
 
 But to this it may be answered, (1.) That "the time of figs" means 
 here, the time of gathering them, and which therefore was after the 
 time of bearing fruit. Of course, the tree was barren, producing " no- 
 thing but leaves.^' (2.) The reason why Christ cursed the tree was not 
 merely on account of its barrenness, but for the disappointment it pro- 
 duced by its promising appearance; for he " came to it afar off, if haply 
 he might find any thing thereon." 
 
 That the fig-tree was really barren, is evident from two considera- 
 tions: (1.) Because figs appear, if there be any, before the leaves. 
 Cant. ii. 13. A tree therefore covered with leaves w^ould have had fruit, 
 if not entirely barren, especially as the gathering season had scarcely 
 commenced. (2.) The time of 7/ ear was near the passover, when 
 their corn was in full ear, and their fruit began to ripen. If the tree 
 therefore had not been barren and worthless, it would at that season 
 have produced fruit. 
 
 But why was our Lord displeased, let the tree be what it will? Not 
 on account of the tree, certainly; but to give an awful lesson to those 
 who resembled it in its barrenness, and who would meet with a similar 
 doom. Let us therefore, 
 
 II. View the fig-tree as an emblem of the Jewish nation. 
 
 Much the same figure of speech is employed in Luke xiii. 6 — 9, 
 and in Matt. xxi. 33 — 43. 
 
 1. There was much of the profession of religion among the Jews, 
 but it was mere profession. They pretended to love God, but the 
 love of God was not in them. They paid great attention to forms 
 and ceremonies, but ^' neglected the weightier matters of the law, 
 judgment, mercy, and faith." Matt, xxiii. 23 — 28. 
 
 2. Christ's coming into the world, and to his own nation, was like 
 his coming to the fig-tree, "He came into his vineyard, and to the 
 men of Judah, his pleasant plant; and he looked for judgment, but 
 behold oppression; for righteousness, but behold a cry." Isai. v. 7. 
 
208 THE MORTIFICATION OF SIN. 
 
 God said, " Surely they will reverence my Son ; but they said, This 
 is the heir; come, let us kill him." Matt. xxi. 37, 38. 
 
 3. The curse that fell upon them was like that upon the fig-tree. The 
 Jewish nation withered and died away, and was cut down root and 
 branch. The fig-tree was not sufiered in future to bear leaves, of which 
 it had exhibited such profusion ; so neither were the Jews permitted to 
 bear even the form of religion, but their temple and their altar were ut- 
 terly destroyed, and they have ceased to be a nation and a people. 
 
 III. The text is applicable to individuals of every age and country. 
 
 1. The character denoted by the fig-tree is unprojil able, the cum- 
 berer of the ground ; persons who profess religion, but bring forth no 
 fruit to Christ; especially those who rise high in profession, and yet 
 have nothing but a name to live. They know much, but have no love ; 
 are full of religious aflfection, but it is all self-love. They are zealous 
 enough for outward forms and circumstances, but have no love to the 
 gospel; have much devotion, but no true benevolence. 
 
 2. The curse of Christ will fall on such characters, and they shall 
 be burnt up as chaif. Matt. xiii. 40 — 42. The curse of God as the 
 Lawgiver stands against us as sinners, but the curse of the Saviour is 
 still more dreadful, because from that there is no deliverance, and 
 "there remaineth no more sacrifice for sin.^' John iii. 18, 36. This 
 is the curse that is denounced against formalists and hypocrites, so 
 offensive in the sight of God, and so odious to men. Matt, xxiii. 25, 
 33. The *' axe is laid to the root of the tree, and it is hewn down and 
 cast into the fire." Matt. iii. 10, 12. 
 
 Let those whose consciences answer to the question of being barren 
 and unfruitful in the knowledge of our Lord and Saviour Jesus Christ, 
 beware of the dreadful consequences; and let them give "all diligence 
 to make their calling and election sure." 2 Pet. i. 10. 
 
 THE MORTIFICATION OF SIN. 
 
 For if ye live after the flesh, ye shall die : but if ye through the spirit do mortify the 
 deeds of the body, ye shall live. — Romans viii. 13. 
 
 The apostle, though writing to believers, found it necessary to use 
 the most searching language, and to warn them of the consequences 
 of sin. Our Lord in similar terms told his disciples, that unless they 
 exercised the severest self-denial they could not enter into the king- 
 dom of God. Matt. V. 29, 30. 
 
 The two-fold description in the text points out to us the way of 
 death and the way of life. 
 
 1. The description given as the way of death ; it is to "live after 
 the flesh." 
 
 The term " flesh " is put for the corruption of our nature, or for 
 human nature as corrupt; so when men had corrupted their way they 
 
MORTIFICATION OF SlN. 209 
 
 are called "flesh." Gen. vi. 3. It is the same as being carnal in opposi-f 
 tion to what is spiritual; and this is supposed to be the character of 
 man. The term carnal is sometimes partially applied to Christians, 
 as in 1 Cor. iii. 3: but where carnality totally prevails, it leads to 
 death. Rom. viii. 6. 
 
 "Living after the flesh/' is the same thing as following its dictates; 
 " fulfilling the desire of the flesh and of the mind, and walking accord- 
 ing to the course of this world." 
 
 There are many ways in which men may be said to " live after the 
 flesh," some of which are the following — 
 
 1. We may live in the indulgence of fleshly lusts ^ and this is what 
 the world in general seek after. We all have our pleasures; and 
 the great question is, what are they? Vain amusements, vain com- 
 pany, eating, drinking, chambering, and wantonness. Are these your 
 element "^ Or if restrained by motives of decency, do your hearts 
 still long after them, and regret that religion imposes a restraint ? If 
 so, you are living after the flesh, whatever be your pretensions to the 
 contrary. 
 
 2. We ma}^ be preserved from these grosser evils, a;nd yet be under 
 the dominion of fleshly wisdom. This consists in worldly and 
 selfish policy, making every thing bend to our secular interest, and 
 going so far in religion as is consistent with that interest, and no far- 
 ther. But this is living after the flesh, and leads to eternal death. 
 
 3. We may neither be sensual nor avaricious, but have a thirst for 
 menial improvement; and yet it may only be the " wisdom of the flesh, 
 which is foolishness with God." 1 Cor. iii. 18 — 20. Its principles 
 are worldly, and its aim is to shine before men. This also is to " live 
 after the flesh," or according to the dictates of a carnal mind. 
 
 4. Our religion may only be the work of the flesh, the offspring of 
 Corrupted reason. Heresies are so denominated, because they 
 consist of doctrines that originate in a depraved heart, and are grati- 
 fying to human pride. Gal. v. 19, 20. Those who corrupted the gos- 
 pel with their vain philosophy, were professed Christians; yet they 
 "were puffed up by a fleshly mind." Col. ii. 18. This, all this leads 
 to death, eternal death. 
 
 II. The way of life: " If ye through the Spirit do mortify the deeds 
 of the body." — 
 
 Sins are here called "the deeds of the body," and require to be 
 " mortified." The way in which this is to be effected, is "through 
 the Spirit." 
 
 1. Sins are called the deeds of the body; not the deeds done in the 
 body, for in this sense all actions are performed ; but those sinful deeds 
 of which the body is the immediate agent, are principally intended. 
 Col. iii. 5. It is " the flesh that lusteth against the Spirit," and that 
 wars against the soul. Gal. v. 17; 1 Pet. ii. 11. Yet not the flesh 
 simply considered, but the corruption of our nature, which is called 
 the " body of sin and death." Rom. vii. 24. 
 VOL. II. — 27 
 
210 CONVERSION OF THE GENTILES. 
 
 2. These deeds of the body are to be mortified. The word 
 here is strong; it means to kill or put to death, but it is not too strong 
 to agree with the fact. It is expressive of what must be the aim in 
 this conflict. The object of sin in all its operations is the ruin and 
 destruction of the soul, and the aim of the believer must be the utter 
 destruction of sin. There is so much danger of self-deception, 
 however, in reference to this conflict, that it is highly necessary for 
 us to examine our principles and motives. Some will leave their sins 
 behind them, while they go up to worship, or on other occasions ; 
 others feel remorse and determine to oppose sin, when they are hea- 
 vily afflicted, and are made to taste some of its bitterness. PsaL 
 Ixxviii. 34. But in all this there is no deadly enmity, no real morti- 
 fication ; the sinner is soon at peace again with his sins. If any thing 
 be done to purpose, there must be no truce, no intermission of the 
 warfare. AH the means employed against sin, must be with a view 
 to kill and destroy; the poisonous weed must not only be cut off", 
 but rooted out. 
 
 3. This mortification is to be effected through the Spirit. 
 
 This supposes our believing in Christ, and that we both receive and 
 depend upon divine influence. iVll self-righteous attempts to mortify 
 sin will come to nothing. We may fast and pray, retire from the 
 world, and afflict our souls; but every effort must be made in the 
 strength of the Lord God, or it will utterly fail. 
 
 The influence of the Holy Spirit in this work consists, 
 
 (1.) In leading us to Christ, in whose death we find the strongest 
 motives for the death of sin. By his cross it is that we are crucified 
 to the world, and the world to us. Our first coming to Christ gives sin 
 its death blow, as may be seen in the case of Zaccheus; and it is by 
 union and nearness to him, that the work is carried on. 
 
 (2.) In helping our praying infirmities. Prayer is one of the princi- 
 pal means of mortifying sin, as it brings us more immediately into the 
 presence of God, who is of " purer eyes than to behold iniquity," nor 
 can it live in his sight. 
 
 (3.) In acting as the Comforter, sin is mortified through the Spirit. 
 All true consolation in the gospel tends directly to wean us from 
 the world and sin, and by this test all our hopes and comforts may 
 be tried. 
 
 The end of this path is eternal life, as promised in the text. "And 
 to him that overcometh, Christ will give to eat of the tree of life, and 
 he shall inherit all things.'' Rev. ii. 7, 17; xxi. 7. 
 
 CONVERSION OF TPIE GENTILES. 
 
 Simon hath declared how God at the first did visit the gentiles, to take out of them 
 a people for his name. — Acts xv. 14. 
 
 It was a long time before the Jews, and even the disciples of our 
 Lord, could be induced to believe that God would call the gentiles by 
 
CONVERSION OF THE GENTILES. 211 
 
 his grace. They had hitherto had no part in Israel, and they seemed 
 to think that they never would. But in this chapter we have an ac- 
 count of the Lord's mercy towards them, and of their conversion by 
 the gospel: and when this event had taken place, the apostles soon 
 found that it was according to ancient prophecy. They had lain for 
 ages and ages past in sin and darkness, and now they are visited with 
 light and truth. 
 
 I. Notice the terms by which their conversion is expressed. 
 
 1. In general it is expressed by the hordes visiting the gentiles. This 
 includes several interesting particulars — 
 
 (1.) It implies that in every thing relating to our salvation, God is 
 the first mover; he " at the first '' did visit the gentiles. But for this, 
 they would never have sought him, would never have thought of in- 
 quiring after God their maker. Or if any among them were uneasy 
 without God, they could never have found him: all their thoughts and 
 inquiries on this subject is called a "feeling after him." Ch. xvii. 27. 
 The world had had sufficient proof, that with all their " wisdom they 
 knew not God." 1 Cor. i. 21. 
 
 (2.) God visited the gentiles by sending missionaries, who conveyed 
 to them the gospel. Some of these they slew, and many of them they 
 persecuted ; yet it was in this way that the seeds of truth were sown in 
 all the nations of the earth. Thus also he visits us, by sending his 
 ministers from time to time, and setting up his tabernacle in our towns 
 and villages. 
 
 (3.) He visited them in a way of providence, both by judgments 
 and by mercies. " He left not himself without witness^ giving them 
 rain from heaven, and fruitful seasons, filling their hearts with food 
 and gladness." But the goodness of God did not lead them to repent- 
 ance, nor did they " like to retain God in their knowledge." It is the 
 law of the Lord only that " converteth the soul, and maketh wise the 
 simple.'* With this the Holy Spirit co-operates, in convincing the 
 world of sin, and leading men to the Saviour. 
 
 2. The conversion of the gentiles is expressed more particularly, 
 by the Lord's taking out of them a people for his name. This is the end 
 for which he visited them, and is the distinguishing feature of true 
 conversion. 
 
 (1.) Observe, wherever the gospel comes, if is with designs of mercy 
 that God may have a people. How affecting is this language, if applied 
 to us and to other nations of the world ! Rom. ix. 25, 26. Wherever 
 God sends his gospel, there he has a people: where the gospel de- 
 parts, or ceases to be preached in its purity, there is no longer a people 
 for God. 
 
 (2.) The sovereignty of divine grace in all this. It is not all to whom 
 the gospel is sent that become the people of God, but those only to 
 whom it is applied by the Holy Spirit. He takes "out of them" a 
 people for his name. This accords with fact in all places and ages of 
 the world; for wherever some are saved by the hearing of faith, there 
 
^12 SELF-EXAMINATION. 
 
 are many who wonder and perish. Persons may be called Christians 
 where the gospel comes, and may think themselves so; but Ihey only 
 are so in reality, who are separated and distinguished from the common 
 mass, and come out from among them. Congregations are called Chris- 
 tians, but it is only those whom the Lord hath taken out from among 
 them that are his people. It is the same with families: seldom are 
 whole households converted, but those only who are taken out from 
 the rest. Jer. iii. 14. Those who are thus graciously distinguished, 
 are frequently the most unlikely; such as are reckoned babes in know- 
 ledge, while the wise and prudent are blinded by their own conceit. 
 Matt. xi. 25; 1 Cor. i. 26—29. 
 
 (3.) The reason assigned for the conversion of sinners is, that God 
 may have a people "for his name,'* for his own honour and glory. 
 Unless God had a people in the world, his authority would not be 
 respected, the riches of his grace and the efficacy of his gospel would 
 be unknown. God therefore will form a people for himself, that they 
 '^may show forth his praise." Isaiah xliii. 21. 
 
 II. Observe the wisdom of God in respect to the time when he 
 visited the gentiles, to " take out of them a people for his name." 
 
 1. It was under the reign of the Messiah, "at the first," or im^ 
 mediately on his ascension. " Then was the Spirit poured out from 
 on high, and the wilderness became a fruitful field." Isai. xxxii. 15. 
 Mercy then began its wonderful career, and the jubilee was sounded 
 amongst all nations. 
 
 2. It was when the greater part of the Jewish nation had rejected 
 Christ. Those who had been the people of God now ceased to be such, 
 and were shortly to be destroyed. Israel was not gathered, and there^ 
 fore God would take out of the gentiles " a people for his namp," 
 Rom. ix. 24, 26. 
 
 3. It was a time when great and importunate prayer was made 
 by the Church of God. Acts i. 14; ii. 42. Now therefore he would 
 send the gospel far off among the gentiles. 
 
 4. It was when extraordinary efforts were making for the spread 
 pf the gospel, and when the disciples went every where " preaching 
 the word." Acts yiji. 4. 
 
 p 
 
 SELF-EXAMINATION. 
 
 ]Examine yourselves whetjier ye be in the faith ; prove your ovy^n selves. Know ye 
 not your own selves, how that Jesus Christ is in you, except ye be reprobates ? — 
 2 CoKiNTHiANS xiii. 5. 
 
 We are here exhorted to a duty of great importance, and which 
 ^requires to be attended to with the utmost care and fidelity. 
 
 To "examine" means to inspect, to make trial, to enter upon a 
 jstrict inquiry; and for this purpose, to commence with our own hearts. 
 To "prove " is to try ourselves as metals are tried: if found pure, 
 they are approved ; if not, they are rejected, and esteemed as reproT 
 bate. Jer. vi. 30. 
 
I 
 
 SELF-EXAMINATION. 213 
 
 I. Consider the characters that are here addressed. 
 
 1. The exhortation to self-examination is not addressed to manifest 
 unbelievers, for it would be sufficiently evident that they are not "in 
 the faith," without any examination. Many who attend the gospel 
 are still in this situation; instead of being in the faith, they are open 
 enemies to it. The immediate duty of such, in reference to this subject, 
 is not self-examination, but to repent and believe the gospel. There is 
 such a communing with their own hearts as may lead to a conviction 
 of sin; but as to their being in the faith, who can imagine it, while they 
 are living " without God in the world," and at enmity against the truth. 
 Or if the Christian faith be generally and loosely admitted, yet it does 
 not " work by love," nor " purify the heart/' nor produce any of " the 
 fruits of righteousness." ^ 
 
 2. Neither is the exhortation directly addressed to manifest be- 
 lievers, for this would in part be unnecessary. There are some 
 whose souls prosper, and are in health, abounding in the work of 
 faith, and labour of love. For them " to live is Christ, and to die is 
 gain." Such characters will naturally be led to make trial of them- 
 selves as David did. Psalm xxvi. 1 — 3: but Paul would not have ad- 
 dressed them in the language of the text. He would rather have said 
 to them, as he did to the believing Hebrews, " But, beloved, we are 
 persuaded better things of you;" or as Peter to the believers in hist 
 day, "Whom having not seen, ye love.'^ Heb, vi. 9; 1 Pet. i. 8. 
 
 3. The exhortation is addressed to doubtful characters, and such 
 were many among the Corinthians. They were much em^ 
 ployed in passing censure, and sitting in judgment upon the apostles; 
 and Paul had to make a long defence of himself and his brethren in 
 this epistle. But having done this, he turns upon them with won- 
 derful force in the language of the text: ver. 6. 
 
 II. The question at issue: '^Whether ye be in the faith," or true 
 believers. 
 
 1. It is here supposed that this is a point of such importance as to, 
 involve our salvation. If we are in the faith, all the other graces 
 will follow in the train; as repentance, love, and the hope of eternal 
 life. If not in the faith, it matters not what else we are; our 
 hopes and our doings are all in vain. John iii. 36. 
 
 2. Our being in the faith is not always evident, and concerning 
 which we are liable to mistake. Some may think they are not, 
 when they really are, their evidences being obscured by some partial 
 declension; or for want of clearer views of the faith of the gospel, or 
 from natQral dejection and despondency; in which state of mind they 
 refuse to be comforted. Others may think they are in the faith, 
 when ia truth they are not, but are mere nominal Christians. Some 
 who embrace a false gospel, or a distorted system of evangelical prin- 
 ciples, are often extremely confident of their state; but it would be- 
 come them much more to examine themselves, than to boast of their 
 election of God. 
 
214 FRUITS OP AGED PIETV. 
 
 III. The criterion by which our state is to be known, namely, 
 " That Jesus Christ is in us, except we be reprobates." 
 
 If we be in the faith, Christ is in us, " dwelling in our hearts by 
 faith." This is a matter so evident, that the apostle supposes them 
 to know it without his teaching. But how does Christ dwell in his 
 people ? 
 
 1. By his word, the indwelling of which includes the indwelling of 
 the Saviour. John xv. 7. If we are in the faith, the words of Christ 
 will be sweet and acceptable to us. His doctrine will not offend, but 
 will be to us " the words of eternal life." John vi. 56, 68. 
 
 2. By his Spirit, and the same mind being in us which was also in 
 Christ Jesus. Phil. ii. 7. If so, we shall cherish the same disposition 
 towards God, towards man, and towards ourselves. Every thing 
 that wa» dear to him will be dear to us; the name of the Lord, his 
 worship, his people, and his interest in the world. It is not enough 
 to have Christ in our lips, he must be in our hearts: we must possess 
 his spirit, or we are none of his. Rom. viii. 9. 
 
 If any are conscious that they are not in the faith, and that Christ 
 is not in them; let them remember that the door of faith is still open, 
 and they may enter in and be saved. 
 
 FRUITS OF AGED PIETY. 
 
 The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. 
 Those that be planted in the house of the Lord shall flourish in the courts of our 
 -God. They shall still bring forth fruit in old age: they shall be fat and flourishing; 
 ?to show that the Lord is upright: He is my rock, and there is no unrighteousness 
 in him. — Psalm xcii. 12 — 15. 
 
 The congregations of Israel, like those in modern times, were com- 
 posed of various characters; and this psalm, which was written for 
 :the Sabbath day, draws a line of distinction between the spiritual and 
 the formal worshipper. It teaches us that true spiritual worship con- 
 sists in giving thanks, ver. 4, 5. It then describes the graceless wor- 
 shipper, and pronounces his doom, ver. 6 — 11. In the text the spi- 
 ritual worshipper is introduced, with the great advantages which he 
 enjoys. 
 
 I. Offer a few explanatory remarks upon the text. 
 
 1. The true worshipper is compared to a palm tree, an evergreen, 
 in opposition to the wicked who are " as grass," ver. 7. They 
 
 are both said to "flourish," the one in temporal things, in wealth and 
 fame; the other in things spiritual and divine. The one is only for 
 a little while, and to be cut down; the other will abide forever. 
 The " palm tree " is said to grow under the greatest pres- 
 sure; in this it is an emblem of the aged saint, growing in grace un- 
 der the weight of years, ver. 14. What 'is still more singular, the 
 palm tree is not only an evergreen, but it bears fruit: "dates grow 
 
FRUITS OF AGED PIETY. 215 
 
 on it like bunches of grapes." Cant. vii. 10. One historian remarks 
 that this tree will continue to bear fruit for seventy years, and yield 
 nearly four hundred pounds weight of dates at a time. If so, it is a 
 fit emblem of a fruitful believer in the decline of life. He is 
 
 also compared to the cedar, which is also an evergreen, distinguished 
 by its size and height. 
 
 2. The fruitful Christian is likened to a tree planted in a friendly 
 soil, even " in the house of the Lord," which is like a garden in which 
 the righteous grow up, and bear fruit to old age. The house 
 of the Lord is indeed a genial soil to all believers, who are like 
 " trees planted by the rivers of water, bringing forth fruit in their 
 season." Psalm i. 3. There are righteous men scattered up 
 and down in the world, and who dwell alone; but they seldom grow 
 much; and those who neglect the ordinances of public worship, while 
 within their reach, are not likely to make any progress in religion, 
 Heb. X. 25. 
 
 3. The religion of those who are thus planted is represented as be- 
 ing permanent. They "still bring forth fruit in old age." 
 
 They are not like those who in a time of temptation and persecution 
 wither away, but endure to the end, and are saved. This is the cha- 
 racter of a real Christian, and no one besides is so. 
 
 4. Their abiding fruitfulness shows that 'Uhe Lord is upright, and 
 that there is no unrighteousness in him." If he were a hard 
 master, or had dealt unkindly with them, they would not have con- 
 tinued in his service; but to the end of life they can speak well of 
 his holy name. Or had he not fulfilled all his promises towards them, 
 their faith and patience would have failed. Josh, xxiii. 14. 
 
 II. Notice more particularly the leading idea in the text, and that 
 is, the fruits of old age. 
 
 Age is seen in the works of nature and of art, in the vegetable and 
 animal creation, and more especially in the human frame, where all 
 is perishing and going to decay. But human nature does not improve 
 by age, for though certain vices may lose their power, there are others 
 which gain an ascendency, in proportion as years increase. It is not 
 so, however, with the aged Christian: in him "tribulation worketh 
 patience, and patience experience, and experience hope." Rom. v, 
 3,4. 
 
 More particularly — 
 
 1. Old age is a time in which troubles generally hear down the spi- 
 rits; and in those who are unsanctified, they commonly produce 
 peevishness and discontent. But in the aged saint they pro- 
 duce meekness, patience, and submission to the will of God; the 
 heart is softened by adversity, and becomes like a mellowed soil. 
 The fire of youth would put up with but few things, but age with 
 every thing consistent with truth and a good conscience, for the sake 
 of peace. 
 
 2. Old age is a time in which experience becomes mature, and the^ 
 
Sl6 -UNPROFITABLE HEARING OF THE WORD. 
 
 judgment is ripened into decision; but if unsanctified, it produces in- 
 vincible obstinacy. In an aged saint it is otherwise ; the large 
 experience he has had of his own ignorance, weakness, and depravity, 
 makes him humble, and fills him with the meekness of wisdom. 
 There is, indeed, a constitutional meekness in some, the effect rather 
 of imbecility; but in aged Christians it is the product of true wis- 
 dom. They are adorned with mercies, kindness, and long-suffering; 
 and these are graces that sit easy upon them. Col. iii. 12, 13. 
 
 3. It is a time in which heaven draws near, and hope goes forth to 
 meet it. Unsanctified old age is generally covetous of the 
 
 world, though so soon to leave it. The lusts of the flesh have spent 
 their force, the pride of life has lost its charms, and depravity has 
 but one channel left; here, therefore, it runs deeper and stronger as 
 it reaches the dread abyss. But the aged saint is looking for 
 
 a higher and a better portion ; his language is like that of the aged 
 Paul, "I am now ready to be offered up, and the time of my de- 
 parture is at hand." The body bows and leans upon a staff, but the 
 spirit cries with good old Jacob, " I have waited for thy salvation, O 
 Lord." 
 
 UNPROFITABLE HEARING OF THE WORD. 
 
 For unto us was the gospel preached, as well as unto them: but the word preached 
 did not profit them, not being mixed with faith in them that heard it. — Hebrews 
 iv.2. 
 
 In various ways does the apostle set before these believing He- 
 brews the example of their forefathers, many of whom perished 
 through unbelief. They had a promised land, but came short of it: 
 let us therefore fear, lest we should lose heaven in the same way, 
 ver. 1. They also heard " the gospel," or, the good news of deliver- 
 ance from Egypt; but it did "not profit them, not being mixed with 
 faith." We have a better gospel preached to us, but let us take care, 
 lest by a dereliction of the truth, we perish after the same example 
 of unbelief. 
 
 I^ Consider wherein consists that gospel which is preached unto 
 us, and whether it be " mixed with faith in them that hear it." 
 
 We ought not to take it for granted, that what we hear from the 
 lips of any mere man is certainly the gospel. It becomes us to examine 
 the scriptures for ourselves, and to bring every doctrine to that test. 
 Isai. viii. 20. In the New Testament a summary is given us of the 
 gospel in various passages, and the amount of all is, "That our salva- 
 tion is of grace, through the redemption that is in Christ Jesus." I 
 Cor. i. 23; XV. 1—3; 1 Tim. i. 15; 1 John v. 11. 
 
 This then is "the gospel," which we have read and heard: and 
 now the great question is, whether it be "mixed with faith." We 
 have probably understood its general import; but have we obeyed it 
 from the heart, and received the truth in love? If so, it wilt to us 
 
UNPROFITABLE HEARING OF THE WORD. 2ti 
 
 be glad tidings, and the Saviour will be precious, as he is to all them 
 that believe. 
 
 More particularly — 
 
 1. The gospel supposes the purity and equity of the divine law, or no 
 such expensive sacrifice would have been made to honour it as was 
 made by the cross of Christ. The awful truth is attested, that 
 he was made a curse for us; but if the law were not holy, just, and 
 good, that sacrifice might and ought to have been spared. But if any 
 one imagines that the law is rigorous and unjust, and that Christ came 
 to deliver us from it as an evil, he neither does nor can believe the 
 gospel. Rom. iii. 31. 
 
 2. The gospel implies the exceeding sinfulness of sin, or no such 
 sacrifice would have been required for its expiation. Sin 
 never appeared so heinous as in the cross of Christ: hence if any one 
 believes the gospel, the more he thinks of Christ, the more he will 
 loathe himself for his own vileness. But if the doctrine of the cross 
 makes a person easy in his sins, he neither understands nor believes 
 the gospel. 
 
 3. It supposes that we are justly exposed to the wrath to come, or 
 Jesus would not have come to deliver us from it. 1 Thess i. 10. 
 
 We were in the very pit of destruction, and he descended,- 
 not only from heaven, but into the deepest abasement, to raise us up^ 
 Do we then believe that our condemnation would be just? If so, we 
 shall receive mercy as a free gift, and pardon as one that deserves to 
 die. 
 
 4. It supposes the utter insufficiency of all our doings to recommend 
 Us to God, or he would not have provided for us a better righteous- 
 ness than our own, by the obedience of his Son. Do we be- 
 lieve this? If so, we shall for ever renounce all our own worthiness,- 
 and desire only to be found in Christ. Phil. iii. 9. We shall no 
 longer go about to establish our own righteousness, but willingly sub- 
 mit to the righteousness of God. 
 
 5. The gospel supposes the all-sufficiency and willingness of Christ 
 to save all that come to him by faith. Do we believe this, as 
 One of its distinguishing properties? If so, we shall come to him, 
 that we may find rest to our souls. Matt. xi. 28. But if we despond, 
 and can find no comfort in the gospel; if we are looking for some 
 meetness to warrant us to come, or think ourselves willing to be 
 saved, but fear that Christ is not Willing, we do not " mix faith " with 
 what we hear. John vi. 37; Heb. vii. 25, 
 
 6. The gospel gives assurance of mercy to the most unworthy, to sin- 
 ners as such, without any regard to previous character. If we 
 believe this, we shall come to Christ for life and salvation, and come 
 as ready to perish. But if we want to take encouragement from any 
 thing in ourselves, instead of relying wholly upon the overtures ol 
 mercy, we do not "mix faith" with what we hear. 
 
 VOL. II. — 28 
 
^18 CHRISTIAN MODERATION. 
 
 II. Observe the consequences of hearing the gospel with faith, or 
 without it. 
 
 If the former^ it will be to the saving of the soul : if the latter, the 
 word preached will not profit us. 
 
 1. If we hear in faith, it will unite us to Christ, and so give us a real 
 interest in him. We shall be " heirs of God and joint-heirs with 
 Christ Jesus.'' 1 Cor. i. 30; Phil. iii. 8; John i. 12. 
 
 2. If we mix faith with the gospel, it will remove a load of guilt 
 and misery^ and introduce us to the rest which Christ has promised. 
 Matt. xi. 29; Rom. v. 1; Heb. iv. 3. 
 
 3. If we hear in faith, we shall have access to God, and access with 
 confidence: and in a world of temptation and sorrow, there is no pri- 
 vilege like this. Ephes. iii. 12; Heb. iv. 16. 
 
 4. Hearing in failh, all the promises become ours; and as it was with 
 Abraham when he went abroad to view the land, so God says to us, 
 "All this will I give thee." 
 
 5. Eternal life will be the portion of every one that believes, and 
 they already receive an earnest of it in the present world. John iii. 
 36;xvii. 3. 
 
 But if in hearing the gospel we have not mixed faith with it, our 
 labour is lost, and our duties are of no avail: our present advantages 
 will only aggravate our future doom. 
 
 (1.) We see here that God will clear his gospel from all the re- 
 proaches cast upon it by infidels and unbelievers, who have repre- 
 sented it as a great evil in the world, as if all the injuries and oppres- 
 sions inflicted by professing Christians were the effect of Christianity. 
 Whereas, the world did not believe it, or these evils would have been 
 prevented. 
 
 (2.) We see what will become of those who obey not the gospel, and 
 do not mix faith with hearing. They will come short of the pro- 
 mised rest, and perish in the wilderness. Heb. iii. 18, 19. 
 
 CHRISTIAN MODERATION. 
 
 But this I say, brethren, the time is short: it remaineth that both they that have 
 wives be as though they had none; and they that weep, as though they wept not; 
 and they that rejoice, as though they rejoiced not; and they that buy, as though 
 they possessed not; and they that use this world, as not abusing it: for the fashion 
 of this world passeth away. — 1 Cohinthians vii. 29 — 31. 
 
 We are here taught how the world may be rendered subservient 
 to religion, and how to derive spiritual advantage from all the con- 
 cerns of the present life. There is nothing in the scriptures to check 
 our ardour after heavenly things, nor need there, but every thing to 
 increase and inflame our love: but in our worldly concerns we are 
 taught the duty of moderation. The scriptures do not prohibit the 
 use of worldly good, they only teach us how to possess it with ad- 
 vantage. 
 
b 
 
 CHRISTIAN MODERATION. 21§ 
 
 I. Notice the particulars in which the duty of moderation is to be 
 exercised. 
 
 1. In our attachmenls to our nearest and dearest friends, to those 
 relations which are the foundation of all others. " They that have 
 wives are to be as though they had none." The apostle does 
 not mean that they are to be treated with indiflference, for men are 
 " taught to love their wives, even as Christ loved the church." Ephes. 
 V. 25. But all is to be in subordination to the love of Christ. When 
 God calls us to part, we are to yield to his will. The patriarchs wept 
 on these occasions, but did not despair as if they had lost their all. 
 Gen. xxiii. 2. 
 
 2. In our sorrows for the loss of earthly good. In some 
 cases this is apt to rise to excess, so that the party is never happy any 
 more; but this shows that we had made idols of what God had given 
 us. Amidst all our bereavements it becomes us to say, " The Lord 
 gave, and the Lord hath taken away, and blessed be the name of the 
 Lord:" and when friends and relations die, "The Lord liveth, and 
 blessed be my rock." God will have all our heart, and he takes 
 away our enjoyments that it may be so. 
 
 3. In our Jo^s as well as in our sorrows. We are allowed in 
 the day of prosperity to be joyful, but our joy must be temperate ; 
 and when we do rejoice, it must be with trembling. If unduly elated 
 with prosperity, it portends a fall; and if inordinate grief overwhelms 
 us in the day of adversity, it shows that our strength is small. Eccles. 
 vii. 14; Prov. xxiv. 10. 
 
 4. In our worldly possessions. He that thrives in his busi- 
 ness, and is heaping up riches, is in danger of setting his heart upon 
 them; yet this is the spirit of the world, and not that of a real Chris- 
 tian. Psal. xlix. 11 — 13. We are to consider all these things as not 
 our own, but only lent us for a season, and for the use of which we 
 must give an account. 1 Pet. iv. 10; 1 Tim. vi. 17 — 19. 
 
 5. As to the whole of what pertains to the present world, the same 
 duty is enjoined. We are to ''use this world as not abusing it,^' and 
 to beware of excess. Our concern must be to apply every 
 thing to the purposes for which it is given. All our earthly comforts 
 are to be received with thanksgiving, but they are not to be our por- 
 tion, so as to take the place of God. They are not to engage our 
 thoughts and affections, to the exclusion of heavenly things, nor in a 
 way of preference, for this would be inconsistent with the love of 
 God. Neither are we to value ourselves on account of our riches or 
 worldly possessions, for the scriptures attach no importance to such 
 distinctions. We are to consider ourselves as stewards, not as mas- 
 ters and owners, like the foolish Nabal. 1 Sam. xxv. 11. If we use 
 our temporal mercies as steps to ascend to God, if we see his hand in 
 all, and employ all for his glory and the good of mankind, the world 
 will not hurt us. 
 
 II. The motives by which this duty is enforced: "The time is 
 short, and the fashion of this world passeth away." 
 
$20 THE LATTER-DAY GLORY. 
 
 1. The fleeting nature of all worldly good. It is of short dura- 
 tion, and therefore cannot affect us much. Short pains and short 
 pleasures are of small account, for they will soon be over; and what 
 is life, when we look back upon it? "It is even a vapour, that ap- 
 peareth for a Jittle time, and then vanisheth away." 2 Cor. iv. 17, 18. 
 
 2. The want of reality in all these things. They are only a 
 "fashion," a shifting scene, that forms nothing but an ideal world. 
 -"Men are walking in a vain show, and are disquieted in yajn." Psal. 
 xxxix. 5, 6. Placing our affections on worldly possessions, or on any 
 form of created good, is only setting our eyes upon that which is not; 
 for while we look at it, it is "passing away." Prov. xxiii. 5. 
 
 THE LATTER-rDAY GLORY. 
 
 And let the whole earth be filled with his glory. Amen, and amen. — Psalm Ixxii. 19. 
 
 This is the last psalm that payid wrote, and in its general import 
 jt agrees with his last words, as recorded in 2 Sam. xxiii. Both of 
 them relate to the coming and kingdom of the Messiah, of which his 
 heart was full ; and he never seems to have had his soul more en- 
 larged than when meditating on this subject, The glory predicted 
 in this psalm may relate in part, ,and more immediately, to the reign 
 of Solomon, yet it is evident that the writer looked beyond it, to the 
 reign of the Messiah; and of this we need no greater proof than the 
 text itself. 
 
 (1.) The " glory " here spoken of means the glory of God as the 
 Qod of grace. The earth was already full of his glory as the God 
 of nature and providence, and all his works praise him. Isa. vi. 3. 
 
 (2.) The object now in view corresponds with the original design 
 of God, in all he did for Israel; which was, not that the blessing 
 should stop with them, but be extended to all the world. Gen. xii. 2; 
 Psal. Ixvii. 1, ^. 
 
 (3.) This design agrees with the prophecies contained in this psalm, 
 particularly ver. ,8 — 17. 
 
 (4.) It agrees with that affection for the name of the Lord, ex- 
 pressed in the first clause of the verse before us: and he that loves 
 that holy name will (desire to see it honoured, and long for the day 
 when the earth shall be full of his glory. 
 
 Three things in the text demand attention: ^rst, what is implied 
 jn the prayer of David: next, what is more immediately expressed: 
 and lastly, the grounds on which we may expect this prayer to be anr 
 ijwered. 
 
 I. Notice what is implied in the petition. 
 
 In general it supposes, that the earth is not full of the divine glory: 
 pn the contrary, its present state in a great degree resembles that of 
 the old world. Gen. vi. 11. Things are indeed better than they have 
 feieeD, better than they were in David's time. God was then known 
 
THE LATTER-DAY (5L0RY. 221 
 
 only in Israel, and his dwelling-place was only in Zion: but now he 
 is known in many nations, and his tabernacle is among them. The 
 kingdom of Satan has received a shock, from which it never shall 
 recover; and millions have come from the east and from the west to 
 sit down with Abraham, Isaac, and Jacob in the kingdom of God, 
 Still, however, much remains to be done; for — 
 
 1. The greater part of the earth continues to be overspread with 
 gross idolatry^ and all its attendant abominations. God is 
 not known, nor is his name adored. Satan reigns over immense 
 regions undisturbed, and sin without control. The state of the eastern 
 nations affords an awful proof of this affecting truth. 
 
 2. In a large part of the world where God's name is acknowledged, 
 his Son and his gospel are rejected. This is the case espe- 
 cially with those nations that are overspread with Mahommedan delu- 
 sions, and where every species of lasciviousness and cruelty prevail, 
 Christ and his gospel are, discarded, and a rival is set up in his stead. 
 In all nations professing Christianity there is, besides, a great multi- 
 tude of deists. 
 
 3. In those nations where the name of Christ is acknowledged, 
 his truth is nevertheless discredited by a large majority; and they 
 are Christians in name only, and not in heart. We see much 
 to be thankful for in the beneficial influence of the gospel upon soci^ 
 ety at large, yet we are far from seeing all things put under Christ, 
 There is still a great deal of contempt of serious religion, a prevail- 
 ing disposition to profane the Sabbath, and to indulge in immoralities, 
 among all classes. At present therefore the earth is overspread with 
 sin and darkness. 
 
 II. Notice what is immediately expressed in this petition: "Let 
 the whole earth be filled with his glory." 
 
 The glory here predicted of Christ's kingdom, is prefigured by the 
 glory of Solomon's reign, the most splendid of all the kings of Israel; 
 and there are several points of resemblance. 
 
 1. The honour and advancement of Solomon's kingdom was pre- 
 ceded by wars and great calamities in the reign of David. Hence 
 he was called a man of blood, and Solomon a man of peace. 
 
 This, however, was one way in which God filled the earth with his 
 glory, as in the awful judgments upon Pharaoh and Egypt. Exod. 
 ix. 16. Afterwards he filled the earth with his glory by his judg-^ 
 ments upon Babylon. Hab. ii. 14. Thus also he may again prepare 
 the way for his acts of mercy, by his judgments upon another Egypt 
 and another Babylon. Rev. xviii. 
 
 2. The glory of Solomon's reign consisted oi peace and rest: and 
 all that went before was preparatory to it. 1 Kings iv. 25. 
 
 A glorious state of rest and safety is also to be a leading feature in 
 Christ's kingdom, Isai. xi. 10; denoting an established government, 
 succeeding to wars and troubles, as Solomon's peaceful empire suc- 
 ceeded the troubles of David's reign. Two things in particular 
 
222 THE LATTER-DAY GLORF. 
 
 will distinguish the reign of Christ in the latter day — (1.) The gene- 
 ral resort of Jews and gentiles to the Saviour. Psal. Ixxii. 11. — (2.) 
 The total cessation of all oppression and persecution, ver. 6 — 9. 
 
 3. Solomon's reign was distinguished, not only by its peace and 
 rest, but by its public buildings, wealth, and greatness. It 
 
 was then that the temple was built, and this was reckoned more glo- 
 rious than the rest. This was the end for which all the other was 
 designed; and the building up of the spiritual temple will be the result 
 of all the overturnings of nations and of empires that have gone be- 
 fore; and " when the Lord shall build up Zion, he shall appear in his 
 glory." Psal. cii. 16. What was said of the primitive churches, Acts 
 ix. 31, will then apply to all the churches of Christ on earth. 
 But before "the whole earth can be filled with his glory," it must 
 first be filled with his gospel, and Christ's commission to his servants 
 must be carried into execution. Matt, xxviii. 18, 19. The divine 
 glory will then be seen, in the abundance of his faithfulness and truth. 
 The church itself, no longer disfigured with the meretricious orna- 
 ments of " the mother of harlots," will then shine forth in all her na- 
 tive beauty and gracefulness, as <Hhe bride, the Lamb's wife." Rev. 
 xxi. 9. 
 
 III. The grounds on which we may expect the fulfilment of this 
 petition to which David has put his "Amen, and amen." 
 
 Judging from appearances, and the revulsions of the kingdom of 
 anti-christ, the prospect is somewhat discouraging. The thorns and 
 the briers of paganism, of Mahommedanism, of popery, and of false 
 religion every where infest the ground, and hinder the spread of the 
 gospel: but the Lord will pass through them and burn them up, and 
 who shall set them in battle against him ? Isai. xxvii. 4. 
 
 i. We are assured that the whole earth shall be filled with the 
 rglory of God, from the promises made especially to Christ; and 
 " the zeal of the Lord of hosts will perform it." Psal. ii. 8j Isai. ix. 
 7; xlix. 6; liii. 11. 
 
 2. The prophecies and promises given to the Church of God, 
 ensure the fulfilment* of this petition. "The stone cut out of the 
 mountain without hands is to become a great mountain, and fill the 
 whole earth; a little leaven is to leaven the whole lump; and the 
 kingdom shall be given to the saints of the Most High." Dan. ii. 34, 
 35; vii. 18,27. 
 
 3. The prophecies already accomplished, add to this assurance. 
 These are the first-fruits of the harvest, and the certain pledge of all 
 that is to follow. 
 
 While, however, it becomes us to be looking forward on behalf of 
 the world, let us not forget ourselves, and our own state and condi- 
 tion. What would it profit us, if all the world were saved, and we 
 ourselves be lost? Yet if the interest of Christ lies near our hearts, 
 it will show that we are his true subjects, and faithful friends. In 
 that case also we shall reiterate the prayer of David with the utmost 
 
LIFE AND SALVATION IN CHRIST ALONfi. 223 
 
 fervour and satisfaction, saying, " Thy kingdom come, and let the 
 whole earth be filled with thy glory: Amen, and amen.'' 
 
 LIFE AND SALVATION IN CHRIST ALONE. 
 
 And this is the record, that God hath given to us eternal life, and this life is in his 
 
 Son. — 1 John v.rll. 
 
 These few expressive words contain an epitome of the whole 
 gospel, which in a preceding verse is called a testimony or witness, 
 and here a record, the testimony having now been committed to 
 writing. The term " record " also denotes the permanency of the 
 gospel, that it is now irrevokable, and is God's memorial unto all 
 generations. To its inviolability the Three in heaven, and three on 
 earth, are said to bear witness, ver. 7, 8. Of its truth and certainty 
 every believer also has an inward witness, and sets to his seal that 
 God is true; but every unbeliever, by rejecting his testimony makes 
 God a liar, and comes into condemnation. 
 
 The apostle in the text is personating believers, when he says, God 
 hath " given to us" eternal life. In the gift of Christ for us, we are 
 considered as sinners; but in the bestowment of eternal life upon us, 
 we are considered as believers. *<He that believeth on the Son hath 
 everlasting life; but he that believeth not the Son shall not see life."' 
 John iii. 36. 
 
 I. Explain and illustrate the doctrine of the text. 
 
 1. By eternal life is not meant merely a perpetuity of existence. 
 
 God in creating us immortal may be said to have given us 
 this already, having "breathed into man a living soul." Eternal life 
 then is the opposite of eternal death, or of an everlasting separation 
 from God, and includes the enjoyment of endless felicity. 
 
 2. Eternal life being the gift of God, implies that we have forfeited 
 all by sin, and that it can never be obtained by our own obedience. 
 
 It was comprised in the covenant of works made with man 
 in innocence, but all is lost by disobedience. The law which was or- 
 dained unto life, is found to be unto death. How ignorant soever 
 men may be of the great evil of sin, all know that they are sinners, 
 and therefore might know that there is no hope of eternal life from 
 any worthiness in us; and that if ever we be saved, it must be by 
 mere grace. 
 
 3. This life being in his Son, informs us that the way in which God 
 bestows it upon us as sinners is through the mediation of Christ. 
 
 This is the grand peculiarity of the gospel: hence it was that 
 the " doctrine of the cross became a stumbling-block to the Jews, and 
 to the Greeks foolishness," as it is with many now, who are ready to 
 ask. Why could not God forgive sin without an atonement, and save 
 us without a Mediator. Certainly, it is not for want of love, or of 
 power to do it, but a supreme regard to righteousness forbids. Equi- 
 ty and consistency are the foundation of government, nor is it possible 
 
224 LIFE AND SALVATION 11^ ClfRlSt ALONE. 
 
 that the government of the universe could rest on any other basis. 
 If God had forgiven sin without some public expression of his hatred 
 to it, it would have appeared as if he had connived at it, and all he 
 had said against it in the prohibition and threatenings of his holy law 
 would have stood for nothing. Hence the punishment of the fallen 
 angels; for if he could have passed by one instance of rebellion, why 
 not another ? The effect of this would have been injurious to the 
 government, by destroying that respect which was due to it from all 
 his creatures. Or had there been salvation without an atonement, it 
 must have been at the expense of truth and righteousness, and this 
 would have been a damp to all holy beings. But through the 
 
 incarnation and obedience of the Son of God, all these impediments 
 are at once removed. God's righteousness is now declared even in 
 the remission of sin: he can now be just and yet the justifier of him 
 that believeth. Rom. iii. 25j 26'^ 2 Cor. v. 20, 21. 
 
 In this important transaction, three qualifications appear to be ner-' 
 cessary in the character of a Mediator — personal dignity, so that in 
 his suflferings there might be a sufficient expression of the divine dis- 
 pleasure against sin: the possession of a nature susceptible of suffer- 
 ing: and perfect purity. 
 
 (1.) Dignity of person and character is necessary to him who shall 
 be the Mediator betwixt God and man. If in showing his displeasure 
 against sin, God had directed the slaying of an animal, would that 
 have been sufficient? It did for types, but no more. What would 
 such a sacrifice be in the sight of God, and how could it attract the 
 attention of the universe? If a human being, though innocent, had 
 been made a sacrifice, it would not have had sufficient weight in the 
 general system; for what proportion can there be between one indi- 
 vidual of the human species, and the whole universe of intelligent 
 beings. But oh, for God so to love the world, as to give his 
 
 only begotten Son, and to deliver him up for us all, is an object of 
 sufficient magnitude to fix the admiration of heaven and earth. Rev. 
 V. 12, 13. 
 
 (2.) He must possess the same nature as the offender, not only to be 
 susceptible of divine displeasure, but that all might see it was /or man 
 he suffered. Hence it was necessary, not only that sin should be 
 openly condemned, but that it should be condemned " in the flesh." 
 Rom. viii. 3; Heb. ii. 14. 
 
 (3.) A Mediator must in this case be perfectly innocent and holy. If 
 Moses had not been free from the idolatry and rebellion of the people 
 of Israel, his prayer could not have been heard on their behalf; but 
 "the Lord would pardon them for his sake.'^ Exod. xxxii. 11 — 14. 
 "Such an intercessor became us, through whom we also might obtain 
 forgiveness.'^ Heb. vii. 26; Ephes. iv. 32. 
 
 II. Consider the interest we have in tliis subject. 
 
 1. We are all immortal and accountable creatures, and things are 
 come to such an issue, that eternal life or eternal misery must be ourpor- 
 
MOTIVES TO CHRISTIAN PERSEVERANCE. 225 
 
 tion. We cannot go back into non-existence; immortality is impressed 
 upon oar nature. Neither can we go into any intermediate state, we 
 must go forward. The gates of heaven stand open, and so does the 
 mouth of hell; and one of these we must finally enter. 
 
 2. Having heard the gospel, there is now no other alternative, but to 
 believe it and be saved, or to make God a liar and be lost for ever. 
 We cannot now stand in the situation of heathens, who have nothing 
 but the light, of nature ; for "unto us is the word of this salvation sent." 
 Acts iv. 12. 
 
 3. As God gives eternal life, so we must be willing to receive it 
 merely as a free gift, and to be numbered among the chief of sinners, 
 or we can never enjoy it. 
 
 4. As he gives it only in his Son, so that must be the way in which 
 we seek it, or we shall never find it. This is the great stumbling- 
 block with many; 'Uet us therefore beware that we do not perish 
 through unbelief." Rom. ix. 32. 
 
 5. As this is God^s way of giving salvation, so if we thus seek it, we 
 shall be sure to find it. Every one that seeketh, findeth ; and " to him 
 that knocketh, it shall be opened." There is no sin too great to be 
 forgiven, no sinner so lost but he may be saved. Isai. Iv. 7. 
 
 6. Think of the important /?r/ze held up to view, eternal life and 
 blessedness. To miss of this will incur a loss that can never be esti- 
 mated, and never be repaired. Matt. xvi. 26. 
 
 MOTIVES TO CHRISTIAN PERSEVERANCE. 
 
 The path of the just is as the shining light, that shineth more and more unto the 
 perfect day. — Proverbs iv. J 8. 
 
 Solomon was an attentive observer of the conduct of mankind; he 
 noticed the way in which wicked men were walking, and the way of 
 the righteous; and in various parts of this book he gives us his ob- 
 servations on their difierent results. The text describes the way of 
 the just, in opposition to that of the wicked, and the contrast is 
 strongly marked. 
 
 (1.) Observe, that true religion is Me 2^>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: <Mhey know not what 
 they do." This very plea implies that it was an awful sin 
 they were committing, though they were blinded to it; it was one on 
 
ti 
 
 229 
 
 which the heavens frowned with preternatural darkness, and the earth 
 trembled while they perpetrated the dreadful deed. It was such as 
 might have awaked the vengeance of God, to send out evil spirits 
 and destroy them. For offering insult to an angel in human form, 
 the inhabitants of Sodom were smitten with blindness; but the guilt 
 of the inhabitants of Jerusalem is not to be described. 
 
 4. The efficacy of the petition^ in securing the blessing prayed 
 for. A good man might say of his murderers as Stephen 
 
 did, "Lord, lay not this sin to their charge;" but it would not follow 
 that that they would certainly be forgiven. But the intercession of 
 Christ is for ever prevalent, for "him the Father heareth always."- — 
 The blood which then flowed from the cross gave efficacy to his 
 prayer; the plea itself was the cry of blood, even of that "which 
 speaketh better things thaj;i the blood of Abel." The plea 
 
 of the suffering Saviour had an immediate reference to his death, the 
 very design of which was to procure the forgiveness of sin. In this 
 instance therefore he showed what was the object of his sacrifice, and 
 how it would be carried into effect by his intercession. Luke xxiv% 
 46, 47. 
 
 II. The plea by which the petition is enforced: "they know not 
 what they do." 
 
 1. It is such as would have not been found by any other advocate. 
 
 Who indeed could have devised any plea whatever for such an 
 offence, and for such sinners; or who dared so much as to think of a 
 plea in such a case? Yet the blessed Saviour finds one, and the only 
 one that could avail. 1 Tim. i. 13. 
 
 2. It is a plea which shows that sin has different degrees of guilt, 
 according to the circumstances under which it is committed. 
 
 Sins committed through ignorance and unbelief, though great, are not 
 so aggravated as those committed against light and knowledge: hence 
 it was that Paul obtained mercy, while apostates find none. 1 Tim. i. 
 13; Heb. x. 2Q — 29, Heathens, though guilty, are not so fearfully 
 involved as those who have the gospel and reject it. Heb. ii. 3; xii. 25, 
 
 3. It is a plea which teaches us, thatybr some there was no mercy, 
 though there might be for those on whose behalf it was offered. 
 "There is a sin unto death," which has no forgiveness " in this world, 
 nor in that which is to come." Matt. xii. 32. And there were some 
 among the Jews for whom there was no mercy for what they had done 
 in this matter, though the populace in general, and many of the rulers, 
 knew not what they did; and hence it was that Peter afterwards ex- 
 horted them to repentance, in the hope of their being forgiven. Acts 
 iii. 17—19. 
 
 4. Though their ignorance afforded a plea for mercy, they were not 
 to be pardoned without repentance. Christ never prayed that 
 sinners should be forgiven only in this way, nor that they should be 
 pardoned before they repent; for this would be incompatible with the 
 whole design of his mediation. His intercession for their pardon there- 
 
230 THE ONLY RELIEF TFOR THE ANXIETIES OF LIFE- 
 
 fore includes repentance, and hence it was that such multitudes of the 
 Jews were afiervvards pricked to the heart under Peter's sermon. Acts 
 ii. 37. Sinners must know what they have done, before they can ex- 
 pect mercy. Jer. ii. 19. 
 
 Improvement. 
 
 (1.) We see there is that in the nature of sin which surpasses all 
 our conceptions. When sinners offend against God, oppose the gospel, 
 and reject the Saviour, "they know not what they do." Would any 
 one, if he knew it, offend his best friend, serve his worst enemy, and 
 plunge himself into endless ruin? Or having brought himself into 
 danger, would he reject the way of escape ? Yet such is the case 
 with every unbeliever. 
 
 (2.) Still we learn that notwithstanding the evil nature of sin, there 
 is no reason for despair, not even for the chief of sinners. If Jeru- 
 salem sinners can be pardoned, there is hope for all: and it was amongst 
 these unparalleled offenders that the mercy was to begin, as an example 
 to all nations. Luke xxiv. 47. 
 
 (3.) The conduct of our blessed Lord is set before us in this instance 
 as an example, teaching us what must be our spirit towards our ene- 
 mies and persecutors. Stephen followed this example, and we must 
 learn to do the same. Acts vii. 60; Matt. v. 44, 45. 
 
 THE ONLY RELIEF FOR THE ANXIETIES OF LIFE. 
 
 Be careful for nothing; but in every thing by prayer and supplication, with thanks- 
 giving, let your requests be made known unto God. — Philippians iv. 6. 
 
 It is the will of God that his people should live in a state of entire 
 dependence upon him, like children upon a father. Hence our Lord 
 directs his disciples not to be anxious about the things of the present 
 life, for our heavenly Father knoweth what is needful for us. Matt, 
 vi. 31, 32. The unbelieving world are seeking after present good, like 
 beasts of prey that roam abroad; but real Christians are a little flock, 
 for whom the owner himself provides. This also is the sentiment 
 inculcated in the text, which contains both caution and direction. 
 
 I. Consider the caution addressed to us: '*Be careful for nothing." 
 
 1. The design certainly is not to dissuade us from all care and con- 
 cern of every kind, much less that we should be indifferent or unmind- 
 ful of our spiritual interests. There is a care which we are re- 
 quired to exercise with respect to the things of the present life, for we 
 are to provide for our own house, and for things honest in the sight of 
 all men. Some, indeed, have pleaded this language as an excuse for 
 sloth and idleness, and in favour of a monastic life, as if the common 
 and necessary concerns of the world were incompatible with (rue re- 
 ligion. But this is directly opposite to the Scriptures, which teach 
 us to be "diligent in business, fervent in spirit, serving the Lord." 
 Rom. xii. 11. 
 
THE ONLY RELIEF FOR THE ANXIETIES OF LIFE. 231 
 
 2. The design is to caution us against «ni?20W5 and inordinate care, 
 such as is accompanied with fretfulness, impatience, and distrust. 
 We are apt to be careful in this way at all times; even in prosperity 
 the cares of the world will come upon us, and the deceitfulness of riches 
 are sure to beguile; but in the day of adversity these cares are greatly 
 multiplied. Many have had to struggle hard and long with the difficul- 
 ties of poverty, and are scarcely able to struggle any longer. Many 
 who once were comfortably provided for, can now see no way before 
 them, and are burdened with anxieties destructive of their peace. 
 Others who feel not these difficulties, are careful and solicitous about 
 what may be, and are filled with gloomy apprehensions about the 
 future. But all such inordinate anxieties are to be laid aside, as 
 
 dishonourable to God, and injurious to ourselves. This state of mind 
 is made up of fretfulness, impatience, and distrust; and cannot, after 
 all, make one hair white or black. How much wiser therefore and 
 better is the apostle's advice, to be careful for nothing, but to cast our 
 burden upon the Lord, that he may sustain us! Psal. Iv. 22; 1 Pet. v. 7. 
 
 II. The direction given us: "In every thing by prayer and sup- 
 plication, with thanksgiving, let your requests be made known unto 
 God." 
 
 Three things are here recommended; prayer, supplication, and 
 thanksgivino; — 
 
 " Praj'er " relates chiefly to the removing or averting of evils, and 
 supplication to the bestowment of good; a distinction frequently ob- 
 served in the scriptures. 1 Tim. ii. 1. 
 
 " Prayer and supplication " is more expressive of importunity than 
 prayer only, and denotes the ardour of the soul in this holy duty. 
 Dan. ix. 17, 20; Heb. v. 7. It also implies humility and deep con- 
 trition, and is the language of a penitent and contrite heart. 2 Chron. 
 xxxiii. 12, 13; Zech. xii. 10. 
 
 " Thanksgiving '^ shows that we are not to be so intent on the 
 averting of evils, either feared or felt, as to be forgetful of the mer- 
 cies that we enjoy; but like Solomon, while offering prayer and sup- 
 plication for the people of Israel, we are to remember the loving- 
 kindness and faithfulness of the Lord towards u». 1 Kings viii. 
 54—56. 
 
 The direction here given us may therefore include the following 
 particulars: — 
 
 1. Whatever evils may befall or threaten us, let us carry them all 
 to a throne of grace, and " make our requests known unto God." He 
 has appointed this means of relief, that we may feel our dependence 
 upon him; that we may go to him day by day for our daily bread, 
 as children to a father. 
 
 2. We are not to be content with a form of prayer, but to use im- 
 portunity, and make supplication as Jacob did, who wrestled hard and 
 obtained the blessing. Also that we "set" ourselves to seek the 
 Lord as Daniel did, by devoting some special times and seasons to 
 that purpose. Dan. ix. 3. 
 
232 NATURE AND OFFICE OF CONSCIENCE. 
 
 3. We are not to be satisfied merely with the removal of evil, but 
 to be importunate for the bestowment of real good. In making prayer 
 and supplication, we are to lay hold of God's mercy and faithfulness, 
 and to plead with him, like the patriarch, saying, "Hast thou not 
 said, I will surely do thee good?'* Gen. xxxii. 12, 
 
 4. While imploring favours, let us not be unmindful of past and 
 present mercies. When deprived of every earthly good, Job could 
 bless the Lord for what he formerly possessed ; and we still have 
 much to be thankful for, whatever may be .our present troubles. 
 
 5. The direction given us in the text will apply to all cases; it is a 
 remedy for every evil and every ill. The promise immediately fol- 
 lowing the text also shows the unspeakable advantages connected 
 with the advice given. 
 
 NATURE AND OFFICE OF CONSCIENCE. 
 
 The spirit of man is the candle of the Lord, searching all the inward parts of the 
 belly. — Proverbs xx. 27. 
 
 The text is not to be taken literally, but figuratively. " The spi- 
 rit of man" does not here mean the soul, or the intellectual part ge- 
 nerally; neither does the other expression mean the body, or the cor- 
 poreal part of man; for the terms would then convey no distinct or 
 intelligible meaning. But rather, by the former of these expressions 
 is meant the conscience, and by tlie latter the inmost soul, as in the last 
 clause of verse 30. 
 
 The import of the passage seems to be. That conscience is God's 
 superintendent in the soul of man, a light which he has placed there 
 as a witness for himself. 
 
 I. Offer a feyv explanatory remarks on the nature of conscience in 
 man. 
 
 In general it may be considered as that faculty of the mind, whose 
 office it is to take cognizance of the good and evil of our own actions, 
 motives, and dispositions. 
 
 1. In particular it is knowledge, and so a branch of the understand- 
 ing. But though conscience is inward light and knowledge, 
 it is distinguished from the understanding, which is that faculty by 
 which we judge of the good and evil in the actions of other persons. 
 Conscience has only to do with our own actions. 
 
 2. It is mere fcnowj/erf^e, including in it neither good nor evil, though 
 it takes cognizance of both. Real goodness does not consist 
 in knowing what is right, but in loving and doing what is right. 
 Conscience, therefore, considered in itself, has nothing in it of moral 
 goodness. Some have mistaken the dictates of conscience for 
 virtuous inclination, or grace in the heart; and hence have called it 
 " the moral sense." Conscience is indeed a sense of right and wrong, 
 in things of a moral nature; but it contains in it no morality, any 
 more than the sense of pain or pleasure. It exists in the best and in 
 
NATURE AND OFFICE OF CONSCIENCE. 233 
 
 the worst of men, and will exist in them for ever, whatever be their 
 character or condition. Devils also are the subjects of conscience, 
 for they believe and tremble. Some have mistaken the dictates of 
 conscience for those o^ real religion; and because they have felt strong 
 conflicts between conscience and inclination, have supposed them- 
 selves the subjects of a spiritual warfare, and called these exercises by 
 the name of Christian experience. Others have mistaken the 
 
 dictates of conscience for the operations of grace, and the influence of 
 the Holy Spirit. What is called " common grace," and said to be 
 given to all men, is nothing more than the workings of natural con- 
 science, aided by adventitious circumstances. There is therefore no 
 more propriety in calling this grace, than there would be in so deno- 
 minating any other of the intellectual faculties. Persons under strong 
 convictions have appeared for a time to be the subjects of a work of 
 grace, when it has only been the work of conscience, without any 
 holy or saving effect. It is true we read of "a good" and 
 
 " an evil conscience," of a " conscience void of offence," and of a 
 *^ conscience that is defiled;" but these expressions do not strictly 
 mean that there is either good or evil in conscience itself, but in be- 
 ing or not being conformed to its dictates or decisions. To preserve 
 a '* conscience void of offence," for example, is to live in obedience 
 to its dictates. Tenderness of conscience is, properly speaking, ten- 
 derness of spirit, fearing to violate a sense of right and wrong. 
 
 3. Though it be a light shining in all men, it does not shine in all 
 men in the same degree. The clearness and strength of ift dictates 
 exist in various degrees in different persons, and in the same persons 
 at different times. In general, conscience is enlightened according 
 to the different advantages which we possess, either from early edu- 
 cation or religious instruction. There is a great difference between 
 the conscience of heathens without a revelation, and that of persons 
 who enjoy the privileges of the gospel; and so by comparison in other 
 cases. A system of false religion will sometimes pervert the 
 
 dictates of conscience, and give it a wrong bias, as in the case of Saul 
 of Tarsus, and many others, who are corrupted by pernicious princi- 
 ples. Evil habits will also defile the conscience, till it become " seared 
 as with a hot iron." 
 
 II. Consider the important office of conscience in the souls of men. 
 It is "the candle of the Lord, which searches all the inward parts of 
 the belly." 
 
 1. It is this light which leaves the heathen world without excuse, 
 amidst their crimes and abominations. They are all conscious of be- 
 ing sinners, of doing that to others which they would not wish others 
 to do to them, and are therefore violators of the law of equity. They 
 are also conscious of being sinners before God, and of doing "things 
 worthy of death;" and on this principle they will be condemned. 
 Rom. i. 28—32; ii. 15. 
 
 jf 2. It is this which heightens the guilt of unbelievers, and renders 
 VOL. II. — 30 
 
334 NATURE AND OFFICE OF CONSGIENCE. 
 
 them still more inexcusable, amidst the advantages of the gospel dis- 
 pensation. Hence the dreadful wo denounced against Bethsaida and 
 Chorazin. Matt. xi. 21. It was the violation of conscience that ren- 
 dered Cain so miserable, and filled the mind of Saul with despair. In 
 the same way Herod the king was terrified and alarmed, after he had 
 beheaded John the Baptist; for he knew him to be a righteous man, 
 and had "heard him gladl}^" Mark vi. 16,20. 
 
 3. It is this which renders those inexcusable who, while under 
 strong convictions of sin, are still "going about to establish their own 
 righteousness, not submitting themselves to the righteousness of God." 
 When, under the terrors of an awakened conscience, any are fleeing 
 for refuge to their own good works, it is dangerous to cherish in them 
 the hope of salvation; for many have stumbled here, and perished. 
 And even those who may eventually be saved, are nevertheless in a 
 perilous condition, while unreconciled to the only medium of sal- 
 vation. 
 
 4. It is the light of conscience that renders the loose and carnal 
 conduct of some professors so offensive in the sight of God. " He that 
 knoweth his Lord's will and doeth it not, shall be beaten with many 
 stripes." " There is a sin unto death," as the apostle says; and it 
 may be that the repeated and wilful violations of conscience in som& 
 men, render their sin unpardonable, as in the case of Saul and Judas, 
 who deliberately sinned against light and knowledge. Heb. x. 26. 
 
 5. The voice of conscience will stop the mouth of an ungodly world 
 in the day of judgment, and pronounce every man guilty before God. 
 They will then know that his ways are equal, and that their con- 
 demnation is just, for conscience will be a thousand witnesses. Rom. 
 iii. 19; Psalm li. 4. 
 
 6. It is this will render the sufferings of the wicked in a future world 
 intolerable. Conscience will be like " the worm that dieth not, and 
 the fire that is not quenched." Some of its bitter effects are felt in 
 this life, but in the end it will produce tribulation and anguish, and 
 utter despair. Gen. iv. 13; Prov. v. 11 — 13. 
 
 7. It is by this light that real Christians are preserved amidst va- 
 rious temptations. Gen. xxxix. 9. Let but conscience be enlightened 
 and regulated by the word of God, and faithfully employed in the 
 work of self-examination, and its importance will be seen and felt; 
 for " if our hearts condemn us not, then have we confidence towards 
 God." 
 
 8. The testimony of conscience is the great comfort and support of 
 good men, under all their persecutions and reproaches for Christ's 
 sake, and will be a witness for them in tlie day of judgment. 2 Cor. 
 i. 12; 1 Pet. iii. 16. 
 
 9. The office of conscience yields abundant advantage to the Chris- 
 tian ministry. Notwithstanding the total depravity of mankind, all 
 possess a conscience that is accessible to truth; and though the mi- 
 nisters of the word cannot always reach the heart, they can commend 
 themselves to every man's conscience in the sight of God; and in 
 
i 
 
 235 
 
 doing this they are pure from the blood of all, while the finally im- 
 penitent are left without excuse. John viii. 9; Acts xx. 33-, 2 Cor. 
 iv. 2. 
 
 JACOB'S VOW. 
 
 And Jacob vowed a vow, saying, If God will be with me, and will keep me in this 
 way that I go, and will give me bread to eat, and raiment to put on, so that I come 
 again to my father's house in peace; then shall the Lord be my God. — Genesis 
 XKviii. 20, 21. 
 
 Vows, so common under the Old Testament, were a kind of reli- 
 gious and sacred promise, made before the Lord; and in the time of 
 Moses a law was ordained for their regulation. Lev. xxvii. All 
 vows are indicative of strong affection, and are solemnly ^indi^g 
 upon the party to perform his promise, though some vows have been 
 rashly made, as in the case of Jephthah, and of Peter. 
 
 The same law may not be as binding upon us as upon the Jews; 
 but wh-ere we take God's revealed will, both as to what we desire and 
 what we promise, i-t -cannot be improper to enter into a solemn engage- 
 ment of this kind.; and under some circumstances it may be one of the 
 Jiighest exercises of grace. 
 
 I. Observe the terms and conditions of Jacob's vow: "If God will 
 be with me and will keep me in this way that I go, and will give me 
 bread to eat, and raiment to put on, so that I come again to my father'5 
 house in peace." — 
 
 In general, these terms and conditions agree with the divine promises, 
 and so exemplify the power of faith. We may pray submissively for 
 things not expressly promised, as x\braham did for Sodom, and David 
 for the life of his child; but when founded upon promise, there is 
 much greater encouragement; for " if we ask any thing according to 
 his will, he heareth us.'^ 1 John v. 14. Such is the case when a sinner 
 repents, and prays for mercy in the Redeemer's name; also when we 
 pray for the success of the gospel, and for such temporal blessings as 
 -shall be best for us. 
 
 The order of things in Jacob's vow is such as corresponds with our 
 Lord's direction, of seeking first the kingdom of God and his righ- 
 teousness; and when this order is preserved, we need not fear but aU 
 things will be added to us. 
 
 More particularly — 
 
 1. His leading request is, that God would he with him. This 
 
 is expressive of God's favour being towards him, and giving him good 
 success, as in the case of Abraham, Isaac, and many others. Gen. xxi. 
 22; xxvi. 28. This is of great importance to us, in the way we go 
 through life. What are we in all our labours and pursuits, without 
 God; or what, in all our tribulations? Jacob afterwards felt the ad- 
 vantage of God's being with him, in a time of trial : and we also are 
 surrounded with a host of enemies. Gen. xxxi. 42. 
 
236 
 
 2. He prays that God would keep him in the way he was going. 
 
 Two important particulars are implied in this. One is, that 
 his way was right, or he could not expect the presence of such a guide. 
 It is of great consequence to us that we are found in the path of duty, 
 or our prayer will be a t^in. Another thing is, that we are in danger 
 of going wrong, and of suffering wrong when we are in a right path, 
 and therefore need a protector and a guide. Jacob's prayer will not 
 apply to any other than a right vvay, and to such only as feel the 
 need of divine direction. 
 
 3. That God would give him bread to eat and raiment to put on. 
 
 Jacob only asks for what is absolutely necessary, food and 
 raiment; and having this it becomes us to be content. 1 Tim. vi.-8. 
 The flesh may desire more, and God may give us more, but we are 
 not allowed to ask for more. The inspired petition is, " Give us this 
 day our daily bread." 
 
 4. That he might come again to his father's house in peace. 
 
 It is supposed that he would come again, as the Lord had promised, 
 ver. 15: but his great desire was that he might come in peace. Wbat 
 more desirable than to be blessed in our going out and in our coming 
 in; to be preserved on our journeys, and brought home in peace? 
 Psalm cxxi. 7, 8. 
 
 II. The vow itself: "Then shall the Lord be my God." 
 
 This expresses Jacob's decided choice, and includes the total renun- 
 ciation of idols. In taking the Lord to be his God, he fulfilled what 
 was afterwards written in the commandment: "Thou shalt have no 
 other gods besides me." 
 
 1. Jacob's vow illustrates the nature of true conversion, and pro- 
 bably this was the time of the patriarch's conversion, when he so 
 solemnly pledged himself to the God of his fathers. For what is 
 conversion, but taking the Lord to he our God? renouncing every 
 other portion, and placing all our hopes in him. Psal. xvi. 2; Isai. 
 xxvi. 13. 
 
 2, Having entered into such solemn vows, may teach us the neces- 
 sity of reviewing them on many occasions, and of looking back to the 
 time and circumstances in which we engaged to be the Lord's. Ja- 
 cob remembered his vow long afterwards, and went up to worship at 
 Bethel, where the vow was made. Gen. xxxv. 1 — 3. For us also to 
 reniember our first love, zeal, and tenderness of conscience, will help 
 to rekindle our former feelings, and make us know that the vows of 
 God are upon us. Jer. ii. 2, 3. Let us go up to Bethel, as Jacob did, 
 and "dwell there." 
 
 Let it serve for self-examination, that if the Lord be our God, 
 his will is our law, his glory is our end, and he himself will be 
 our portion. 
 
( 237 ) 
 
 PERPETUITY OF THE CHURCH OF GOD. 
 
 Rejoice not against me, O mine enemy: when I fall, I shall arise: when 1 sit in dark- 
 ness, the Lord shall be a light unto me. — Micah vii. 8. 
 
 MicAH was contemporary with Isaiah, and prophesied about a hun- 
 dred and fifty years before the captivity; but though the event was so 
 distant he foretold it, as Isaiah did, and also its termination. 
 
 The prophet in the text personates the Church, and anticipates what 
 would be her language during the captivity. Three things are here 
 supposed — 
 
 (1.) That the church would have a " fall," and for a time would 
 "sit in darkness." Babylon would cast her down, and shut her up 
 as it were in prison. Psal. cvii. 10 — 12. 
 
 (2.) That when this should come to pass, her "enemy would re- 
 joice," and triumph over her. Thus it was with Edom, with Baby- 
 lon, and many others. Psal. cxxxvii. 7 — 9; Zeph. ii. 8 — 10 
 
 (3.) Though she should fall, it would not be to rise no more; and 
 though she should sit in darkness, "the Lord would be a light unto 
 her." This was fulfilled in the time of Cyrus: hence she is described 
 as looking at her enemies, and foretelling their confusion, ver. 9, 10. 
 
 Such appears to be the general meaning of this prophecy; and 
 from it we may learn. That the church of God, though encompassed 
 with opposition, and subject to many evils in this world, will live 
 and outlive all her enemies. 
 
 I. Consider the church of God as encompassed with adversaries in 
 all ages, and subject to many evils in the present world. 
 
 From the very beginning, when God revealed his design of having 
 a church in the world, it was intimated that it would meet with great 
 opposition, but the " Seed of the woman should bruise the serpent's 
 head." Thus it has been in all ages, and we have seen it exemplified 
 to the present time. The carnal mind has always been at enmity 
 with God, and those who are born after the flesh have always perse- 
 cuted those who are born after the Spirit. Gal. iv. 29. 
 
 1. The church of God under the patriarchal age, was encom- 
 passed with enemies, and had to encounter various kinds of opposition. 
 
 First as individuals, they w^ere attacked by assassination in 
 the person of Abel, whom Cain slew. Then in society, as " the sons 
 of God," they were surrounded with corruption, which abounded on 
 every side. Gen. vi. 1 — 4. Afterwards as families, they were ex- 
 posed to scoffers, and to the opposition of the unbelieving part of 
 their own households. Ishmael mocked Isaac, and Esau hated Jacob. 
 
 2. During the existence of the Jewish church, the same kind of 
 hostility prevailed in different forms. When the Israelites 
 began to increase and multiply in Egypt, they were oppressed; and 
 when they afterwards became a nation, they were as a burdensome 
 stone for all people. Zech. xii. 3. Edom and Moab, Babylon and 
 
238 PERPETUITY OF THE CHURCH OF GOD. 
 
 Tyre, were continually seeking the destruction of Israel, and Zion 
 was the object of their bitterest enmity. 
 
 3. The church of God under the new testament especially, is sur- 
 rounded with enemies, and the gates of hell have tried to prevail 
 against it. During the first three hundred years the Christian 
 church was persecuted by the civil power, under the form of pagan- 
 ism; and in later periods, by the papal anti-christ. But now we 
 may sing as David did, saying, " Blessed be the Lord, who hath not 
 given us as a prey to their teeth. Our soul is escaped as a bird out 
 of the snare of the fowlers: the snare is broken, and we are escaped." 
 Psal. cxxiv. 6, 7. 
 
 4. The opposition to which the church of God is exposed, is not 
 from men only, for they are Satan's agents, and he is to be consi- 
 dered as the grand adversary. It is the seed of the serpent, 
 with the serpent at their head; the dragon and his army. Rev. xii. 
 13 — 17. There are seasons indeed in which the enemy seems to be 
 at rest, but in reality it is not so. When the power of persecution 
 is restrained, he works the more by silently corrupting the church of 
 God, in principle and in practice. This was the case in the time of 
 Constantino, wlien the church was fostered by and brought into alli- 
 ance with the state; and it is the same in our day. The gospel is 
 debased by error, and the worship of God adulterated with human 
 inventions. Matt. xv. 9. 
 
 II. Observe how the church of God has lived through it all, and 
 shall outlive all her enemies. 
 
 1. All other kingdoms are doomed to fall, and to rise no more, 
 but God's kingdom shall stand for ever. Egypt and Edom, 
 those ancient enemies of the church, where are they ? They said of 
 Jerusalem " Rase it, rase it, even to the foundation:" but they them- 
 selves have been rased from the earth. Israel saw them buried, and 
 Israel survives. Babylon, where is now that mighty city ? Zion 
 witnessed her downfal, and her kingdom was numbered and finished: 
 but Zion still lives, and shall live for ever. Psal. ix. 6, 7. 
 
 2. Every thing external to the church shall fall to rise no more, 
 and yet the church itself shall live. The city of Jerusalem, 
 which was once her residence, and the temple, where her worship 
 was celebrated, are gone, but Zion still remains. The nation of the 
 Jews, God's peculiar people, are broken and scattered : yet the church 
 is still preserved, and God has visited the gentiles, to take out of them 
 "a people for his name." 
 
 3. The church has sometimes been reduced to so low a state, as 
 almost to threaten its extinction; and yet it has always been raised 
 from its ruins, and established with greater strength. This 
 was the case in some of the persecutions during the first three centu- 
 ries of the Christian era; they thought that they had wholly sup- 
 pressed the sect of the Nazarenes; and yet a seed was left, which 
 increased and multiplied the more it was oppressed, like the people 
 
THE PAINFUL RETROSPECT. 239 
 
 of Israel in Egypt. A little before the reformation from 
 
 popery, Zion was covered with a cloud of darkness, and yet the Lord 
 was a light unto her; and while "all the world wondered after the 
 beast," there were a few that followed the Lamb. 
 
 Improvement. 
 
 (1.) If the church of God is safe, in the midst of all her enemies^ 
 so is every indimdual member of it; for what is true of the whole, 
 must also be true of every part. As individuals we have not only to 
 wrestle wdth flesh and blood, but also with principalities and powers, 
 and we must go up through great tribulation ; but every one whose face 
 is Zion-ward may adopt the triumphant language of the text, and bid 
 defiance to all their enemies. Though they fall into various afflic- 
 tions, they shall not perish in them. They shall not be as Saul, but 
 as David, who waxed stronger and stronger. Though they fall into 
 divers temptations, yet shall they arise; and this it is that distin- 
 guishes the character of real saints. Saul and Judas fell, and rose no 
 more. David and Peter also fell, and their enemies rejoiced over 
 them; but they rose again, and became strong in the Lord. If be- 
 lievers fall into sin, they cannot lie eas3^ in that state, but will pray 
 to be delivered. 
 
 (2.) We see that it is of unspeakable importance what side ive 
 take; whether w^e are such as rejoice in Zion's downfal, or in her 
 prosperity. All wicked men are glad at the falls of the godly, and 
 take pleasure in reproaching them for their faults; but it is not so 
 with the friends of God". True benevolence " rejoiceth not in ini- 
 quity, but rejoiceth in the truth." 1 Cor. xxiii. 6. 
 
 THE PAINFUL RETROSPECT. 
 
 O that 1 were as in months^ past ! — Job xxix. 2. 
 
 In the depths of affliction and misery, it was natural for Job to look 
 back on better days, when he lived in ease and prosperity. It was 
 also natural for him to wish the return of these happy seasons: yet it 
 is not well in times of adversity to pore too much on past enjoyments, 
 as it only tends to increase our present bitterness. 
 
 This w^as not all, however, that Job felt; he refers as well to that 
 happy state of soul which he formerly enjoyed. Amidst his outward 
 prosperity he had possessed a good degree of spirituality and main- 
 tained a holy and familiar intercourse with God; but this he seems to 
 have lost during his affliction, ver. 5. The loss of this inestimable 
 privilege he bitterly deplores; at another period of his affliction, he 
 lays it much to heart, xxiii. 3, 4. 
 
 We may apply the text to ourselves, and see whether we have not 
 too much reason to utter the same wish. 
 
 I. Let us call to remembrance some of the best seasons of oui- lives, 
 and see how it was with us formerly. 
 
 ill 
 
 
240 THE PAINFUL RETROSPECT. 
 
 The recollection of former times may be of use to us in several 
 respects; it may tend to encourage us, Psalm xlii. 6; to promote con- 
 viction and abasement, Rev. ii. 3; to revive those feelings we formerly 
 possessed, and kindle a desire for their return. 
 
 There are, in particular, two periods which it will be good for us to 
 remember; the time when we first began to seek the Lord, and those 
 seasons in w^hich we have met with heavy trials. 
 
 1. het us call to remembrance the time when ive first knetv the 
 Lord, and found that he was gracious; the day of our espousals, when 
 we went after him in the wilderness. Jer. ii. 2. Surely we can 
 never forget the time when we first set our faces Zion-ward, when 
 he led us with weeping and supplication. Jer. i. 5. These first 
 operations of grace make a strong impression on the heart. Jacob 
 could never forsiet Bethel, nor Paul his journey to Damascus. The 
 primitive Christians could never forget those happy days, when they 
 were all of one heart and of one soul; nor can we forget the time 
 when we were born as it were into a new world, when the bible seemed 
 as a new book, when the society of the godly was resorted to with 
 delight, when the return of the Sabbath was ardently desired, and 
 every holy duty esteemed an inestimable privilege. 
 
 2. Call to remembrance those seasons in which we have met with 
 heavy trials. The pleasures of true piety are great at first, 
 but not confined lo that period. Our own experience will probably 
 attest, that some of our best seasons have been those in which we have 
 met with great troubles ; for God who comforteth those that are cast 
 down, generally reserves some of the greatest mercies for such sea- 
 sons. If we have met with persecution or reproach for Christ's sake, 
 it was attended with a deeper sense of our love to him. Some of 
 David's best times were when he fled from Saul, and was driven into 
 the wilderness. Bereaving providences have also been mixed with 
 tender mercy, and we could never have relished the promises of God 
 as we have done, but for some such trials. Then indeed we have found 
 that "the Lord is good, a strong-hold in the day of trouble." After 
 we have had discoveries of the plague of our own hearts, and the cor- 
 ruption of our nature, oh how great has the love of Christ appeared 
 towards us. After we had fallen into temptation, and been recovered 
 from it, how sweet has been the renewal of the divine friendship ! On 
 reviewingthese seasons of spiritual refreshment, we can scarcely refrain 
 from saying with Job, " Oh that it were with me as jn months past!" 
 
 II. Inquire into the causes why it is not with many of us as it has 
 been in former times. 
 
 No doubt but in all our inward as well as outward changes there is 
 a mixture of divine sovereignty, though Job's friends seemed to have 
 overlooked this in their accusations of him; and in the abundance of 
 their charity they considered all his afflictions as the fruit of sin, though 
 this conclusion was evidently unjust. Nevertheless it is true, that our 
 iniquities have often separated between God and us; and even Job 
 inquired, "Show me wherefore thou contendest with me.'' 
 
god's counsel to the afflicted. 24l 
 
 But if our religious enjoyments have declined, let us inquire a little 
 into the reasons of it — 
 
 1. Do we cordially love and live upon the truths of the gospel, as 
 much as in times past? If not, it will account for the decline of our 
 spiritual comfort. The doctrines of the gospel are the food of the 
 soul, if we neglect them, we shall be sure to suffer loss. They are 
 the living bread, and "a well of living water, springing up into ever- 
 lasting life." 
 
 2. Are we equally attentive to the duties of religion, as in times 
 past; or have the cares of the world swallowed up all our thoughts? 
 How many that were devoted to God in early life, have afterwards 
 been surfeited with the cares of life, and left their first love ! They 
 then begin to neglect private duties, and lose all relish for those holy 
 exercises in which they once found their chief delight. No wonder 
 then, if it be not with them "as in months past." 
 
 3. Are we as watchful against temptation, as formerly ? If not, 
 this will account for the decay of our comforts, by preventing the 
 success of our prayers. If we indulge in envy and discontent, in pride, 
 the love of riches, or in sensual lusts, God will have a controversy 
 with us, and there will be no solid peace or comfort until this Jonah 
 be cast out. 
 
 III. Observe the consequences of remaining in a declining state, and 
 how desirable it is to have our spiritual strength and comfort renewed* 
 
 1. We shall otherwise attend upon religious duties to very little 
 purpose, and shall find no satisfaction in them. Whatever of earthly 
 good we may enjoy, it will be nothing to us without God. 
 
 2. We shall be in the utmost danger in every hour oi temptation. 
 We are weak and helpless at best; but if God withdraw his presence 
 and support, we fall an easy prey to every temptation. See how it 
 was wnth Peter, and with Hezekiah. 
 
 3. If found in a declining state, what shall we do in the day of ad- 
 versity, and in the hour of death? We shall then need all the suc- 
 cours and all the comforts of true religion; and nothing but nearness' 
 to God, and a life of communion with him, can prepare us for, or sus- 
 tain us in such a time of trial. 
 
 If past enjoyments are so desirable, and the recollection of them be 
 attended with feelings of tender regret; what will the future be, where 
 all our pleasures will be perpetual, and unattended with any alloy ! 
 
 GOD'S COUNSEL TO THE AFFLICTED. 
 
 I will hear what God the Lord will speak: for he will speak peace unto his people, 
 and to his saints: but let them not turn again to folly. — Psalm Ixxxv. 8. 
 
 This psalm appears to have been written after the captivity: it cele- 
 brates the return of Judah to her own land, and intercedes for those 
 who are still left behind. The writer assumes the attitude of the watch- 
 VOL. II. — 31 
 
f48 ood's counsel to the afflicted. 
 
 man upon his tower, looking for good tidings; and hopes from God's 
 usual kindness to his people, that he shall not wait in vain. 
 
 I. Notice the resolution formed : " I will hear what God the Lord 
 will speak." 
 
 In times of trouble there are many speakers, many who offer their gra- 
 tuitous advice, and we are apt to listen to what one and anotiier says; 
 but let us remember that at such seasons God also speaks, and it is 
 better to listen to him. While the two blind men were sitting b\ the 
 way-side, they heard that Jesus passed by, and began immediately to 
 cry to him. The multitude rebuked them, but they regarded it not; 
 they would listen only to the voice of Jesus. Let us do likewise. 
 
 God may be said to speak to us in two ways in times of trouble: by 
 the troubles themselves, and by his word under them. Troubles 
 
 themselves are God's voice, whether to a people or to individuals. 1 
 KinjiS xvii. 18; Isai. xxii. 12; Mic. vi. 9. When God lays his hand 
 upon us, or upon those who are dear to us, it is a call to self-reflection 
 and humiliation before him. We may have made too much or too 
 little of the mercies that are taken from us, and we may alt m nately 
 have done both. But that which more especially requires atten- 
 
 tion is the voice of God's word, under the various ills and trials of life. 
 
 1. If labouring under a aense of guilt and nnworthiness^ and in- 
 quiring what we must do to be saved, let us hear what God the Lord 
 speaks to us in his word The world, indeed, may say there ia 
 no need of this; conscience, on the other hand, may read your doom, 
 and say there is no hope. Despair may say, as in the case of Jonah, 
 "I am cast out of thy sight." Self-righteous hope may say, leave off 
 your open sins, reform your conduct, do as well as you can, and all 
 will be right. But what does God say? Hear ye him, inviting you 
 to the Saviour, and commanding you to trust in him alone; and see 
 that you rest in nothing short of him. Matt. xi. 28; John iii. 16 — 36. 
 
 2. Does your sorrow arise from outward uffliction? Is the Lord's 
 hand laid upon you in a way of sickness, or in the loss of some earthly 
 good, in which you had found great delight.'* Your feelings 
 may possibly say with Jacob, " What good shall my life do unto me?" 
 Dejection and melancholy may say, " I shall go mourning to my grave, 
 for my hope is perished from the Lord." But what does 
 the Lord say in this affliction? " Be still, and know that I am God." 
 " Call upon me in the day of trouble, and I will deliver thee, and thou 
 shalt glorify me." Psal. 1. 15; xci. 15; 1 Pet. v. 6. 
 
 3. IJoes it arise from depressing circumstances, ani} a succession of 
 adverse providences, bringing losses and poverty in their train? 
 
 In such a case many voices will be heard, and much advice be offered; 
 many anxious cares and painful apprehensions will arise. Still it is 
 best to hear what God the Lord will speak; and his advice is, " In all 
 thy ways acknowledge him, and he shall direct thy steps:" "Trust 
 in the Lord, and do good, and verily thou shalt be fed." He "shall 
 supply all our need," and " no good thing will he withhold from them 
 
242 
 
 that walk uprightly." Psal. xxxvii. 3 — 5; Ixxxiv. 11; Phil. iv. 19; 
 Heb. xiii. 5; 1 Pet. v. 7. 
 
 4. The Lord sometimes contends with his people collectively^ as 
 well as with individuals, by removino; useful characters from among 
 them, or by withholding his blessing from the means of grace. 
 In such cases it is good to hear his voice saying, "I have laid help 
 upon one that is mighty, and the government >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 *<flee from the wrath to come by making Christ our refuge." 
 Now this is true wisdom, for a great day is coming for which 
 all other days were made. " Noah being moved with fear, prepared 
 an ark," when the flood was coming upon the earth. For us the ark 
 is already prepared, and he is truly wise that enters in. 
 
 2. " The fear of the Lord '^ will lead us to worship him, through the 
 Mediator; and there can be no reverence of God without it. 
 
 This also is true wisdom; and it is wise in kings to submit, and pay 
 their homage at his feet. Psal. ii. 10 — 12. 
 
 3. The forming of connexions, and choosing our situations in life, 
 is a matter of great importance; and if we do it in "the fear of the 
 Lord," we shall find it to be our truest wisdom. Men of mere 
 worldly prudence, mind only what relates to temporal good; but let 
 us learn to "fear God, and to acknowledge him in all our ways;" we 
 shall then become the companions of them that fear him, and keep 
 his precepts. Lot chose for his situation the well-watered plains of 
 Sodom: but what did he get by it? Happiness in this world does 
 not so much consist in abundance, as in the blessing of God on 
 what we possess. 
 
 4. In passing through life we are exposed to numerous temptations, 
 and the fear of the Lord only can preserve us. This also is 
 our wisdom, for it will teach us in the hour of danger to say with 
 Joseph, " How shall I do this great wickedness, and sin against God?" 
 We are also subject to injuries from men, and afflictions from the 
 
SINNERS INVITED TO RETURN TO GOD. 271 
 
 hand of God; but if his fear be in our hearts, it will arm us against 
 them all/' *<In the time of trouble he shall hide us in his pa- 
 vilion, and set our feet upon a rock.'^ Psalm xxvii. 1; Isaiah viii. 
 12—14. 
 
 5. In passing through life we must have intercourse and dealings 
 with men, and " the fear of the Lord " will teach us that nothing but 
 integrity and uprightness can preserve us. There is no 
 
 policy, no wisdom, like that of inflexible fidelity and truth; and if all 
 men were influenced by such principles, the world would be full of 
 justice, happiness, and peace. 
 
 In short, that is true wisdom which takes into consideration the 
 whole of duration; but this is what true religion, or the fear of the 
 Lord, only can teach. " There is therefore no real wisdom or under- 
 standing, apart from this." Jer. ix. 23, 24; Pro v. iv. 5 — 8. 
 
 SINNERS INVITED TO RETURN TO GOD. 
 
 Seek ye the Lord while he may be found, call ye upon him while he is near. Let 
 the wicked forsake his way, and the unrighteous man his thoughts ; and let him 
 return unto the Lord, and he will have mercy upon him; and to our God, for he 
 will abundantly pardon. — Isaiah Iv. 6, 7. 
 
 This part of the prophecy refers to gospel times, and is full of en- 
 couragement to sinners, both Jews and gentiles, to return to God and 
 be saved. They are first invited in figurative language, ver. 1, 2; 
 afterwards in terms more literal and direct, ver. 3 — 7. Thus it is 
 that infinite mercy condescends, by various means, to allure and bring 
 us to the Saviour. 
 
 I. Explain the different parts of the invitation. 
 
 In general we are required to relinquish whatever would hinder 
 our seeking the Lord and returning to him ; and the purport of the 
 exhortation is equivalent to what in new-testament language is called, 
 "repentance towards God, and faith in our Lord Jesus Christ." 
 
 1. **Seek ye the Lord." This implies that there is a moral dis- 
 tance between God and us, though he be not " far from every one of 
 us," as to his real presence. His power upholds, his goodness pro- 
 vides for us, and his eye is continually over us. But his favour is 
 forfeited by sin, and he has in anger departed from us. In 
 what way therefore is he to be sought, or his favour to be enjoyed ? 
 Formerly he was sought in the way of sacrifices, and thus it was that 
 David and others found him. But all this was typical of that new 
 and living way, by which we draw near to God. Christ is the way, 
 the only way: nor is there any "other name given under heaven, or 
 amongst men, whereby we must be saved." In all our seeking unto 
 God, therefore, we must come by faith in the Mediator. John xiv. 6 ; 
 Heb. vii. 25. 
 
 2. " Call ye upon him." This expression explains the former; we 
 are to seek the Lord by calling upon his name. All true religion be- 
 
272 SINNERS INVITED TO RETURN TO GOD. 
 
 gins with prayer, not in repeating a form of words which we have 
 learned by heart, but in pouring forth our souls before him, and this 
 in the name of Jesus. Hence when Saul of Tarsus was converted, 
 the first intimation of it was thus given: "Behold, he prayeth." 
 The cry for mercy will be heard, as soon as there is a sense of guilt 
 and danger. 
 
 3. We are to seek the Lord and call upon him without delay, 
 "while he may be found, and while he is near." We are prone to 
 procrastinate, to put ofi* repentance and prayer, and to flatter ourselves 
 that it is not immediately necessary. Some are persuaded that they 
 are too young to begin in earnest to seek the Lord, and others are so 
 occupied that they cannot find time, or they think they would do it. 
 Thus life is spent in fruitless resolutions, like the man in the parable, 
 who said, <*I go, sir," but went not. "Behold now is the accepted 
 time:" walk in the light while ye have the light:" and "agree with 
 thine adversary quickly." Matt. v. 25; John vii. 34; viii. 21. 
 
 4. We are to relinquish every thing that stands in the way of seek- 
 ing God, and calling upon him. "Let the wicked forsake his way, 
 and the unrighteous man his thoughts." Not merely desist in some 
 instances, and for a time, but let him utterly "forsake his way." 
 Some continue intemperate, covetous, profane, full of revenge; yet 
 they come to hear the word, and hope to be saved at last. This, how- 
 ever, is impossible ; every evil way must be given up, before we ean 
 seek the Lord aright, or call upon his name. Our " thoughts too 
 must be changed, as well as our way. All self-justifying and self- 
 righteous thoughts must be given up ; and all hard thoughts of God, 
 all low thoughts of Christ must be forsaken. There must be an entire 
 .change of heart, as well as of the outward conduct. 2 Cor. y. 17, 
 
 5. Nor is this all: we must " return unto the Lord." There must 
 not only be a change or turn of some sort, but a turning " to the Lord." 
 There may be a turning from some of our evil ways, and our thoughts 
 upon many subjects may undergo a change, where there is no real 
 turning of the heart to God. Jer. iv. 1. But if we wish to see true con- 
 version exemplified, we may behold it in the case of Ephraim, and of 
 ithe prodigal son. Jer. xxxi. 18, 19; Luke xv. 18. 
 
 II. The motives by which the exhortation is enforced. 
 
 These are of two kinds ; one addressed to our fears, and the other to 
 -our hopes. 
 
 1. Here are motives addressed to our fears, and these are contained 
 in the invitation itself. In particular it is intimated, that there is a 
 time coming when God cannot be found, and when those who have 
 Xiot sought him here shall be removed to an eternal distance from him. 
 At present " the word is nigh thee, and the way is plain ; the Spirit 
 and the bride say come." At present ministers, having the word of 
 reconciliation committed to them, are pleading and beseeching sinners 
 to be reconciled to God : but it will not always be thus. " When once 
 ;the master of the house is risen up, he will shut to the door, and no 
 
CHRISTIAN EQUALITY. 273 
 
 more cries for mercy will be heard." Luke xiii. 24, 25. Then it 
 will afford bitter reflection that the kingdom of God once came nigh, 
 but ye refused to enter in. Luke x. 11, 12. Seeking and calling will 
 then be all in vain. Prov. i. 24 — 30. 
 
 2. Here are motives also addressed, to our hopes, and such as are 
 highly encouraging. The characters invited are amongst the vilest 
 of the vile, " the wicked and the unrighteous." We must come to 
 God therefore just as we are, without merit or meetness of any kind, 
 as sinners ready to perish ; the promise being, that " whosoever com- 
 eth he will in no wise cast out." John vi. 37. To this is added the 
 solemn assurance of mercy, and of plenteous redemption. Let but 
 the sinner return to God, and "he will have mercy upon him," yea 
 he will "abundantly pardon." You may think your sins too many, 
 too great to be forgiven; but God's thoughts are here contrasted with 
 our thoughts, and his ways of showing mercy with our ways, ver. 8. 
 We are apt to imagine that God is as unwilling to forgive as we are, 
 or that if our sins had been less aggravated there might have been 
 some hope: but the text is an answer to all these objections. 
 
 If you plead as an excuse, that you cannot come to God, recollect 
 that nothing but hardness of heart and the love of sin prevents; and 
 this, instead of being an excuse, will only increase your condem- 
 nation. John V. 40. 
 
 But if this inability be lamented and bewailed, cry as Ephraim 
 did, "Turn thou me, and I shall be turned." Jer. xxxi. 18, 19. 
 
 CHRISTIAN EQUALITY. 
 
 But God hath tempered the body together, having given more abundant honour to 
 that part which lacked; that there should be no schism in the body, but that the 
 members should have the same care, one for another. — 1 Corinthians xii. 24, 25. 
 
 Among other evils which prevailed in the church at Corinth, the 
 pride of gifts and talents was one; the apostle therefore devotes a 
 whole chapter to the subject, and explains the nature of spiritual gifts. 
 The imagery employed for this purpose is taken from the various 
 members of the human body, where a schism would be very unna- 
 tural, and it was equally unwise in the Corinthians to have contentions 
 and divisions among themselves on account of their diversified gifts. 
 
 (1.) The writer addresses himself to the inferior members of the 
 church, who were in danger of being discouraged, and of concluding 
 that they were not of the body, ver. 15, 20. 
 
 (2.) He addresses himself to the superior members, who overvalued 
 themselves on account of their gifts, and neglected or despised their 
 weaker brethren, ver. 21. 
 
 (3.) The apostle notices the peculiar honour usually bestowed on 
 the less comely parts of the human body, intimating that God does 
 the same by his church; that therefore we should follow his example, 
 being kind and tender to the poor and weak of the flock, ver. 23. 
 VOL. II. — 35 
 
^74 CHRISTIAN EQUALITY. 
 
 I. Briefly notice the sin and folly of the gifted members of Christ's 
 body exalting themselves in a way of invidious distinction above 
 others. 
 
 '' Knowledge puffeth up, but charity edifieth," gives strength and 
 firmness to the building. There is no solid religion without this; and 
 had the Corinthians possessed more of it, they would not have de- 
 spised their weaker brethren. They might boast indeed of their in- 
 telligence; but what would "the eye'^ do, if plucked from the body; 
 and what would it be without the other members? Private 
 
 Christians of a lowly and humble form are of great importance in the 
 church, and even to a minister. Their early presence in the sanctuary, 
 their prayers, their earnest attention to the word, give life to the soul 
 of the preacher; and in them it is he usually sees the good effect of 
 his labours, rather than in those of a superior class. Matt. xi. 5, 25; 
 1 Cor. i. 26—29. 
 
 II. The danger of the weak and feeble members of Christ's b€>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- 
 <ienial which is made the condition of discipleship. But if all 
 these aversions are removed, and the heart has relinquished its oppo- 
 sition, though by insensible degrees, we are not against Christ, but on 
 his part. Matt. xi. 6. 
 
 3. Enmity to Christ shows itself in a dislike of his follower s, and 
 those who bear his image. The Jews pretended to love God while 
 they hated the Redeemer, and many profess to believe in Christ while 
 ithey hate his people; but it is in this that the enmity of the heart is 
 manifest. Nominal Christians can bear with a nominal Christianity, 
 but living goodness they cannot endure. How then is it with 
 us in this respect.? Are we against Christ, or do we love those that 
 love him ? 
 
 II. Notice a few of those characters, who though they are not against 
 Christ,yet labouring under various doubts and disadvantages, are hardly 
 considered by themselves or others as being on Christ's side, while in 
 reality they are so. 
 
 1. There are some who from situation, connexwn, or other unavoid- 
 able causes, are kept from associating with the godly; yet they drink 
 into the spirit of the gospel, and are concerned to honour it. 
 Some humble Christians live in obscurity, and are so unfavourably 
 situated, that they are scarcely known. Others from natural reserve, 
 and the want of clearer views, have scarcely ventured to express them- 
 selves decidedly in favour of the gospt 1. In many such cases we 
 may be ready to say as the disciples did of the man who did not fol- 
 low with them; and yet Jesus may say of them as in the text, "He 
 that is not against me is on our part." They also may say as those of 
 old, "Though Abraham be ignorant of us, yet doubtless thou art our 
 JFather." Isai. Ixiii. 16. 
 
 9. There are others who though they frequent the assemblies oi tbe 
 
LOVE TO CHRIST INFERRED FROM NEGATIVE PRINCIPLES. 309 
 
 saints, have hut little to say on behalf of Christ, either from v^eakness 
 or natural timidity, and so are unnoticed and unknown. Yet there 
 
 are some of this description, who though they cannot speak much for 
 Christ, could even die for him. They make no display of their piety, 
 yet they have ''some good thing in them towards the Lord God'' of 
 Israel, and could not only give a cup of cold water to a disciple, but 
 do any thing in their power for the sake of the Lord Jesus: ver. 4L 
 
 3. Many who are deterred from making a public profession of re- 
 ligion, from diffidence and self-suspicion, are also of this description. 
 They fear that all is not right with them, that they need higher attain- 
 ments, and a more enlarged experience of the truth, to justify their 
 pretensions of love to Christ; yet he will own them as his friends, 
 amidst all their weaknesses, and infirmities. Matt. xxii. 20. 
 
 4, Some hy their hackdi dings, horn peculiar temptations, may have 
 rendered their religion doubtful; and yet are far from being against 
 Christ, or indifierent to his cause. Their hearts mourn in secret for 
 their folly, and they feel that they could on no account part with the 
 Saviour. The question put by our Lord to Peter, after his resurrec- 
 tion, supposes that there may be some real love to him, amidst all the 
 clouds and darkness that surround them. John xxi. 15, 
 
 IIL Attempt to justify the merciful decision of the Saviour, "that 
 those who are not against him are on his part." 
 
 1. If the friends of Christ were to be distinguished hy any thing but 
 the temper of their hearts towards him, it would to some be the occa- 
 sion of presumption, and to others of despair. Men are apt to 
 value themselves on account of the party to which they are attached, as 
 was the case with the disciples in the present instance; and some on 
 account of the publicity of their profession. But perhaps in this 
 respect, many that are first shall be last, and the last first. When the 
 Lord shall make up his jewels, he will find many of them lying in 
 obscurity and neglect. 
 
 2. If we be but on Christ's side, we possess a meetness for the 
 kingdom of heaven, and that will be sufficient. Whatever be 
 our imy3erfections, they shall be forgiven us, and "when that which is 
 perfect is come, that which is in part shall be done away." 
 
 3. The natural enmity of our hearts to Christ is such, that wherever 
 it exists it cannot fail to manifest itself in some way or other, either 
 directly or indirectly. Where therefore there are no indications of 
 this principle, it is but just to infer that it does not exist, but has given 
 place to love, and that Christ has gained a friend. 
 
 Reflections. 
 
 (1.) What inimitable tenderness marks the conduct of the Saviour! 
 He knew how to pity the errors and weaknesses of his disciples, and 
 how to distinguish his friends and followers under every disadvantage, 
 "He gathers the lambs in his arms, and carries them in his bosom;'* 
 and will at last own for his, those whom we little expected. 
 
310 
 
 (2.) How much does it become us, from his example, to give 
 encouragement, wherever there are the least appearances of love to 
 him! to make that the test of true religion, rather than the existence 
 of any other principle, and without respect to party distinctions. 
 
 GOD'S PECULIAR MERCY TO THE GENTILES. 
 
 After this I will return, and will build again the tabernacle of David, which is fallen 
 down ; and I will build again the ruins thereof, and I will set it up; that the residue 
 of men might seek after the Lord, and all the gentiles, upon whom ray name is 
 called, saith the Lord, who doeth all these things. — Acts xv. 16, 17. 
 
 THE.Judaizing teachers who began so early to corrupt the gospel, 
 were of the sect of the Pharisees; and though they professed to believe 
 in Christ, they were for making circumcision essential to salvation, ver. 
 5. Peter and the rest of the apostles steadfastly opposed this error, 
 maintaining that God had placed both Jews and Gentiles on a level; 
 that the law of circumcision was no more, and that salvation was by 
 faith in Christ Jesus our Lord. In confirmation of this, and also of 
 God's design to convert the Gentiles, the apostle James adduces the 
 words of the text, from Amos ix. 11, 12. 
 
 I. Endeavour to illustrate the subject by a few remarks. 
 
 1. The promise of mercy here made to sinful men is contained in a 
 promise of glori/ and honour to Christ. "I will return and build 
 again the tabernacle of David, which is fallen down." This is 
 God's way of showing mercy, and must be our way of seeking it. — 
 The very first intimation of mercy was made to man only indirectly, 
 and was included in the promise given to Christ, as the woman's seed. 
 The honour intended for him, included mercy for us; but it is mercy 
 only in this way. If therefore we seek it for ourselves or others, we 
 must pray that the tabernacle of David may be built up, and the ruins 
 thereof repaired. 
 
 2. The exaltation of Christ was to be signalized by the conversion 
 of the gentiles, and the consequent enlargement of his mediatorial 
 kingdom. Christ's ascension should be like a public coronation, 
 the prison doors should be thrown open, and the captives who had 
 long lain in mental cfarkness should partake of the general joy. The 
 day of pentecost was only an earnest of what was to follow; the 
 gentiles should afterwards find mercy, and more still in the latter day, 
 when all the "ends of the earth shall see the salvation of God." 
 
 3. The converted gentiles are to have the name of Christ called 
 upon them. He will own them as his, and " they that were 
 not a people shall now be called the children of the living God." — 
 Rom. ix. 26. This honour should be transferred from the apostate 
 Jews to the believing gentiles, who should henceforth in a distin- 
 guished manner bear the Christian name. 
 
 4. What God has promised to his well-beloved Son,afibrds/jecw/mr 
 encouragement to us. Before the incarnation, the blessings 
 
311 
 
 of salvation were chiefly confined to the Jews; to them belonged the 
 covenants, and the promises; but now the gentiles, from highways and 
 hedges, are invited to the gospel feast, and they are compelled to come 
 in. Matt. xxii. 9, 10. 
 
 5. The encouragement is addressed to men as a residue. 
 
 Those who live in these last ages of the world are called a "residue," 
 a remnant that is left. The numerous heathen nations that lived and 
 died without a knowledge of the Saviour, were like an army slain in 
 battle, while those of later ages, to whom the gospel has been preached, 
 are only a small remnant; just as it was with Israel, the greater part 
 of whom died on the passage to Canaan, while those who were left of 
 the sword "found grace in the wilderness." Jer. xxxi. 2. Thus it 
 was after the destruction of the old world; God accepted of Noah's 
 offering, and was very gracious to the remnant that were left. In this 
 manner he deals with the heathen nations, reserving his mercy for 
 them to the later periods of the world, when the residue shall be en- 
 couraged to seek the Lord. 
 
 6. The success of this great undertaking, in sending the gospel to 
 the gentiles, is secured by the omnipotence of God, "who doeth all 
 these things." The obstacles are sufficiently numerous to defeat 
 every human eflfort, and to damp the zeal of the most ardent and 
 aspiring; but it is the Lord's work, and in his hands it can never fail. 
 It is his to build again the tabernacle of David, and to raise up the 
 ruins thereof; " even the Lord, who doeth all these things." Isai. ix. 7. 
 
 II. Consider the encouragement arising from hence to ,seek the 
 Lord, even all the gentiles upon whom his name is called. 
 
 1. We live in the times of the Messiah, under the reign of grace 
 and mercy, when " every one that seeketh findeth." Formerly, if 
 any among the gentiles sought the Lord, it was like feeling after him, 
 as men who had lost their way, and were left in the dark. Acts xvii. 
 27. But now " under the light of the gospel the path is made plain, 
 and our feet are guided into the way of peace," Luke i. 79. The 
 world was lost in a labyrinth of sin and error, but God has cast up a 
 way of return ; prophets and apostles have gathered out the stones, 
 and set up the way-mark. Hence our encouragement to seek him in 
 the name of Jesus, who alone is the way to God. 
 
 2. We who are now alive upon the earth are the residue of men, a 
 kind of surviving remnant, for whom special mercy is reserved. 
 God has taken pity on us, and we should have pity on ourselves. 
 Consider what havoc death has made amongst mankind, what multi- 
 tudes have perished in their sins, and become a prey to Satan. We 
 are like the six hundred Benjamites, who escaped the general de- 
 struction. Judges XX. 47. God is calling to us, and speaking words 
 of peace, inviting us to seek his face, and promising abundantly to 
 pardon. Isai. Iv. 6, 7. 
 
 3. The residue of men in the latter day appear to be reserved by 
 the Lord, for a peculiar people to himself, and on whom he will show 
 
312 IMPORTANCE OF INVIGORATED PIETY. 
 
 more abundant mercy. All the grace that has been before 
 
 displayed, is only like the drops before the shower, when the Lord 
 "will pour water upon him that is thirsty, and floods upon the dry 
 ground." Our encouragement therefore to seek him is increased, 
 seeing that " upon us the ends of the world are come." 
 
 4. The example of those who have sought the Lord, should excite 
 ns to emulation. There were children in our I..ord's time, who 
 
 cried "hosanna to the son of David;" let this excite those who are 
 young in years to do the same. Publicans and sinners entered into 
 the kingdom of God; let this encourage the chief of sinners to plead 
 for mercy: let this also provoke the sober and devout to seek the 
 salvation of their souls, lest publicans and harlots enter into the 
 kingdom of God before them. 
 
 IMPORTANCE OF INVIGORATED PIETY. 
 
 That he would grant you, according to the riches of his glory, to be strengthened 
 with might by his Spirit in the inner man. — Ephesians iii. 16. 
 
 This is part of Paul's prayer for the church at Ephesus, and not 
 for them only, but for the people of God in all future ages. The 
 passage is rich and full of meaning, and the blesi^ing prayed for is of 
 unspeakable importance. 
 
 I. Explain the import of the petition, or what it is to be " strength- 
 ened with might by his Spirit in the inner man." 
 
 Might in the " inner man " is here contrasted to that which belongs 
 to the outward man, or mere bodily strength. Samson had much of 
 the latter, and but little of the former. It does not consist, however, 
 in mental energy merely, or strength of intellect. Solomon was a 
 man of good understanding, and of a strong mind, yet he possessed but 
 little of what the apostle prays for. It is spiritual might that 
 
 is here intended, such as is peculiar to real Christians, and communi- 
 cated by the Spirit of God. Every thing spiritual or holy is ascribed 
 to his spiritual influence, and he it is that " worketh all our works in 
 us." 
 
 Spiritual might in general signifies a vigorous state of soul; it is to 
 be "strong in the Lord, and in the power of his might;" to be 
 "strong in the grace that is in Christ Jesus." It is to have all the 
 affections in lively exercise, and to enjoy spiritual prosperity. 
 
 1. If we are strengthened with might in the inner man, it will ap- 
 pear in the manner in which ive discharge religious duties. The 
 same attention may in general be paid to them, but there will be a 
 great difference in the manner of performing them. If strengthened 
 with might, it will be "our meat and drink to do the will of God;" 
 but if otherwise, it will be a dull and heavy task. If wanting in 
 spiritual energy, we shall feel most alive in public duties, which come 
 under the notice of others; but if our souls prosper, we shall feel most 
 at home in secret duties, and those which are most spiritual. There 
 
IMPORTANCE OF INVIGORATED PIETY, SIS 
 
 may be various motives to quicken us in public exercises which can 
 have no influence on those of a private nature; and it is in these that 
 spiritual might is most evident. He whose religion is on the decline, 
 discharges every duty by halves, with coldness and indifference: hut 
 if posse-sed of spiritual enera;y, vve shall be like Caleb and Joshua, 
 who ** followed the Lord fully." This difference may be seen in 
 David and Solomon, 1 Kings xi. 3: in Manasseh and Josiah, 2 Kings 
 xxiii. 25. 
 
 2. It will appear in the manner in which we resist templation. 
 
 All men are exposed to temptation, and it is common to all good men 
 to resist it; but there is a great difference in the manner of doing it. 
 If our souls are in a weak and declining state, we shall easily be over- 
 come, or induced to yield; at best the resistance will be but feeble, 
 scarcely amounting to a decided victory. But if " strengthened with 
 might by his Spirit in the inner man," the temptation will be made 
 to flee, without a parley or a truce. With Jesus we shall say, " Thus 
 it is written:" and with Joseph, " How shall I do this great wicked- 
 ness, and sin against God?" 
 
 3. It will be seen in the manner in which we bear affliction. 
 
 If strengthened with spiritual might, we shall bear all our troubles 
 with "patience and long-suffering." Col. i. 11. Thus it was with 
 the apostles and primitive Christians, who "endured a great fight of 
 afflictions," and rejoiced even " in tribulation, counting it all joy to 
 meet with divers temptations and trials." But if in a declining state, 
 we shall sink under every burden, and faint when we are rebuked of 
 him, or else "despise the chastening of the Lord." Heb. xii. 5; 
 Prov. xxiv. 10. 
 
 4. The sense we have of our own weakness, will show in what 
 degree we are strengthened from above. *' When I am weak," 
 says the apostle, " then am I strong." This is one of the mysteries 
 of true religion, but every experimental Christian understands it. 
 Peter was never weaker than when confident of his own strength, 
 nor Paul stronger than when he felt himself to be nothing; for then 
 it was that the power of Christ rested upon him. 2 Cor. xii. 9. There- 
 fore "let him that thinketh he standeth, take heed lest befall." 
 
 A sense of weakness leads to prayer, and this is calling in aid from 
 above. It also shows the need of watchfulness, and this is a preser- 
 vative from evil. 
 
 II. Consider the desirableness of the blessing prayed for. 
 
 Paul would not have been so earnest and importunate for any in- 
 ferior blessing. Or if to be converted, and brought into a state of 
 salvation, were all that is necessary or desirable, he would have 
 prayed for this only; but he was solicitous that great grace might 
 rest upon them all. 
 
 1. By our being thus strengthened, God is more especially glo- 
 rificd. If we have believed through grace, it is a great mercy; 
 
 but if strong in faith, we shall give glory to God. " He taketh plea- 
 sure in them that fear him, in them that hope in his mercy;" but 
 VOL. II. — 40 
 
314 ATTENTION DEMANDED BY THE GOSPEL. 
 
 more still if we abound in hope, through the power of the Holy- 
 Spirit. It is the strong and vigorous Christian that does honour to 
 the gospel. 
 
 2. The Lord generally grants success to a vigorous and well-di- 
 rected zeal in his cause, and will not suffer our labour to be in vain. 
 
 It was thus that Hezekiah prospered, for he did every thing 
 with all his heart. 2 Chron. xxxi. 21. This is of great importance, 
 especially, in the ministry of the word ; for it is not intellectual ability, 
 either natural or acquired, but spiritual might, that is the grand pre- 
 requisite and the surer sign of success. In aid of this great under- 
 taking nothing is a more powerful auxiliary than the exhibition of a 
 lively and vigorous piety among the followers of Christ, who by this 
 means attest the reality and interesting nature of the gospel. 2 Cor. 
 lii. 2. 
 
 3. "Being strengthened with might in the inner man,'* will also 
 give us a capacity for understanding' the gospel, ver. 17 — 19. 
 
 A saving and extensive acquaintance with divine truth is best pro- 
 moted by a spiritual and humble frame of heart, for " spiritual things 
 are spiritually discerned.^' 1 Cor. ii. 14. It is this state of mind that 
 enables us to see the moral beauty and excellence of the word of God, 
 and to be delighted with its richnjess. 
 
 4. Being " strong in the Lord " will render us useful in the world, 
 and enable us to carry a savour of religion about us. It was 
 thus with primitive believers, who were seen to bear the image of 
 the Saviour. Acts iv. 13. A Christian who declines in spirituality, 
 instead of growing stronger and stronger, can do but little good in 
 the world ; " for if the salt have lost its savour, wherewith shall it be 
 salted?" Matt. v. 13. 
 
 Finally : As the blessing implored is unspeakably desirable, so we 
 have every encouragement to seek it. " God is rich in mercy, and 
 he gives according to his riches." Phil. iv. 19. 
 
 ATTENTION DEMANDED BY THE GOSPEL. 
 
 To-day, if ye will hear his voice, harden not j^our heart, as in the provocation, and as 
 in the day of temptation in the wilderness. — Psalm xcv. 7, 8. 
 
 The past conduct of Israel and their end, are here adduced as a 
 warning to those in David's time, who were the professed worship- 
 pers of the true God, ver. 7. Paul also addresses the same warning 
 to professors in his day, and sets before them the same example of 
 unbelief. Heb. iii. 7, 8. May not we likewise do the same, and con- 
 sider the warning as addressed to every worshipping assembly ? The 
 congregation of Israel were not all true believers, nor were the He- 
 brew Christians whom Paul addressed ; yet they professed to be the 
 sheep of God's pasture. You also dwell where the shepherd dwells, 
 and where his voice is heard; to you therefore is the language of the 
 text addressed. 
 
ATTENTION DEMANDED BY THE GOSPEL. 3l| 
 
 I. Explain the exhortation: *' To-day, if ye will hear his voice "— 
 
 The gospel is here supposed to be the voice of God. Here It ia 
 that he proclaims his glory, the excellence and goodness of his holy 
 law, the evil and demerit of sin. At the same time this voice from 
 heaven proclaims to us a way of escape, and warns us " to flee from 
 the wrath to come." It calls us to repent, and believe in Jesus, as 
 the " only name given under heaven whereby we must be saved," 
 warning us also that " there remaineth no more sacrifice for sin.'^ Its 
 language to the thoughtless and unconcerned, is like that addressed to 
 Jonah; "And now what meanest thou 0, sleeper ? Arise and call 
 upon thy God." To those who are living at a distance from God 
 it says, " Seek ye the Lord while he may be found." To all who 
 are destitute of true wisdom it calls, " Oh, ye simple, when will ye be 
 wise?" And to those who listen with tenderness it gives the kind 
 assurance, "Him that cometh, I will in no wise cast out." 
 
 Again: As the gospel is the voice of God, so you are required to 
 hearken to it. You are left indeed to your choice, whether you will 
 hear it or not. Life and death are set before you: "choose ye this 
 day whom ye will serve." But whether you will hear or whether 
 you will forbear, the obligations you are under to hearken to his 
 voice, and the consequences of refusing to do so, must be faithfully 
 stated. 
 
 To " hear his voice " then, is not merely to attend the preaching 
 of the gospel; it is to obey, as well as to hearken. It is so to "hear 
 that your souls may live;" to hear with affection and delight, and to 
 receive the truth in love. 
 
 If ye will hear his voice, " harden not your heart." A tender 
 heart is like the good ground, susceptible of the word; while a hard 
 heart, on the contrary, prevents the access of truth, and renders it 
 ineffectual. 
 
 More particularly— 
 
 1. Beware of an unbelieving or doubting stale of mind, respecting the 
 truth and reality of the word of God. Some who attend the 
 gospel have no settled conviction of its divine authenticity; they nei- 
 ther admit nor positively deny it, but are hesitating and halting be- 
 tween two opinions; and thus the heart is hardened against convic- 
 tion. This was the case with many of the Hebrews, who seemed not 
 to know whether the gospel was true or not This is a most ruinous 
 state of mind, for it leads on to hardness of heart, and a final rejection 
 of the truth. Beware then of hesitating, till you find the gospel to be 
 true, to your cost. 
 
 2. Be careful not to evade the intentions of the gospel, but consider it 
 as it really is, as truly and certainly addressed to you individually, 
 as if you were the only persons immediately interested in it. 
 There is a great proneness to escape the convictions which the word 
 is adapted to produce, by transferring it to others, instead of apply- 
 ing it to ourselves; and by this means the heart is insensibly hardened, 
 
516 ATTENTION DEMANDED BY THE GOSPEL. 
 
 till it acquires an unyielding obduracy. It is the evident intention 
 of God's word, when it commands, or threatens, or invites, that you 
 should consider it as directly spoken to you; and if not thus regarded, 
 it is rendered of none effect. In this way the Israelites provoked 
 God, speaking by his servant Moses; and for this *'they perished in 
 the wilderness." 
 
 3. Tremble at the thought of standing it out against God, and setting 
 at naught his blessed gospel. Some have even presumed to 
 do this, and " would have none of his counsel." Pharaoh refused to 
 hearken ; and though sometimes he appeared to be alarmed, yet his 
 fears went off again, till at length his heart was hardened to his de- 
 struction. Dread a state of habitual indifference and neglect, lest you 
 should be given up of God for ever. 
 
 4. Take heed of making light of present privileges and opportunities. 
 
 This was the ruin of the people of Israel: they made light 
 of all the wonders God had wrought, in Egypt and in the wilderness; 
 and though " he fed them with manna from heaven, their souls loathed 
 the light food ;" till at last " he swore in his wrath, that they should 
 not enter into his rest." Your privileges, however, are much 
 
 greater than theirs; you live under the reign of grace, have better 
 promises and brighter hopes than they. You have also greater ad- 
 vantages than those of most other nations; you have the scriptures, 
 which others have not; a preached gospel, which others have not. 
 Beware of making light of all these inestimable privileges. The sal- 
 vation set before you is a great one, and attended with an accumula- 
 tion of evidence; beware of neglecting it, and of turning away from 
 that voice which now speaks to you from heaven. Heb. ii. 3, 4; 
 xii. 25. 
 
 II. Offer a few motives to enforce the exhortation. 
 
 1. Remember you now have opportunities of hearing God's voice, 
 sounding in his word; and whatever be the use that any one may 
 make of it, the privilege itself is inestimable. The opportunities now 
 so richly enjoyed may not be long continued : " if therefore ye will 
 hear his voice, harden not your hearts." 2 Cor. vi. 2. 
 
 2. God demands speedy attention, and a speedy answer. It is " to- 
 day" you are required to consider, and to obey his voice. Perhaps 
 you may not have another day for it; and your silence or indifference 
 will be considered as a rejection of the divine counsel. To-day is the 
 only time you can call your own; yesterday is past for ever, to-mor- 
 row may never come. 
 
 3. If you should harden your heart, consider the consequences. 
 "Who hath hardened himself against God and prospered?" Job ix. 
 4. Pharaoh is left as a warning to all incorrigible sinners. 
 
 4. If you hearken not to the voice of God, you will never enter into 
 his rest. Recollect the fate of the Israelites, who perished through 
 unbelief. Heb. iii. 18, 19; iv. 1. 
 
 5. Remember it is not even now too late, though you have never at- 
 
VISIBLE EFFECTS OF THE GRACE OF GOD. 317 
 
 tended to his voice before. Even " to-day " he " waiteth to be 
 gracious/' and will pour out of his Spirit upon you, if you turn at 
 his reproof. Prov. i. 23. 
 
 VISIBLE EFFECTS OF THE GRACE OF GOD. 
 
 And they sent forth Barnabas, that he should go as far as Antioch: who when lie 
 came, and had seen the grace of God, was glad, and exhorted them all, that with 
 purpose of heart they would cleave unto the Lord.— Acts xi. 22, 23. 
 
 In reading the Acts of the Apostles it is interesting to observe the 
 progress of the gospel, and how even persecution itself is made sub*- 
 servient to that design, ver. 19. How pleasant also to see the men 
 of Cyprus and Cyrene preaching Christ to the gentiles, whom the 
 Jewish converts had overlooked, and preaching too with great suc- 
 cess! ver. 21. Tidings of this good work having reached the church 
 at Jerusalem, they sent forth Barnabas to superintend and to comfort 
 those who had believed. 
 
 Three things may be noticed in the conduct of Barnabas, on his 
 arrival at the city of Antioch — What he saw — what he felt — and 
 what he did. 
 
 I. Observe what Barnabas saw: "the grace of God." 
 
 1. In some sense the grace of God is invisible, and not to be seen. 
 
 It is a secret influence upon the mind, the influence of the 
 Holy Spirit. The world sees it not, and it knows us not. It creates 
 a bitterness which the heart only knows, and a joy that the stranger 
 intermeddles not with. In some sense, the grace of God is 
 
 hidden from the party possessing it: he feels the effects, yet thinks 
 and knows but little about the cause. He is drawn, but does not see 
 the hand that draws him. Hence the awakened sinner wonders to 
 find the bible a new book, and thinks any one must see what he sees. 
 But though the grace of God is itself invisible, its effects are 
 sufficiently manifest. It may often be seen in the countenance, mien^ 
 and aspect of the party, always in the spirit and conduct. 
 
 2. There are times when the grace of God is especially to be seen 
 amongst a people, more than at other seasons. If Barnabas 
 had visited Ephesus or Laodicea at a later period, he would have 
 seen but little of the grace of God. He that walks among the seven 
 golden candlesticks saw but little of the power of religion in these 
 churches. The same may be said of many that are called Christian 
 congregations. In some of them we behold nothing but formality, a 
 valley of dry bones, exceeding dry. But there are times when 
 the grace of God may evidently be seen amongst a people, when 
 there is a shaking among the dry bones, and they are clothed with 
 flesh and sinews. 
 
 3. There also are individuals, in whom we see much more of the 
 grace of God than in others. There are some who are consi-t 
 
318 VISIBLE EFFECTS OP THE GRACE OF GOD. 
 
 dered as Christians, and perhaps they may be so, yet very little of 
 the grace of God can be seen in them, but much carnality and world- 
 ly-mindedness. Others of whom we know but little, are thought to 
 be good people; but if they be, their Christianity is not very appa- 
 rent. Some there are, however, in whom it may readily be 
 discovered; not by their forwardness to talk, but by much better 
 symptoms than this. 
 
 (1.) In some a great change o[ character and conduct is visible, as in 
 Saul the persecutor, Zaccheus the publican, and many others. " They 
 were once afar off, but are now made nigh; once unrighteous and un- 
 holy, but are now sanctified, and justified, in the name of the Lord 
 Jesus, and by the Spirit of our God." 1 Cor. vi. 10, 11. 
 
 (2.) There are others of a more reputable character, in whom the 
 change is less obvious or intrusive, yet it may clearly be seen. There 
 is something in their manner of speaking that betrays them, some- 
 thing in the manner of hearing the word that bespeaks an altered 
 state of mind. They formerly were careless, or if not, they were 
 unimpressed; but novv that the heart of stone is taken away, the truth 
 sinks deep into their souls. In their behaviour, too, the grace 
 
 of God is visible. They were civil, and perhaps polite before; but 
 now, tender and affectionate, their words are full of meaning, the lan- 
 guage of the heart. The interest they feel in the gospel of Christ, in 
 its success, and the conversion of souls; the love they manifest to- 
 wards the brethren, their tenderness of conscience, zeal, patience 
 under afflictions and reproaches, all give evidence of the grace of God 
 that is in them. 
 
 II. What Barnabas felt: "he was glad." 
 
 It would fill him with joy to see any brought to the knowledge of 
 the truth, but to see the gentiles embracing the Saviour was quite a 
 new scene. He had long dwelt among them, though himself a Jew, 
 but had witnessed nothing of the kind before. 
 
 What can afford greater joy to a faithful minister than to see the 
 grace of God among his people, especially in those of the rising ge- 
 neration? "I have no greater joy," said an apostle, "than to hear 
 that my children walk in truth." 3 John 4. To see it also in the 
 aged, "bringing forth the peaceable fruits of righteousness," and en- 
 circling them with a crown of glory, is of itself a rich reward. 
 Even the occasional visit of such a man as Barnabas, to a spiritual, 
 zealous and affectionate people, is sufficient to gladden his heart. 
 
 It is some pleasure to see gifts rising up in the church, promising 
 future usefulness, and to behold multitudes attend the word; but to 
 witness the effects of divine grace on their hearts and lives, is far 
 more interesting. This it is that forms a bond of union, and gives 
 an earnest of future glory. Where we see the grace of God, we also 
 see the heirs of immortality and eternal life. 
 
 III. What he did: "he exhorted them all, that with purpose of 
 heart they would cleave unto the Lord." 
 
SALUTARY INFLUENCE OF THE SCRIPTURES. 319 
 
 Having been brought to the knowledge of the truth, our immedi- 
 ate concern is to persevere in a decided attachment to the Saviour, 
 and "to follow the Lamb whithersoever he goeth." Grace does not 
 supersede great exertions, diligence, and watchfulness; those only 
 "who endure to the end shall be saved." 
 
 No sooner does a sinner embrace the gospel, than there are many 
 things which tend to draw him aside from it. Our forefathers met 
 with great persecution, which required them " with purpose of heart 
 to cleave unto the Lord." We are meeting with worldly objects to 
 draw off our attention, and alienate our hearts from God. Like the 
 Hebrews and Galatians, some are shaken with false doctrine, and 
 drawn aside from the simplicity of the gospel. There is great need, 
 therefore, for the exhortation which Barnabas addressed to those who 
 had received the grace of God in truth. In all our trials it becomes 
 us " to exhort one another daily," and to " suffer the word of ex- 
 hortation;" to attend constantly upon the means of grace, and to 
 " give all diligence to make our calling and election sure." 2 Pet. i. 
 10, 11, 
 
 SALUTARY INFLUENCE OF THE SCRIPTURES. 
 
 Concerning the works of men, by the word of thy lips I have kept me from the paths 
 of the destroyer.— Psalm xvii. ^. 
 
 It was foretold from the beginning that there should be enmity 
 between the seed of the woman and the seed of the serpent, and so 
 it has been all along to this day. Much of this was seen in the early 
 part of David's life: not only did Saul hate him, but there was a 
 party ever ready to accuse him of mischievous designs. Against 
 these David makes his appeal, and desires that his sentence might 
 come forth from the divine presence, ver. 1 — 3. The text is also a 
 part of this appeal, attesting the circumspection and uprightness of 
 his conduct. 
 
 I. The object of David's meditation was "the works of men," and 
 "the paths of the destroyer." 
 
 He observed the ways of the world, and the courses which wicked 
 men pursued, in order to learn instruction from it. Let us do the 
 same, and we shall see what the works of men will lead to. 
 
 1. The paths that some walk in are destruGtive to the well-being 
 of society. Such are the paths of those who live in open and 
 flagrant sins; the w^ay of drunkards and profane persons, of liars, per- 
 secutors and oppressors. Their paths are an inroad upon the peace 
 and order of society, and lead directly to misery and destruction. — 
 Yet in these paths multitudes are walking, and draw others after them, 
 till they fall together into the pit of perdition. 
 
 2. The paths of others are destructive to their temporal interests. 
 They are ruinous to their peace, their comfort, their health, and everj 
 
320 SALUTARY INFLUENCE OF THE SCRIPTURES. 
 
 life itself. The same sins by which they ruin others, they also ruin 
 themselves. "Who hath wo, who hath sorrow, who hath contentions, 
 who hath babbling, who hath wounds without cause? They that tarry 
 long at the wine, they that go to seek mixed wine." Prov. iii. 29, 30. 
 Destruction and misery are in the way of the wicked, and " the way 
 of peace have they not known;" while "godliness is profitable unto 
 all things, having the promise of the life that now is, and of thai which 
 is to come." 
 
 3. All the paths of sin are destrvctive to the soul, and will lead 
 to final ruin. Every sinner is self-destroyed. He is already 
 
 exposed to the wrath of God as the law-giver; and by a perseverance 
 in sin, and a rejection of the gospel, he is ruined not only in desert, 
 but also in fact. It is not merely the profligate that is in danger of 
 destruction, though that is most obvious; the path of the self-righteous 
 leads to the same issue, for it turns aside from the only way of salva- 
 tion. If there be any evil v^^ay in us, it will prevent our walking in 
 the way that is everlasting. 
 
 II. The use which David made of his observations on the ways and 
 works of men: it was to "keep himself from the paths of the de- 
 stroyer." 
 
 He made the same use of these things as a pilot would of rocks and 
 shoals, in his passage through the ocean; he observed them in order to 
 avoid them. Some consider the works of men only to expose and 
 censure them, and others only to revenge and punish ; but David to 
 learn wisdom, and to guide his way. 
 
 The proper use then to be made of the wickedness we see in the 
 world is to keep ourselves from it, or to notice it only for the purpose 
 of avoiding it; this will be to extract good out of evil, and " sweetness 
 out of the strong." He that takes a proper view of the depravity of 
 mankind, will perceive in others its odiousness and its issue. In 
 numerous instances we see to what it brings men even in this world; 
 to infamy, disease, and death; often to a miserable and ignominious 
 death. 
 
 III. The means by which David was preserved from the evils of 
 the world, namely, " by the words of thy lips." 
 
 We may see what effect the word of God has upon individuals, and 
 \ipon society at large, by comparing the state of public morals as 
 existing with or without a divine revelation. 
 
 See, for example, what paganism has produced in all its forms, 
 where the Scriptures are unknown. See what Mahommedanism 
 
 and papal superstition have produced, where the Scriptures have been 
 withheld, and they have "taught for doctrine the commandments of 
 men." See what is the state of those families and individuals, 
 
 w^here the word of God is disregarded On the other hand, 
 
 witness its effects wherever it is read and understood, and cordially 
 embraced. What multitudes have been reclaimed from the paths of 
 the destroyer, both in Christian and in heathen countries, by the fiee 
 
SALUTARY INFLUENCE OF THE SCRIPTURES. 321 
 
 circulation of the Scriptures. In numberless instances the word of 
 God has been quick and powerful to convince of sin, and equally- 
 explicit in directing to the only remedy. By taking it as "a light 
 unto our feet, and a lamp unto our paths,'^ multitudes have shunned 
 the paths of the destroyer; have walked with God through life, and 
 " finished their course with joy." 
 
 We may now observe how it is that the word of God tends to pre- 
 serve us from the paths of the destroyer — 
 
 1. By the purity of its precepts. These, if we love them, 
 will keep us in the hour of temptation. It was in this way that our 
 Lord repelled the tempter; and if we succeed, we must take the sword 
 of the Spirit. The first sin was introduced into the world by doubt- 
 ing the truth of God's word, the enemy having insinuated that the 
 offenders should not surely die; let us, therefore, take heed of the 
 warnings which God has given us "by the word of his lips." If al- 
 lured by the present evil world, or by the company of ungodly men, let 
 us remember what is written, Prov. iv. 14, 15; Col. iii. 2; 1 John 
 ii. 15. 
 
 2. By the awfulness of its threatenings, it is adapted to keep us 
 from the way of death. If we converse much with the Scrip- 
 tures, we shall "stand in awe, and sin not." Our Lord denounced 
 awful threatenings of condemnation and destruction, in order to deter 
 us from the commission of sin, and laid his prohibitions on the indul- 
 gence of every evil thought. 
 
 3. By the impressive examples it has left on record, in numerous 
 instances. In the case of Lot, we see the consequences of 
 worldly-mindedness, and also of intemperance. In the case of David, 
 the effects of sensuality, and of luxurious ease. In the instance of 
 Peter, the danger of self-confidence, and going in the way of tempta- 
 tion. In Jehoshaphat, we see the consequence of sin and worldly 
 connexions: he formed an alliance with Ahab, and came near losing 
 his life in battle. All these are fearful examples, and written for our 
 admonition, on whom "the ends of the world are come." 1 Cor. x. 11. 
 
 4. By its i^iorious doctrines, we are also kept from the paths of 
 sin. Nothing renders sin so supremely odious as the doctrine of 
 the cross; in the sufierings of Christ we see it in all its native defor- 
 mity, and the infinite displeasure of God against it. Every doctrine 
 of the gospel is according to godliness, and teaches us to live soberly, 
 righteously, and godly in the present evil world ; but it is by the cross 
 of Christ that our sinful affections and lusts are to be crucified, and 
 the body of sin destroyed. If the love of Christ does not keep us from 
 evil, nothing will. 
 
 5. lis precious promises aflford a powerful preservative against sin, 
 and by them it is that we escape the ^* corruption that is in the world 
 through lust." 2 Pet. i. 4. Let us but keep our eye upon the 
 promise of eternal life, and it will wean our hearts from all the vani- 
 ties of time and sense. "Thy word have I hid in my heart," says the. 
 
 VOL. II — 41 
 
322 THE SPIRITUAL SEED OF ABRAHAM. 
 
 Psalmist, "thatl might not sin agamst thee:" and *«if the word of 
 Christ dwell in us richly, sin shall not have dominion over us." This 
 is the only sovereign antidote for the moral contagion of our nature. 
 Gal. V. 16. 
 
 THE SPIRITUAL SEED OF ABRAHAM. 
 
 Now we, brethren, as Isaac was, are the children of promise. — Galatians iv. 28. 
 
 It is affecting to observe how prone we are to turn aside to error, 
 and what early attempts were made to corrupt the gospel. The Ga- 
 latians, though they enjoyed the ministry of the apostles, and avowed 
 the w^armest attachment to Paul, suffered themselves to be influenced 
 by a set of Judaizing teachers, who wanted to introduce circumcision as 
 necessary to salvation. So long as it was attended to by the Jews 
 only, and not with a view to their justification, Paul speaks of it as a 
 thing indifferent, saying that neither " circumcision availed any thing, 
 nor uncircumcision." But when it was made the ground of a sinner's 
 acceptance with God, he regarded it as subversive of the whole gos- 
 pel. He accordingly tells the Galatians that they had "fallen from 
 grace," that they had introduced "another gospel," and that with such 
 views "Christ would profit them nothing." 
 
 The leading design therefore of this epistle is to prove that " we are 
 justified by faith, and not by the works of the law." For this pur- 
 pose the apostle alleges that Abraham was not justified by works, 
 but by faith in the promised Messiah ; and that all his spiritual seed 
 were to be saved by faith only, chap. iii. 8, 9. That the covenant 
 made with Abraham was more ancient than the Sinai covenant, and 
 could not be disannulled by it, iii. 17. That the same doctrine was 
 taught even by the historical events in Abraham's family, which were 
 allegorical in their meaning and intent. Hagar and her son answer 
 to "Jerusalem that now is," to the Jewish church in a state of bon- 
 dage under the law ; and Sarah and her son to the heavenly " Jerusa- 
 lem, the mother of us all," iv. 24 — 26. 
 
 I. Briefly explain the terms in the text. 
 
 1. The word "promise " here is of a similar import with the gos- 
 pel, of which Christ is the sum and the substance. It is called a pro- 
 mise, in contradistinction to the law, which knows nothing of unde- 
 served mercy. That which comes as the reward of our obedience is 
 of the law ; that which is of grace only, is matter of free promise. 
 
 2. Isaac is said to have been "the child of promise," and he was so 
 in two respects. He was born, not according to the ordinary course 
 of nature, but given by the special promise of God to Abraham, and 
 brought forth by the extraordinary power of God. Next, he had a 
 peculiar inheritance given him, which Ishmael was not allowed to 
 share. He had not only a portion in Canaan, but the promise that the 
 Messiah was to spring from him, and that all believers should be rec- 
 koned as his spiritual seed. Rom. ix. 7, 8. 
 
DESTRUCTIQN OF THE LAST ENEMY. SftS 
 
 II. Consider the leading design of the apostle, which is to show- 
 that all real Christians become such, not by natural descent, but by 
 the special interposition of God; or that "they are children of the pro- 
 mise as Isaac was." 
 
 We are not Christians by birth, however wise or holy our ances- 
 tors may have been ; nor by education, whatever advantages of this 
 kind we may have enjoyed. Ishmael had both these on his side, yet 
 had no part in the promise. Believers being born of God, is as much 
 out of the common course of nature as the birth of Isaac, but alike 
 essential to their being " heirs of the promise of eternal life." 
 
 Hence when Abraham understood the promise, he had no hope 
 from second causes, but "against hope believed in hope." Those 
 who are eventually born of God, were often given up as a hopeless 
 case, after various means had been used in vain: and if means at 
 length become effectual, it is " by the mighty power of God.^' John 
 i. 13; James i. 18. 
 
 Isaac was not only born by the extraordinary interposition of God, 
 but this was according to promise, that " at the set time Sarah should 
 have a son." It is thus also in regard to believers.; their conversion 
 is according to the promise made to " Christ Jesus before the world 
 began." Ephes. i. 3, 4 ; Titus i. 2. All that are saved were promised 
 to Christ as the reward of his sufferings, and that " he might see of 
 the travail of his soul." Isai. xlix. 6; liii. 10. 
 
 Believers were not only given in promise to Christ, but also to the 
 church, and to Abraham, whose seed they are. Often did God pro- 
 mise to the church, when in a low state, a glorious increase from 
 among the gentiles ; and every conversion among them is the fulfil- 
 ment of that promise. Jer. xvi. 19; Ephes. iii. 6 ; Rom. iv. 13, 
 
 III. Christians, like Isaac, are heirs of a spiritual inheritance. 
 
 1. Their inheritance is great: it contains all the blessings of the 
 new covenant, of salvation and eternal life. 
 
 2. It is " of grace, and not by the works of the law." All is a 
 free gift, through the redemption ttlat is in Christ Jesus. 
 
 3. It is chiefly future^ and only partially enjoyed in the present 
 world. " To us are given exceeding great and precious promises," 
 and we must live by faith as the patriarchs did, who were " strangers 
 and pilgrims on the earth." 
 
 DESTRUCTION OF THE LAST ENEMY. 
 
 The last enemy that shall be destroyed is death. — 1 Corinthians xv. 26. 
 
 Mercy to man was first introduced under the form of a threatening 
 against the serpent, and mercy to man closes its career in the same 
 form; namely, in a threatening against one of the principal works of 
 the same enemy, and by the same hand. Gen. iii. 15» The former 
 
384 DESTRUCTION OF THE LAST ENEMY. 
 
 was the signal for the commencement of this warfare, and the latter 
 its termination. Christ is here considered as a king, to whom it is 
 promised that he shall reign till his enemies are subdued; death is 
 personified and ranked among his enemies, the last to be destroyed. 
 
 I. Observe, death is here denominated an "enemy." 
 
 It may truly be said to be such, because it is opposed to our very 
 existence; it is the penalty due to sin, and nature revolts at its ap- 
 proach. It is the king of terrors, at war with man from the com- 
 mencement of his being. It is a fearful consideration, that liiere is 
 no way of passing to glory, but through the gates of death. We must 
 go and leave all behind us; and if Christ do not receive us, we must 
 fall into perdition. 
 
 Yet it may be asked, why does Christ himself reckon it as an ene- 
 my? Death is not like Satan, an enemy to God as well as man; it 
 is a part of the punishment due to sin.^ Why then does Christ con- 
 sider it as an enemy, and threaten its destruction ? 
 
 1. Because it is one of the chief effects of sin, and it is his object 
 to destroy all these effects, on behalf of those who believe in him. 
 ^^For this purpose the Son of God was manifested, that he might 
 destroy the works of the devil ;" and death is one of his principal 
 works. 1 John iii. 8. 
 
 2. Because his love to his people is such, that he considers their 
 enemies as his own, though now he himself "dieth no more,'' and 
 "death hath no more dominion over him." By his sufferings on the 
 cross he « destroyed him that had the power of death, and eventually 
 death itself shall be swallowed up in victory." 
 
 3. Death not only sets himself against us, but also against him, 
 when in our nature; so that it is the common enemy of Christ and 
 his people. Death obtained a temporary victory over him; it is fit 
 therefore that he should be threatened as an enemy, and fall at last by 
 Christ's hand. 
 
 II. Death is called " the last enemy.** 
 
 He is the last to us individually, the last to the church of God col- 
 lectively, and the last enemy that Christ encountered upon earth. 
 
 The intimation here is, that many will have fallen by death, before 
 he hinriself is destroyed. Many olher enemies of Chrfst will be sub- 
 dued in succession, but this direful adversary will hold it out to the 
 very last 
 
 1. When Jesus drew his sword in this warfare, it was first directed 
 xigainst Satan, and the powers of darkness. These he destroyed 
 upon the cross, where he spoiled principalities and powers, and 
 bruised the serpent's head. In so doing he destroyed him that had 
 the power of death, but not death itself, for that enemy is yet to be 
 overcome. Christ extracted the sting of death by his atoning sacri- 
 iice, made death itself subservient to his followers, and prepared the 
 way for its final destruction, but "the §nd is not yet." 
 
REDEMPTION BY THE BLOOD OF CHRIST. 325 
 
 2. In carrying on the war by the preaching of the gospel, it is 
 chiefly directed against sin, whose destruction is begun by regene- 
 rating grace, and carried on in a life of repentance and self-denial; 
 but it is through death that we obtain the final victory. Yet even in 
 heaven, while our bodies are in the grave, the triumph is not com- 
 plete, nor can it be till Christ has fully redeemed us. Psal. xlix. 15. 
 
 III. Death is an enemy doomed to be "destroyed." 
 
 The victory over it will consist in our being raised from the dead 
 to a life of glorious immortality. The resurrection itself will be a 
 victory, but it will be crowned and consummated with eternal life. 
 The resurrection of Christ was an earnest of this, and ours will be 
 the completion. 1 Cor. xv. 44 — 57. It would afford but little com- 
 foi:t to know that death itself should die, but its death and destruction 
 involve our life. Here it is we see believers standing upon the neck 
 of their enemy, and asking him triumphantly, " Oh death, where is 
 thy sting? oh grave, where is thy victory ?" 
 
 The victory will not only be obtained at the resurrection, but that 
 victory will be decisive. It will not be like a drawn battle, but the 
 enemy will be wholly swallowed up, and utterly destroyed, to exist 
 no more for ever. Hos. xiii. 14; Rev. xxi. 4. 
 
 It is in the faith of this, that believers obtain a partial victory even 
 here. Rom. viii. 37 — 39. How needful then to abide in Christ! for 
 " he that seeketh our life seeketh his life; but with him we shall be 
 in safeguard." 1 Sam. xxii. 23. 
 
 Let the unbeliever tremble, for if he meet death without Christ, he 
 will meet him as an unconquered enemy, and must fall before him. 
 To such the resurrection will yield no advantage; it will only be a 
 preparation for the second death. 
 
 REDEMPTION BY THE BLOOD OF CHRIST. 
 
 Unto him that loved us, and washed us from our sins in his own blood, and hath made 
 us kings and priests unto God and his Father; to him be glory and dominion for 
 ever and ever. Amen. — Revelation i. 5, 6. 
 
 Christ is the object of praise and adoration as a divine person, 
 being himself the Son of God; and there is also glory attributed to 
 him as Mediator, having redeemed us unto God by his blood. It is 
 in the latter sense that glory and dominion are here ascribed to him, 
 and let it be so ascribed for ever and ever. Amen. 
 
 I. We are led to consider what is implied in the text, namely, our 
 polluted and defiled condition as sinners. 
 
 As coming out of the hands of our Creator, man was pure and holy, 
 made after the image of God; but by sin we are become polluted. 
 Yet men in general think nothing of sin, in any other way than 
 as it affects the interests of society; and if free from outward offence, 
 they then appear pure in their own eyes. But the defilement lies 
 
326 REDEMPTION BY THE BLOOD OF CHRIST. 
 
 deep within, and out of the heart proceed all the evils of the life. 
 Matt. XV. 19. 
 
 In particular, all the springs of action are defiled, all our thoughts, 
 motives, and desires; so defiled as to pollute all our services and duties 
 in religion. Even "our righteousness is as filthy rags," and v^e are 
 become abominable in the sight of God. Job xv. 16. Hence all the 
 threatenings and curses are against us. 
 
 The corruption of our nature is such, that we are totally unfit for 
 the society of holy beings; and while unrenewed we cannot enter 
 into the kingdom of God. Like the leprous persons, we are thrust 
 out of the camp, and cannot be admitted till the moral malady is 
 healed. 
 
 Yet sinners think little of their condition, and feel quite easy and 
 contented as they are. But if God shine into the heart, we shall soon 
 begin to see and feel our vileness, and mourn over it. All that are 
 taught of God, are made to know the plague of their own heart. We 
 see in what manner David loathed himself when brought to repen- 
 tance, and he is only an example of what every other penitent is made 
 to feel. Psalm li. 
 
 II. Consider what Christ has done for us: " he loved us, and washed 
 us from our sins in his own blood." 
 
 He loved us Love is the first moving cause of all, and therefore 
 
 it is first mentioned: all that follows is the proper effect and expres- 
 sion of this love. 
 
 Love is the most estimable of all affections, and we generally value 
 gifts and services done for us accordingly. If a person does ever 
 so much for us, and not from love, it is but little regarded. Christ 
 also values our services by the same rule, and thinks nothing of what 
 we do, except it be from love to him. In the same way we are taught 
 to value all that he has done for us, and to conceive of it as in the 
 highest degree interesting, because it is the effect of love. 
 
 There are two things worthy of notice in the love of Christ, and 
 which render what he has done for us so precious and inestimable. 
 
 (1.) lis freeness. The love of Christ was fixed on us " while we 
 
 were yet sinners," while in our sins and in our blood, and antece- 
 dently to our being washed, which therefore could not be the ground 
 
 or motive of his love. Ephes. v. 25, 26; Titus iii. 5. (2.) Its 
 
 strength or fulness. The love of Christ was such, that " he gave him- 
 self for us:" and "greater love hath no man than this, that a man 
 lay down his life for his friends." John xv. 13. 
 
 Again: He "hath washed us from our sins in his own blood^^ 
 
 The expression is figurative, but very strong: he hath purified us at 
 the expense of blood. By this is meant his laying down his life for 
 us as an atoning sacrifice, and it implies that nothing short of this 
 would take away sin. All cerem'onial washings, all our pray- 
 
 ers and tears, are utterly in vain ; and nothing but the gospel can teach 
 us how we are to be purified and made holy. Had it not been for 
 
REDEMPTION Br THE BLOOD OF CHRIST. 327 
 
 the sacrifice of Christ, he that is holy, as angels are, should have 
 been holy still; and he that is filthy, as men and devils are, must 
 have been filthy still. 
 
 1. But why is our cleansing from sin ascribed to the blood of Chrisl? 
 
 Not because of any physical or natural efficacy, but be- 
 cause it is the life, and it is the blood that maketh atonement. Lev. 
 xvii. 11. The life of the sinner is forfeited, and the life of the sure- 
 ty must become the sacrifice. " Without shedding of blood, there is no 
 remission." Heb. ix. 22. It was not the sufferings of Christ merely, 
 but his death, that made the atonement; and it was necessary also in 
 his death, that there should be ^^ the shedding of his most precious 
 blood." 1 Pet. i. 19. Hence the evangelist is so careful to record the 
 identical fact, that blood flowed from the Saviour's side while hang- 
 ing on the cross. John xix. 34, 35. Hence also it is that our redemp- 
 tion is so repeatedly and emphatically ascribed to " the blood of the 
 cross." Ephes. i. 7; Col. i. 20; 1 John i. 7; Rev. v. 9. 
 
 2. What is there especially in the blood of Christ that tends to cleanse 
 from sin? The blood of bulls and of goats could not take away 
 sin; it was not therefore by blood merely as such; nor would the blood 
 of any mere creature suffice, however exalted in the scale of being. 
 It was the deity of Christ that gave it this cleansing power. 1 John 
 i. 7. He by the sacrifice of himself purged our sins, who is "the 
 brightness of the Father's glory, and the express image of his per- 
 son." Heb. i. 3. . 
 
 3. In what manner does the blood of Christ cleanse us? We 
 need a double purification ; the removal of the curse due to sin, and 
 the removal of its pollution. It is for the sake of the blood of Christ 
 that we are pardoned and accepted; and it is in virtue of this also that 
 the Holy Spirit is given to renew and sanctify the mind, and to 
 " cleanse us from all unrighteousness." The doctrine of the cross 
 which gives peace to the mind, imparts also a spirit of purity. 
 
 4. What then is needful to our being actually cleansed and pardoned? 
 
 Only that we believe in Jesus, and repair "to the fountain 
 open for sin and uncleanness." He is " able to save all that come unto 
 God by him," but none else. The annual atonement made for all Israel 
 became effectual to those only who confessed their sins, and laid their 
 hands upon the sacrifice; and none but " the comers thereunto " were 
 benefited by it. Those who reject the sacrifice of Christ must for 
 ever remain unsanctified, and unforgiven, for " there remaineth no 
 more sacrifice for sin." 
 
 Having " loved us, and washed us from our sins in his own blood," 
 Christ hath made us kings and priests unto God and his Father. 
 This denotes not merely what we shall be, but what we now are, a 
 royal priesthood; and to this end he has washed us in his own blood, 
 even as the priests of old were purified in the sacred laver, previous 
 to their entering upon the sacerdotal office. Exod. xxix. 4. All be- 
 lievers are thus consecrated to the Lord, to draw near unto him, and to 
 "offer up spiritual sacrifices, acceptable to God by Jesus Christ." 1 Pet. 
 
328 DfciTV ANt) ATONEMENT OF CHRIST. 
 
 iii 5. They are the only true worshippers in the spiritual temple, and 
 it is theirs to " minister before the altar, and before the throne." 
 
 Finally: For all this love and mercy we are taught to ascribe glory 
 and dominion to Christ. To him belong the honour and the glory of 
 our salvation, and all that we receive from him must be cast at his feet. 
 Nothing is more congenial to the heart of a real Christian, than that the 
 Saviour should be supremely loved and adored; and in no ascription 
 could he acquiesce with greater cordiality than this which is here 
 given. " To him be glory and dominion for ever and ever. Amen." 
 
 DEITY AND ATONEMENT OF CHRIST. 
 
 Who being the brightness of his glory, and the express image of his person, and up- 
 holding all things by the word of his power, when he had by himself purged our 
 sins, sat down on the right hand of the Majesty on high. — Hebrews i. 3. 
 
 Some of the earliest corruptions of Christianity consisted in enter- 
 taining low thoughts of the person and work of Christ: had it been 
 otherwise, much that is found in this epistle would have been irrele- 
 vant. We have cause, however, to be thankful for what rose out of 
 these corruptions, both in this epistle and the gospel of John. 
 
 The text contains a divinely magnificent account of the person and 
 work of Christ, partly in relation to his antecedent character, or what 
 he was originally; partly to his taking on him the ofiice of a priest, to 
 purge away our sins; and partly also to his consequent exaltation at 
 the right hand of God. Let us briefly review each of these great and 
 important subjects. 
 
 I. Consider what is said of the person of Christ, previous to his 
 becoming our Saviour. 
 
 He is " the brightness of the Father's glory, the express image of 
 his person, and he upholds all things by the word of his power.'' — 
 
 If this be not descriptive of his being truly God, it is not in the 
 power of language to convey such an idea. There is a great resem- 
 blance between this passage and that in Phil. ii. 6, where he is repre- 
 sented as being originally "in the form of God, and thinking it no 
 robbery to be equal with God:" and as that passage was intended to 
 show the deep humiliation of Christ, in taking on him " the form of a 
 servant," so the description in the text is designed to show what it is 
 that gives value to his sacrifice, and dignity and importance to the 
 whole of the Christian revelation. 
 
 The antecedent glory of Christ is a subject on which the Scriptures 
 delight to dwell, as may be seen in various passages. Mic. v. 2; John 
 i. I — 3; 1 John i. 1,2. It is on this principle that all the reasoning in 
 this epistle rests, for this it is that places him infinitely above angels, 
 chap. i. 6 — 8; above Moses the lawgiver, iii. 4 — 6; and above Aaron 
 the high priest, ver. 4 — 6. The pre-existence of Christ was necessary 
 to his assumption of our nature, and his pre-existent and essential glory 
 
DEirr AND ATONEMENT OF CHRIST. 320 
 
 rendered that assumption an act of infinite condescension. Heb. ii. 14 
 —16; 2 Cor. viii. 9. 
 
 Let us attend to the meaning of the terms employed in the text, 
 as far as we can comprehend them, for the subject is great and over^ 
 whelming. 
 
 1. Christ is here called the brightness of the Father's glory. The 
 description is metaphorical, for it is not in the power of language to 
 express what God really is, or to give a literal account of the divine 
 nature. The allusion here is to the sun, sending forth its beams 
 throughout the wide creation; and Christ is the emanation or efful- 
 gence of the divine glory. This perhaps is as just an idea as can be 
 conveyed to us, of the union and distinction between the Father and 
 the Son. He is in the Father, and the Father in him. God never 
 was without a Son, any more than the sun in the heavens can exist 
 without its beams; yet they are not so one as to admit of no proper 
 or personal distinction. Christ is not the Father, yet there is such 
 an equality, that he is emphatically " the brightness of his glory." 
 
 It is also through him that the glory of the divine nature is revealed 
 and made manifest. God made the world by him, and by him he saved 
 it; the Lord Jesus is therefore the shining forth of all this glory. 
 
 2. He is the express image of his person, the image of the invisible 
 God. Col. i. 15. This also is figurative, alluding to the likeness of a 
 son to a father, only this likeness is perfect. There is not an attribute 
 or a feature in the character of the Father but what is also in the Son. 
 Here is likewise a personal distinction consisting with a oneness of 
 nature, and without any other subordination than that which is re- 
 lative, as between a Father and a Son. 
 
 3. Christ upholdeth all things by the ivordof his power. Nothing 
 can be more expressive of his godhead, for this is claimed as the special 
 prerogative of God alone. Psal. Ixxv. 3. Such then is the character 
 of him with whom we have to do, as the apostle and high priest of 
 our profession. 
 
 II. Observe what is said of his work in undertaking the office of 
 a priest. " He by himself purged our sins "— 
 
 This is expressive of the great object of his incarnation and coming 
 into the world; and there are two things which demand attention — 
 
 1. The efficacy of his sacrifice: " he purged our sins.'^ Tlie term 
 alludes to the ceremonial cleansings under the law, which were ef- 
 fected by sacrificial blood : ch. ix. 22. Hence David prayed, " Purge 
 me with hyssop, and I shall be clean." Psalm li. 7. Our being 
 cleansed by the blood of Christ is the substance of all these typical 
 purifications. 1 John i. 7, 9. By his death he removed the penal 
 effects of sin, and through the application of it by faith, the con- 
 science is purified. The gospel therefore connects repentance and 
 the remission of sins, and proclaims forgiveness amongst all nations. 
 Luke xxiv. 47. 
 
 2. The ground or reason of this efficacy: " He by himself purged 
 VOL. Ti. — 42 
 
330 DEITY AND ATONEMENT OF CHRIST. 
 
 our sins." When the Scriptures speak of Christ's miracles, they 
 usually ascribe them to the power and authority of the Father, rather 
 than the divinity of the Son. So also in his sufferings he was suc- 
 coured by the ministry of angels, and upheld by the power of God, 
 seeing he had taken upon him the form of a servant, which required 
 that he should act in subordination to him that sent him. Isai. xlii. 1; 
 xlix. 8. But the scriptures as uniformly ascribe the efficacy of his 
 sacrifice to the divinity of his person, as giving value and virtue to 
 his sufferings. " It is the blood of Jesus Christ," as he is the Son of 
 God, that " cleanseth us from all sin." 1 John i. 7. He hath purged 
 our sins by the sacrifice of "himself," and hence we see the necessity 
 of Christ's divinity in order to the atonement. 
 
 III. The exaltation which followed upon his offering himself as a 
 sacrifice for us. " He sat down on the right hand of the Majesty on 
 high." 
 
 1. By the " right hand of God '^ is meant the first place in his favour. 
 None are so high in the esteem of the Father, either in heaven or in 
 earth, as Christ; none have such honours conferred upon them, or 
 such favours granted at their intercession. In all things he is to have 
 the pre-eminence, for " he is before all things, and by him all things 
 consist." Col. i. 17, 18. 
 
 2. This is mentioned as an honour which became him. Conscious 
 that he had done the will of God, and finished the work which he 
 had given him to do, the Lord Jesus went and took the place which 
 belonged to him. He " sat down on the right hand of God, angels, 
 and authorities, and powers being made subject unto him." I Pet. iii. 
 22. JVhile all in heaven cry, "Thou art worthy to receive power, 
 and riches, and wisdom, and strength, and honour, and glory, and 
 blessing." Rev. v. 12. 
 
 Improvement^ 
 
 (1.) Seeing that God hath provided for us an all-suffi^cient Saviour, 
 let us learn to trust him, and to "call upon his holy name," remem- 
 bering that there is salvation in no other. John iii. 35 j Acts ii. 21; 
 iv. 12. 
 
 (2.) We see the way in which our sins are to be expiated and re- 
 moved; not by tears or sufferings of our own, but by the precious 
 blood of Christ, and that alone. Nevertheless, sin must be lamented 
 and confessed, or it cannot be forgiven. 1 John i. 9. 
 
 (3.) The exaltation of Christ, as the reward of his humiliation, is 
 to us a source of great encouragement. " He is exalted to be a Prince 
 and a Saviour, to give repentance and the remission of sins;" and 
 " is able to save to the uttermost all that come unto God by him." 
 
 (4.) The conduct of Christ in doing and suffering the will of God, 
 and then entering into his glory, is given as an example for our imi- 
 tation. Heb. xii. 2. 
 
( 331 ) 
 PATRIARCHAL FAITH AND PIETY. 
 
 And these all, having obtained a good report through faith, received not the promise: 
 God having provided some better thing for us, that they without us should not be 
 made perfect. — Hebrews xi. 39, 40. 
 
 The Hebrews having been persecuted for Christ's sake, began to 
 be "weary and faint in their minds," and were for turning back to 
 Judaism ; it is therefore with great propriety and force that the apostle 
 introduces the noble army of patriarchs and prophets as witnesses to 
 the faith of the gospel, and as affording an example worthy of imita- 
 tion. 
 
 In particular the apostle intimates, (1.) That old testament saints 
 persevered, without having "received the promise:" and shall we 
 turn back after seeing it actually fulfilled in the person and work of 
 Christ? Also, (2.) That this fulfilment of the promise was "a bet- 
 ter thing reserved for us:" and shall we make light of it? 
 
 1. Consider the faith of the ancient believers, and the effects which 
 it produced. 
 
 1. It had not always the same immediate object, yet it was invariably 
 founded on the word of God. In some instances the immediate 
 
 object was the promised Messiah, as in Abel's offering, ver. 4, and in 
 the text. In others the promise of a heavenly country was the im- 
 mediate object of faith, as in the case of Abraham and Moses, ver. 8, 
 24 — 26, In other instances it was the promise of temporal bless- 
 ings, and in some it relates to past events, as in ver. 3. In some 
 cases their faith had respect to the judgments threatened against a 
 sinful world, and by this the conduct of Noah is highly distinguished, 
 ver. 7. But all these things were testified and promised, and 
 
 God's word was the exclusive ground of faith. It is not every per- 
 suasion, however strong, that enters into the nature of true believing; 
 it must be founded on the word of truth. Nor is it confined to spi- 
 ritual things merelyj we are required to believe in God for what per^ 
 tains to this life, as well as that which is to come, and whatever is 
 matter of promise is at the same time the object of faith. 
 
 2. The faith of ancient believers prompted them to great and honour- 
 able exertions: it was a living operative principle. Abel wor- 
 shipped God by sacrifice. Enoch walked with God and pleased 
 God. Noah prepared an ark for the salvation of his family. Abra- 
 ham left his own country at the command of God. Moses forsook 
 Egypt, and cast in his lot with God's ajHicted people. They were 
 all weaned from the world, and professed themselves " strangers and 
 pilgrims on the earth." We here see the true principle of 
 obedience, and of all good works. All the great and good things 
 done in the world have been done by faith ; and without it there is 
 nothing good. Men may be active and laborious, but without faith, 
 nothing will be done for God. There is no true religion in our du? 
 Ities and services, but what is the fruit of faith, 
 
3'32 PATRIARCHAL FAITH AND PIETY. 
 
 3. The faith of the patriarchs wrought thus powerfully, while they 
 had not received the promise, nor any signs of its being accomplished. 
 When the thing revealed is some future good, it is given in 
 the form of a promise; when past, of a testimony. We believe the 
 gospel as a testimony, they believed it as a promise; but still they 
 wrought wonders, persevered in their adherence to the truth, and all 
 died in faith. 
 
 II. Notice the honour that is put upon their faith: " by it they ob- 
 tained a good report." 
 
 Not so much, however, in their own times, or among their contempo- 
 raries, as in after ages. The patriarchs were not highly esteemed while 
 living, but "wandered about in sheep skins and goat skins, being 
 destitute, afflicted, tormented." Even good men might not set a 
 sufficient value upon them in their own times, any more than upon 
 the apostles and martyrs, "of whom the world was not worthy.'' 
 
 But however neglected they might be by their contemporaries, or 
 the world in general, God has lionoured them in his holy word. They 
 obtained his approbation, and are enrolled in the book of life. Men 
 are highly desirous of having their names transmitted to posterity, 
 and recorded on the page of history: yet where now are the mighty 
 dead ? How soon forgotten, and their memorial perished with them ! 
 But those who have died in faith have obtained "a good report,'^ and 
 "shall be had in everlasting remembrance." JVIal. iii, 16. 
 
 IlL The end of its being recorded is for our instruction and encou- 
 ragement. 
 
 We have here examples of a life of faitb, and of walking with God. 
 In particular — 
 
 1. We are presented with an example of confidence in God, under 
 dark appearances in providence, and of perseverance in the path of 
 duty amidst it all. " Abraham went out, not knowing whither he 
 went; and by faith Israel passed through the Red Sea as by dry 
 land." 
 
 2. We have an example of heavenly-mindedness, amidst the pros- 
 pect of the greatest earthly fulness. Here is Abraham " sojourning 
 in the land of promise, as in a strange country," looking and waiting 
 for the better world, ver. 9, 10. 
 
 3. 0£ great self-denial, and giving up all for Christ. Here is Moses 
 " esteeming the reproach of Christ greater riches than all the trea- 
 sures of Egypt," yer. 24 — 26. 
 
 4. Of invincible patience, in bearing persecution. Even women 
 subni.itted to cruel tortures, " not accepting deliverance;" and would 
 rather .die than dishonour that holy name in which they believed, 
 ver. 35. 
 
 5. 0( living upon God's promises, though not performed; both the 
 promises that were made to the church in general, and to particular 
 individuals 
 
SUPREME IMPORTANCE OF HOLY LOVE. 333 
 
 IV. Observe the wisdom of God in so ordering it, ihat one age of 
 the church should not be made perfect without another. 
 
 No one that is past could do without others who came after them : 
 the patriarchs looked to the times of David, David looked to the gos- 
 pel times, and we are looking forward with hope and expectation to 
 the times of the latter day glory. 
 
 On the other hand, no one that is future can do without the past 
 Abraham w^as the olive tree from which all should spring; and with- 
 out the root, the branches could not exist. To the Jews pertained 
 the giving of the law and the promises; and from them it is that we 
 derive the lively oracles. The prophets sowed the seed which the 
 apostles reaped, apostles prepared the harvest which we reap, and we 
 are sowing the seed which those will reap who come after us. Thus 
 there is an inseparable connexion between the different parts of the 
 mystical body of Christ. 
 
 If, then, our interest and our happiness be thus bound up together, 
 what a motive is here for brotherly love, and for mutual exertions in 
 the cause of GodJ 
 
 SUPREME IMPORTANCE OF HOLY LOVE. 
 
 He that dwelleth in love dwelleth in God, and God in him. — 1 John iv. 16. 
 
 John was distinguished for his affectionate disposition; he was also 
 " that disciple whom Jesus loved." His writings breathe much of 
 the same spirit, the love of God and of one another being his fa- 
 vourite subject. In the text he seems to speak his own experience; 
 it is one of those passages which contains such a depth of meaning 
 that we cannot fully comprehend it. But it will be profitable if we 
 can only understand a part of it, and therefore we shall 
 
 J. Attempt to explain the different expressions in the text. 
 
 X. "He that dwelleth in love." There is such a thing as 
 
 dwelling in hatred, being "hateful and hating one another." There 
 i^ such a thing also as living in the world without feeling much of 
 either love or hatred^ being indifferent towards others, and wholly 
 swallowed up in our own interest. And there is such a thing as 
 4welling in love, which is the object of our present inquiry. 
 (I.) It is not every kind of love that is here intended. The love of 
 some persons terminates supremely in themselves; but this, so far from 
 being virtuous, is the very essence of moral evil. There are also per- 
 sonal and family attachments, arising out of natural affection merely, 
 without any love to God, or benevolence towards men. The same 
 may be said of party attachments in religion, which generally have 
 but little of the love of God in them. The love intended in the text 
 is spiritual and holy in its nature and origin, resembling the love which 
 God himself had manifested tpward us. (2.) It is not an 
 
 occasional attachment, but an abiding affection, a '^ dwelling in love." 
 
534 SUPREME IMPORTANCE OP HOLY LOVE. 
 
 There are many religious feelings which for a time at least resemble 
 Christian love, but afterwards wither away. The stony-ground hear- 
 ers in the parable received the word with joy; and the Galatians mani- 
 fested towards Paul the strongest feelings of attachment, esteeming 
 him as an angel of God; yet these affections, like many others, were 
 warm and vigorous only for a time, and soon withered away. But 
 real Christian love is an abiding principle, and one that never faileth. 
 
 2. "He that dwelleth in love dwelleth in God." This is 
 one of those strong and expressive modes of speech, which is peculiar 
 to this sublime and sacred writer. There is a manner of "dwelling 
 in God," which is essential and peculiar to Christ himself, and which 
 cannot be predicated of any mere creature. John xiv. 10. When be- 
 lievers are said to dwell in God, it denotes that oneness of interest, 
 affection, and design, which our Lord desired in his intercessory 
 prayer. John xvii. 21. We are said to dwell in another when we are 
 of one heart with him, so as to love what he loves, to enter into his 
 views, and feelings, and to make one cause with him. When this 
 similarity of disposition and design is carried to any great extent, it 
 is as if one spirit possessed and animated two bodies, and both find a 
 dwelling in each other's heart. Such is the idea conveyed in the text, 
 and our being of one mind with God is the criterion of all true reli- 
 gion. God bears good will to all mankind, causing " his sun 
 to shine upon the evil and the good, and sending his rain upon the 
 just and the unjust;" and if we partake of the same benevolent dis- 
 position, we are his children, and dwell in him. Matt. v. 45. God 
 also hates the evil, and cannot look upon iniquity ; if we are conformed 
 to his moral image, we shall possess a similar disposition. God de- 
 lights supremely in his only-begotten Son, and he is infinitely precious 
 also to them that believe. 1 Pet. ii. 4, 7. God loves the righteous, 
 and delights to do them good; and so shall we, if we dwell in his love; 
 then also shall we "dwell in him." 
 
 3, "He that dwelleth in love dwelleth in God, and God in him." 
 
 He makes them his temple, his chosen habitation, where he 
 manifests his presence and his glory. He becomes the source and the 
 centre of their enjoyments; he fills their thoughts, affections, and 
 desires; he preserves them from temptation, and sustains them under 
 the ills of life; he dwells in them and walks in them, they become 
 his people, and he is their God. By the indwelling of his 
 
 Holy Spirit, God makes himself visible to men. His nature is essen- 
 tially invisible, but his moral attributes are reflected in the temper and 
 in the lives of holy men, and God is seen to be in them of a truth. 
 I Cor. xiv. 25. 
 
 II. Improvement of the subject. 
 
 1. We see that the religion of the heart is the only true religion. 
 It is not mere speculation, nor is it faith, unless it works by love. It 
 is not our being nearer to the truth than others, in our religious sen- 
 timents; but our receiving the love of the truth, that we may be 
 
335 
 
 saved; and our loving others for the truth's sake, which dwelleth in 
 them. 
 
 2. It is only by the prevalence of this religion, the very essence of 
 which is love, that the world can he blessed and made happy. This 
 will make wars cease, and bind all mankind together in one common 
 brotherhood; will harmonize congregations, families, and neighbour- 
 hoods, and render society and individuals happy. The greater part of 
 the miseries of the world arise from the want of that disinterested 
 benevolence which the gospel inspires, and so long as the world is 
 destitute of the true spirit of religion, it will never be otherwise. 
 
 3, The prevalence of that principle which constitutes the essence 
 of the gospel, will account for all the happiness of heaven. It is 
 love that inspires all, that crowns all, that fills all heaven with unutter- 
 able bliss. Oh how desirable to cherish, to cultivate, this holy and 
 heavenly disposition, and to beware of interrupting its exercise, in 
 ourselves or others I "He that dwelleth in love dwelleth in God, and 
 God in him." 
 
 GOD'S SALVATION THE JOY OF HIS PEOPLE, 
 
 Restore unto iiie the joy of thy salvation. — Psalm li. 12. 
 
 The petitions and confessions in this psalm are remarkably adapted 
 to the case of a penitent. They aflford such proof of deep and sincere 
 contrition, that great as David's sin was, none but a hardened unbe- 
 liever can read them without seeing the man after God's own heart. 
 
 The prayer in the text intimates, that the psalmist had formerly 
 been accustomed to rejoice in God's salvation; that of late he had lost 
 this enjoyment; and that he could find no rest till it was restored. 
 
 I. Observe what is supposed to be the general tenor of a believer's 
 life, namely, that of rejoicing in God's salvation. 
 
 Some professors seem to think that the highest or principal attain- 
 ment in religion consists in a satisfactory persuasion of our own per- 
 sonal safety, and to know that our sins are pardoned. This, no doubt, 
 is very desirable, but this does not appear to be the ground of David's 
 joy, for he could not doubt of this after Nathan the seer had said to him, 
 "The Lord also hath pardoned thine iniquity;" yet he prays in the 
 text for the restoration of his former enjoyments. The truth is, that 
 the joy of David's soul was immediately derived from God's salvation ; 
 and by this term is meant, not temporal deliverance merely, but eternal 
 life through the promised Messiah. This was David's joy, both in 
 life and in death. 2 Sam. xxiii. 5. 
 
 Such was also the joy of all the old testament saints, and hence it 
 abounded in proportion to the revelation they had of God's salvation ; 
 the more full and clear this was, the greater was their joy. Abraham 
 rejoiced, but it was to see Christ's day. David also rejoiced, but it 
 was in the prospect of his coming to judge the earth. Psal. xcvi. 11 
 — 13. Isaiah and the prophets rejoiced, but it was in the coming of 
 
336 god's salvation the joy of his people. 
 
 God's salvation. Isai. ix. 6 ; Zech. ix. 9. So likewise when the Saviour 
 actually appeared, and more still after his ascension, the earth seemed 
 like heaven to them that loved him. Nor was it confined to his imme- 
 diate disciples, for of all believers it is said, "Whom having not seen 
 ye love, and rejoice with joy unspeakable and full of glory." 1 Peter 
 i. 8. Such was the joy of scripture saints, and such will be ours if 
 we be like them. We have the same gospel, the same Saviour, the 
 same promises, and the same hopes. 
 More particularly — 
 
 1. Believers of old rejoiced in God's salvation, as altogether free 
 and full, and therefore as suited to their condition. A salvation for 
 the chief of sinners was Paul's joy, not only in the commencement, 
 but in the close of his Christian career. 1 Tim. i. 15. All primitive 
 believers saw that salvation was freely given, and that it was all of 
 grace; they had no idea of being willing to embrace God's salvation, 
 and doubting at the same time whether Christ would save them. — 
 They saw that God had given his own Son for them, and inferred 
 that he " would with him also freely give them all things," John iii. 
 16; Rom. viii. 32. 
 
 2. They rejoiced in its consistency with justice and righteous- 
 ness, and all the moral attributes of God. It was the joy of David, 
 and also of the prophets, that he was " the just God, and yet the Sa- 
 viour; that the Redeenier was the Lord our righteousness; that he is 
 just, and having salvation." Psal. Ixxxv. 8, 10; Isai. xlv. 21; Zech. 
 ix. 9. It was the joy of new testament saints, that God could "declare 
 his righteousness for the remission of sins," and that salvation was as 
 honourable to his justice, as it was expressive of the riches of his 
 grace, Rom. iii. 25; 1 John i. 9. 
 
 3. They rejoiced in God's salvation ^/,9 being everlasting, as one 
 that would meet all their wants throughout the whole of their exis- 
 tence. " They should hunger no more, neither thirst any more ; there 
 should be no more curse, neither should they die any more, and sorrow 
 and sighing should flee away." Let us but understand and receive 
 this salvation, and all shall be ours. 
 
 II. Consider what it is that too frequently prevents our rejoicing in 
 this salvation. 
 
 In the case of David we see the cause, and may therefore apply it 
 to ourselves; for if we hav^ not fallen into the same sins, yet every 
 sin has the same tendency, and in a degree produces the same effect. 
 Love of the present world, a conformity to its manners, associating 
 with evil company, vanity of mind, negligence and slothfulness in holy 
 duties; all these interrupt the joy of salvation, and make us barren and 
 unfruitful in the knowledge of Christ. 
 
 1. Carnality of mind takes away all desire after spiritual enjoy- 
 ments. It destroys our relish for the holy Scriptures, for communion 
 with Christ and his people; and so renders us morally incapable oi 
 rejoicing in his salvation. 
 
PROGRESS OF CHRISTIANITY. 337 
 
 2. It clouds and obscures our evidence of interest in these blessings. 
 Paul stood in doubt of the Galatians, when he saw them slacken in 
 their course ; and it becomes us to stand in doubt of ourselves, when 
 we have lost a savour of divine things. Our immediate duty in that 
 case is not to rejoice and be confident, but " to repent and do our first 
 works.^' Rev. ii. 4, 5. 
 
 3. It draws down upon us the divine chastisements, and inducer 
 God to withhold the influence of his Holy Spirit. This is what 
 David chiefly dreaded, verse 11: for if God depart from us, where 
 are we ? 
 
 III. The importance of having the joy of God's salvation restored 
 to us, when we have lost it. 
 
 1. Without it we can have no other joy, if we be Christians in 
 reality. Nothing on earth can satisfy us, if deprived of the joy of 
 God's salvation. There is no going back again to the world, or to our 
 former state: wicked men may do this, but good men cannot. John 
 vi. QS. All the comforts of life, all the blessings of providence will 
 be nothing to us, if things be not right between God and our own 
 souls. Psal. Ixxiii. 25. 
 
 2. Without this we shall not be able to bear up under the ills of 
 life, and the sorrows of the present world. But when favoured with 
 the light of God's countenance, and the joy of his salvation, we can 
 do and suffer all things. Phil. iv. 12, 13. 
 
 3. Without this, what are all our religious privileges ? We may 
 read and hear the word, may come and go to the house of God, but it 
 will be to little purpose; all will be dark and dead within. 
 
 There may be some who have never tasted of the joy of God's salva- 
 tion, and never mourned the loss; but if so, it is a fearful sign of unre- 
 generacy, impenitence and unbelief. 
 
 Others may have felt the influence of truth, producing conviction 
 and sorrow for sin, unmixed with the joy of God's salvation. Their 
 immediate duty is to " come to Jesus, that they may find rest to their 
 souls." Matt. xi. 28. 
 
 THE PROGRESS OF CHRISTIANITY. 
 
 And herein is that saying true, One soweth , and another reapeth. I sent you to reap 
 that whereon ye bestowed no labour; other men laboured^ and ye are entered into 
 their labours. — John iv. 37, 38. 
 
 The immediate occasion of these remarks was the conversion of 
 the Samaritans, and the readiness with which they received the word. 
 Those who had laboured were Moses and the prophets, who died 
 before the harvest came : the reapers are the apostles and primitive 
 believers. The same principle of mutual dependence and subservi- 
 ency is observable in the progress of Christ's kingdom. 
 
 I. Observe in what instances the saying in the text is applicable 
 VOL. n. — 43 
 
338 PROGRESS OF CHRISTIANITT. 
 
 to US. "One soweth, and another reapeth: other men laboured, and 
 ye are entered into their labours." 
 
 All this is true in reference to knowledge and science generally; 
 we reap the benefit of all the discoveries made in former ages; but it 
 is especially applicable to the progress of the gospel. 
 
 1. Moses and the prophets, who laboured for the apostles, laboured 
 for us also. We enjoy the fruit as well as they, and the Jewish 
 church is a great blessing to the church of Christ. The latter could . 
 have had no existence without the former, and " they, without us, 
 could not have been made perfect.'^ Rom. ix. 4, 5; Heb. xi. 40. 
 
 2. The labours of the apostles have since been added, and we enjoy 
 them. Their writings, from whence we derive all our knowledge of 
 Christianity, have been transmitted to us, together with the benefit 
 of their example. And not their writings only, but we also enter 
 into their labours, and are indebted especially to the ministry of the 
 great Apostle of the Gentiles for the introduction of the gospel into 
 Europe. 
 
 3. To many of their successors, who travelled into these parts of the 
 western empire, and planted the gospel, we are also highly indebted. 
 Christianity prevailed in England at a very early period, and great 
 multitudes sufiered martyrdom in this country, during the severest 
 and the last of the ten persecutions, under pagan Rome. They 
 laboured and suffered for Christ's sake, and we have entered in^o 
 their labours. 
 
 4. Another set of labourers were raised up during the dark ages of 
 popery, and who were in the end successful. Such were the Wal- 
 denses and Albigenses, in the valleys of Piedmont, and the south of 
 France, who kept for ages the testimony of Jesus, while all the world 
 was wondering after the beast. To them succeeded Wickliffe, Huss, 
 Jerome, Luther, and other reformers, who laboured hard, and many 
 of them sealed the truth with their blood. From them we have a 
 bible translated, and the peaceable enjoyment of our religious privi- 
 leges. 
 
 5. These were succeeded by the Puritans and JVonconformists, who 
 laboured for many years under great hardships, fines, and imprison- 
 ments, and suffered even banishment and death. To them chiefly are 
 we indebted for the establishment of civil and religious liberty, as 
 well as for many invaluable writings, which are likely to be coeval 
 with the existence of the Christian church. 
 
 6. We are also much indebted to godly parents and ministers, for 
 their labours of love in the cause of Christ. Most young persons can 
 look back with pleasure on their pious example, fervent prayers, and 
 salutary counsel, as the principal means of producing their earliest 
 impressions of religion, and of turning their feet into the ways of 
 peace. Many flourishing congregations owe their existence to the 
 painful and persevering efforts of our forefathers, the fruit oC whose 
 labour wc now enjoy in quietness and peace. 
 
PROGRESS OF CHRISTIANITY. 33^ 
 
 7. Let us not forget to add, the labours and sufferings of Him who 
 died for us. He " trod the winepress alone," and laid the foundation 
 of all our hopes; if we labour in his vineyard, or build upon the 
 foundation which he has laid, it is to him we are indebted for all our 
 success, and to him is all the glory due. It is his husbandry, and he 
 is the Lord of the iiarvest, who sends forth labourers into his vine- 
 yard. 
 
 II. The obligations arising from this providential arrangement 
 
 1. We are here taught to set a proper value on the labours of those 
 who have gone before us in the work of the Lord. The opposite of 
 this is the very essence of infidelity, which pours contempt upon the 
 Scriptures, and insinuates that we should be wiser without them. 
 Such also is the spirit of all unbelievers, who never read the bible, or 
 regard it not, and are full of pride and self-sufficiency. But let us 
 walk in the light of the Lord, and evermore say with the psalmist, 
 " Thou shalt guide me with thy counsel." Let us set a proper 
 value upon the labours and the writings of uninspired men, who have 
 been eminent in the church of God; for though they are not to be- 
 come our oracle, they are nevertheless entitled to great respect. 
 
 2. Let us well consider the debt we owe to the present descendants 
 of Abraham, for truly "their debtors we are." From them we re- 
 ceived the lively oracles, and also the Saviour; let them be beloved, 
 therefore, for their fathers' sakes. Rom. ix. 4, 5. Paul felt much 
 kindness for them on this account, and longed for their salvation. 
 Rom. X. 1. "They were broken off that we might be grafted in;" 
 let us therefore pray that they may be grafted in again: xi. 24. 
 
 3. Let us prove ourselves worthy of inheriting the labours of our 
 predecessors, by following their example. It was a law in Israel that 
 they should transmit their religion to posterity, and let it also be a 
 law to us. Psal. Ixxviii. 5, 6. We live in times when great exertions 
 are making for the spread of the gospel: and though we may not live 
 to see the great things foretold in prophecy, let us nevertheless pre- 
 pare the materials, as David did, and do it with all our might. Many 
 who laboured for our good, laboured under great disadvantages, and 
 with very little prospect of success; the times in which we live are 
 more propitious, and pregnant with great events. We are 
 ready to imagine that those who live in prosperous times have the 
 greater joy; and so they have in the present world; but at last those 
 who sow and those who reap shall rejoice together, and that will form 
 a bond of union. Isaiah might say to Peter and Paul, there were 
 few that believed my report, or to whom the arm of the Lord was 
 revealed: you were the happy men who saw the nations become 
 obedient to the faith. But the others might reply, We came into the 
 church with a harvest ready to our hands; we are indebted to you 
 and to others under God for all our success. 
 
 4. Our present situation calls for serious reflection, lest it should prove 
 a "savour of death unto death," and all our superior advantages turn 
 
340 UNIVERSAL CORRUPTION OF MANKIND. 
 
 to greater condemnation. If our pious predecessors went on with 
 their work in the midst of tribulation ; negligence and supineness on 
 our part would be utterly inexcusable. Oh let us pray to be followers 
 of them, who after "serving their generation by the will of God, fell 
 asleep, and were laid unto their fathers." 
 
 UNIVERSAL CORRUPTION OF MANKIND. 
 
 We know that we are of God, and the whole world lieth in wickedness. — 1 John v. 19. 
 
 He that is spiritual is said to judge all things, yet he himself is 
 judged of no man. He is like one who stands in an advantageous 
 position, as seeing others without being seen himself. The true cha- 
 racter of believers is unknown to the world, but the character and con- 
 dition of the world is not unknown to them. The light of truth 
 enables us to see both, as it is represented in the text, and the more 
 so as believers have themselves been in both conditions. They were 
 once of the world, though now distinguished from it. 
 
 L Explain the various terms in the text 
 
 1. The knowledge which is here ascribed to believers concerning 
 themselves, does not so much refer to their consciouness of being be- 
 lievers, as it does to the moral and relative condition of such as are 
 undoubted believers in Christ. If it meant the former, it would fol- 
 low that Christians could at no time stand in doubt of their own state; 
 but as there was a state in which Paul stood in doubt of the Gala- 
 tians, so there may be one in which we may be in doubt about our- 
 selves. The apostle supposes those of whom he speaks to be 
 believers in Christ; as such they know themselves to be of God, and 
 that all other ways would lead to death. The speculations of men are 
 all uncertain, but the faith of Christ is being sure. There is a spe- 
 cies of religion which consists in boasting of our privileges, thinking 
 •ourselves to be the peculiar favorites of Heaven, while we despise 
 others. The language of the text is far from countenancing any thing 
 of this sort, or any thing bordering upon vain glory. Its meaning is, 
 that those who walk in the light of truth can perceive their own path, 
 -and the path of others, and what the issue of both will be. It is 
 therefore the language of genuine benevolence, and of heart-felt com- 
 passion for the souls of men. 
 
 2. Believers are represented as knowing that they are of God. 
 This is expressive of a mutual relation and regard, as being of God's 
 family, on God's side, and as belonging to him : ch. ii. 16 ; iv. 6. The 
 language of the text classes the whole of mankind under two gene- 
 ral divisions, the friends of God, and the friends of Satan ; and sup- 
 poses them to be of opposite principles, tending to an opposite 
 result. 
 
 3. The whole world here means the whole human race, excepting 
 ihose only who believe, and are renewed by the grace of God. The 
 
UNIVERSAL CORRUt»TlON OP MANKIND. 341 
 
 denunciation of so large a majority of mankind, and their proscrip- 
 tion from the hope of salvation, may be thought to be highly illiberal; 
 and others may imagine that there are many virtuous people in the 
 world besides Christians, and virtuous heathens too ! But the lan- 
 guage of the text is final and decisive : none are "of God " but those 
 who believe in Christ for salvation, let their character and pretensions 
 be what they may : and from this there is no appeal. 
 
 4. The most affecting part of the description is that of the whole 
 world lying in wickedness^ or in the arms of the wicked one, being 
 under the power and dominion of Satan, and lulled into fatal security 
 by his fascinations. He has infolded and seized them as his prey. 
 
 II. Illustrate and confirm the melancholy truth taught us in the text, 
 with respect to the moral condition of the world. 
 
 Though " the whole world lieth in wickedness," yet all men are 
 not wicked in the same degree. Some are heathens, some Mahome- 
 dans, some nominal Christians; some foul and some fair characters; 
 some following one sin, and some another. Yet all are under the power 
 of the wicked one, and are of the same mind with him : all unbelievers, 
 whatever be their disposition or behaviour, are of the mind of the 
 wicked one, and not of God's mind. In confirmation of this, con- 
 sider, 
 
 1. The testimony of Him. who knows us, and who cannot be 
 deceived. "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." Psal. liii. 1 — 3 ; Rom. 
 iii. 10—18. 
 
 2. Universal observation also confirms the fact, of the general 
 corruption of mankind. If we look into the history of all ages, and 
 of all nations, we shall find it to be a history of crime and misery. 
 Even the judgments of God that have been abroad in the earth, have 
 not prevented the wickedness of man upon it. All the miseries which 
 wickedness itself produces, have not been sufficient to restrain it. All 
 theories, both in morals and in legislation, have utterly failed of their 
 object in making men wiser and better, unless they are founded on 
 Christian principles. 
 
 3. Our own experience tends to confirm the same affecting truth. 
 "We all had our conversation in times past in the lusts of our flesh, 
 fulfilling the desires of the flesh and of the mind; and were by nature 
 the children of wrath, even as others." Ephes. ii. 1 — 3; Titus iii. 3. 
 
 III. The consequences arising out of the universal corruption of 
 mankind. 
 
 1. Some would from hence infer that men are not accountable for 
 their actions, and are not the proper subjects of religious address and 
 exhortation. But conscience and common sense attest that we are 
 accountable for voluntary actions, and that our depravity can form no 
 possible ground of exemption or excuse. 
 
 i^ 
 
 '^^^ aif THX 
 
 UiriVBESIT 
 
342 JACOB BLESSING HIS SON JOSEPH- 
 
 2. Others would infer from such a state of things, that nothing is 
 to be looked for but absolute despair. Of the salvation of any of the 
 human race we might indeed despair, if Christ had not died, and the 
 Holy Spirit had not been promised. But those who are now " of 
 God," were once dead in trespasses and sins; and by the same power 
 others also may be quickened. 
 
 3. Let such as are of God, endeavour meekly to instruct those who 
 oppose themselves, " if God peradventure will give them repentance 
 to the acknowledging of the truth.^' 2 Tim. ii. 25. 
 
 4. This subject demonstrates the certainty, that our salvation is and 
 must be all of grace. Ephes. ii. 4 — 9. 
 
 JACOB BLESSING HIS SON JOSEPH. 
 
 Joseph is a fruitful bough, even a fruitful bough by a well, whose branches run over 
 the wall. The archers have sorely grieved him, and shot at him, and hated him: 
 but his bow abode in strength, and the arras of his hands were made strong by the 
 hands of the mighty God of Jacob; (from thence is the shepherd, the stone of Is- 
 rael) even by the God of thy father, who shall help thee ; and by the Almighty, 
 who shall bless thee with blessings of heaven above, blessings of the deep that lietfa 
 under, blessings of the breasts, and of the womb. The blessings of thy father have 
 prevailed above the blessings of thy progenitors, unto the utmost bound of the 
 everlasting hills : they shall be on the head of Joseph, and on the crown of the 
 head of him that was separate from his brethren. — Genesis xlix. 22 — 26. 
 
 The life of Jacob was highly interesting, and his death was no less 
 so. To see an aged saint, a venerable sire, weather-beaten as it were 
 with the storms of life, "waiting for God's salvation;" to hear him 
 speak adoringly of God and his salvation, and to witness his parental 
 benedictions, — must have been peculiarly solemn and affecting to the 
 numerous branches of his family. Gen. xlviii. 15, 16. 
 
 I. Consider the blessing of Jacob upon his beloved son. 
 
 1. It is expressive of the fulness of his heart. The predictions re- 
 lative to many of the other tribes can hardly be called blessings, but 
 this is full of the most affectionate salutations. They arise chiefly 
 from a review of Joseph's life, and hence there is much of history in 
 the blessing pronounced upon him. 
 
 2. The imagery is partly taken from a vine situated near a well, 
 and partly from an archer who shot with bows and arrows. The 
 " vine " alludes to the meaning of his name, Joseph, which signifies 
 fruitfulness or increase, both with respect to his family and his world- 
 ly prosperity. The " archers " refer to his adversaries, especially 
 those of his own house. 
 
 3. In speaking of what Joseph met with from his brethren, great 
 delicacy is observed, for they were then standing before him. They are 
 mentioned in the third person, and under a figurative form of speech ; 
 yet they must have sensibly felt it. « The archers sorely grieved 
 him, and shot at him, and hated him." Their arrows were those of 
 envy and hatred. Psal. Ixiv. 3. Joseph also is supposed to have had 
 
JACOB BLESSING HIS SON JOSEPH. 343 
 
 a bow, and to have shot at them; but his arrows were those of love, 
 overcoming evil with good. They strengthened one another in an 
 evil cause; but "the arms of his hands were made strong by the 
 hands of the mighty God of Jacob;" and thus he became "the shep- 
 herd, the stone of Israel," ver. 24. 
 
 4. Observe how he delights to dwell upon the blessing of Joseph, 
 enlarging upon it, and enumerating the various kinds of good which 
 it contained, ver. 25. In blessing him the patriarch intimates that 
 his power of blessing was greater than usual, greater than that of his 
 progenitors, Abraham and Isaac; and that it would not only extend 
 to vast districts of the holy land, but to " the utmost bounds of the 
 everlasting hills," ver. 26. All this good shall rest upon the 
 
 head of Joseph, and that because of his having been sold into Egypt, 
 and " separated from his brethren." 
 
 II. Notice the leading principle contained in this benediction, as 
 applicable to other subjects; namely, that those who suflfer and lay 
 themselves out for the good of others shall in the end be abundantly 
 blessed of the Lord. 
 
 Accordingly as Joseph had suffered for the good of others, so did 
 his father delight to bless him and see him honoured, even to the 
 latest posterity. Thus also it is come to pass. 
 
 In this instance we may see, 
 
 1. The principle on which God proceeds in blessing and honouring 
 his loell'beloved Son. Look at his sufferings from the " archers," 
 from men and devils, from his brethren, and even from his own dis- 
 ciples; denied by one, betrayed by another. Thus was he "sorely 
 grieved " and troubled, and the archers shot at him, and hated him. 
 
 See also the returns he made for all, overcoming evil with 
 good. When he was reviled he blessed, and prayed even for his mur- 
 derers: "Father, forgive them; for they know not what they do.'* 
 
 Witness too how God supported him, " the arms of his hands, 
 being made strong by the hands of the mighty God of Jacob." " He 
 did not fail, neither was he discouraged; but endured the cross, and 
 despised the shame." Observe likewise the honour that was 
 
 put upon him. " God raised him from the dead, and gave him a 
 name that is above every name." Phil. ii. 8 — 11. "For the suffer- 
 ing of death he hath crowned him with glory and honour, and set him 
 over the works of his hands." Heb. ii. 7 — 9. For his deep abase- 
 ment he is become the object of adoration to the whole universe. 
 Rev. V. 12, 13. 
 
 2. We here see the principle on which God proceeds in blessing and 
 honouring his servants. Christ is pre-eminently the Lord's 
 servant. Isai. xlii. 1: but there are others who have humbly followed 
 his example, and have laboured and suffered for the good of mankind. 
 
 Some have endured persecution; Paul and nearly all the 
 apostles died martyrs: others have "suffered the loss of all things," 
 and met with cruel mockings. When they received evil, they also 
 
344 DOCTRINE OF DIVINE APPOINTMENT. 
 
 returned good; and the weapons of their warfare, have been made 
 strong by the God of all grace. Such in the end will be 
 
 blessed with more than common blessings, even " to the utmost bound 
 of the everlasting hills." Such are faithful missionaries, who have 
 been "separated from their brethren;" and the archers have shot at 
 them, and sorely grieved them. 
 
 (1.) Let us cast in our lot with the blessed Jesus, and we shall be 
 blessed in him. Joseph was the shepherd and strength of Israel, not- 
 withstanding the unworthy conduct of his brethren towards him: 
 much more is Jesus the shepherd of his flock, and the foundation of 
 his church and people. 
 
 (2.) Let us learn to follow the example set before us. Those who 
 serve the Lord Jesus Christ, and suffer for his sake shall in the end 
 be blessed, and find an abundant recompense. 
 
 DOCTRINE OF DIVINE APPOINTMENT. 
 
 No man should be moved by these afflictions; for yourselves know that we are ap- 
 pointed thereunto. — 1 Thessalonians iii. 3. 
 
 Great opposition was made to the introduction of the gospel into 
 the city of Thessalonica, and Paul and Silas were compelled to depart 
 by night for safety. Acts xvii. And though eventually a church was 
 established, violent persecutions still continued. Paul felt and feared 
 for these Thessalonians, and endeavoured in his epistle to fortify 
 their minds against the various trials to which they were exposed; 
 and for this purpose he exhibits in the text the doctrine of divine ap- 
 pointment. 
 
 I. Notice the object which the apostle aimed to accomplish, name- 
 ly, that Christians should not be undul3^ moved by the trials of the 
 present life. 
 
 It is not supposed that we should be unaffected, or unconcerned 
 about what may happen; this would not be natural, or proper. Grace 
 does not extinguish the feelings of nature, it sanctifies and refines 
 them. Good men have always felt the hand of God, and acknow- 
 ledged it. Aaron held his peace at the loss of his two sons, but he 
 mourned in secret; Job felt, and was resigned. The Thessalonians 
 were troubled on every side, and were greatly " moved ;" only let 
 them not be moved away from the hope of the gospel. 
 
 Let us notice a few instances in which Christians are in danger of 
 being unduly moved by present afiiictions — 
 
 I. When the loss of created comforts sinks us into despondency. 
 There have been persons who on the death of a child or 
 some near relation, have become inconsolable, and indulged a spirit 
 similar to that of Saul when he lost his kingdom. They seem to 
 think that they cannot be reconciled to the conduct of Providence: 
 but this is truly an awful sign. It becomes us rather to remember 
 
DOCTRINE OF DIVINE APPOINTMENT. 345 
 
 that we hold upon an uncertain tenure all that is dear to us in life, 
 and that all is forfeited by sin. We may lawfully retain what God 
 has given us; but when he calls for it, we must cheerfully give it up. 
 
 2. If our trials unfit and indispose us for holy duties, except so far 
 as natural infirmities prevail, we are unduly moved. If afflic- 
 tions operate aright, they will rather help than hinder us in the duties 
 of prayer, and in understanding the sacred Scriptures. It is also our 
 mercy that the Lord has encouraged us to cast all our cares on him, 
 and to call upon him in the day of trouble. But if like the wicked 
 Jehoram, king of Israel, we say in our hearts, "This evil is of the 
 Lord," and we begin to think hard of his conduct, it is a fearful sign 
 that all is not right with us. 
 
 3. U afflictions alienate our hearts from God, or weaken our attach- 
 ment to religion, the eSect is highly injurious. Some who 
 profess the gospel have been offended when persecution arose, and 
 have lost all their zeal for Christ and his cause. Others, when provi- 
 dence has gone against them, have turned their backs on God, and 
 deserted their station among his people. Even good men have been 
 so moved by the adversities of life, and the favour shown to the 
 wicked, as to be under great temptations to atheism. Psal. Ixxiii. 
 
 II. Consider the doctrine which the apostle teaches in order to ac- 
 complish his object, and that is, the doctrine of divine appointment. 
 
 This truth has been greatly abused by wicked men, and sometimes 
 injudiciously applied even by good men; yet it has, nevertheless, 
 been the means of reconciling and supporting the minds of the godly 
 under their various afflictions. Job could say, " He performeth the 
 thing that is appointed for me," and found relief in it. David also 
 was happy to say, "All my times are in thy hand." Judah in cap- 
 tivity derived comfort from hence: " Who is he that saith, and it 
 cometh to pass, when the Lord commandeth it not?" Lam. iii. 37. 
 
 But let us observe the fitness of this doctrine to preserve the mind 
 from being unduly moved in times of affliction. To this end we must 
 compare it with the idea, of all things coming by chance, or merely 
 through human agency. 
 
 1. If every thing or any thing came by chance, the hand of God 
 could not be in it, and this would deprive us of the principal source of 
 relief To one that loves God it is a great comfort to see his 
 hand in every thing that befalls him. He can take well what He does, 
 let the conduct of mankind be what it may. It is enough, and ought 
 to be enough, that " it is the Lord's doing: and let him do what 
 seemeth him good." " I was dumb, and opened not my mouth, be- 
 cause thou didst it," says David. When Job was deprived of all 
 his substance by the Chaldeans and Sabeans, he was reconciled to the 
 loss, because he saw that " the Lord had taken away." To have 
 every thing arranged and ordered by him whom we love, is all that 
 we can desire. 
 
 2. If every thing that befalls us came by mere human agency, ther^ 
 VOL. II. — 44 
 
i4d god's covenant people. 
 
 would be little or no reason for it, and therefore no motive to reconcilia- 
 tion or submission. " The only remedy, in case things came by 
 chance, or by mere second causes, would be that which unbelievers 
 generally apply, and that is, endeavouring to forget the evils we are 
 called to endure. So far indeed as things are supposed to come by 
 human agency, there is often worse than no reason for them; for in 
 proportion as the hand of man is in our troubles, we have to complain 
 of injustice, oppression, and deceit; and if we could look no farther, 
 there would be no such thing as cordial and voluntary submission. 
 But if we consider all as God's doing, we shall find a reason and a 
 " wherefore," in his contending with us. This may reconcile us, and 
 do us good. 
 
 3. If what befalls us came by human agency or by mere chance, we 
 might be ever employed in disputing the authority from whence our ills 
 proceed, and be for taking all into our own hands. But if all 
 proceeds from God, his authority is absolute and indisputable, and "our 
 times are in his hand." He will not, and it is right he should not, resign 
 the government of the world into other hands; otherwise we should be 
 for fixing our own lot, and reserving to ourselves the disposal of all 
 events, rather than be subject to fate or chance. But it is to the glory 
 of God, and greatly for our good, that we feel and acknowledge his 
 absolute authority, and sink into nothing before him ; that " we be 
 still, and know that he is God." 
 
 4. If things were effected by second causes, or came by chance, there 
 would be little or no wisdom in them, or that wisdom would be acci- 
 dental. On the contrary, it is highly conciliating, to view every 
 separate event as a part of one all-wise scheme; and to know that when 
 our plans are frustrated, God's plan remains unalterable, and that the 
 thoughts of his heart endure to a thousand generations. 
 
 5. If things were otherwise than they are, no good could be expected 
 to arise out of our afflictions. None whatever could proceed from 
 chance, and but little from human agency. But by viewing 
 all as the effect of divine appointment, much of the goodness of God 
 may be seen, and many beneficial purposes may be answered by them. 
 God has also engaged that "all things shall work together for good to 
 them that love him," and has invited us to " call upon him in the day 
 of trouble, that he may deliver us, and that we may glorify him." 
 According to the present system, all our present ills are the seeds of 
 future bliss, and will he followed with a "far more exceeding and 
 eternal weight of glory." 
 
 GOD'S COVENANT PEOPLE. 
 
 Gather my saints together unto me; those that have made a covenant with me by- 
 sacrifice. — Psalm 1. 5. 
 
 Amidst the terrors of the last judgment, we hear the voice of the 
 great Shepherd calling to his flock, and gathering them together from 
 the " four winds of heaven." Thus, while earthquakes were shaking 
 
347 
 
 the city of Jerusalem, the angel said to the women at the sepulchre, 
 " Fear not ye; for I know that ye seek Jesus who was crucified." in 
 that tremendous day, God will have a regard for his friends; and then 
 it will be seen of what importance it is to be a Christian. 
 
 I. Observe the description given of the people of God: they are 
 " his saints, who have made a covenant with him by sacrifice." 
 
 To be called "saints" is highly honourable; it is a name that dis- 
 tinguishes God's family, both in heaven and earth. God only is essen- 
 tially holy, for there is none holy but the Lord. The angels also are 
 called holy, and the spirits of just men departed are called saints, "the 
 saints in light." The saints on earth are likewise said to be holy; and 
 they are so in part, but in heaven all will be perfect and complete. 
 Their sanctification, however, in this world, though initial only, is 
 sufficient to denominate them saints. 
 
 This is the name for which the world hates them; they hate the 
 thing itself, and therefore it is no wonder they deride those who in any 
 measure possess it. Though hypocrites may imitate it, and bring it 
 into reproach, and though the ungodly may despise it; it is neverthe- 
 less true, that "without holiness no man shall see the Lord." Heb. xii. 
 14. It is neither outward decency nor a speculative faith, but a heart 
 conformed to the will of God, and filled with the love of Christ, that 
 constitutes the essence of true religion. 
 
 Another part ©f their character is, they have made a covenant with 
 God by sacrifice — 
 
 1. A covenant is alwaj^s expressive of friendship between the par- 
 ties. Thus when Abraham and Abimelech entered into covenant, and 
 sware to each other, it was the bond of peace and amity between them. 
 When "God also made a covenant with Noah and every living thing, 
 and set his bow in the cloud," it was to give assurance that the world 
 should no more be destroyed by water. And when a covenant was 
 made with Abraham, it was a token of friendship and jgood will. Gen, 
 ix. 12; xvii. 4. 
 
 2. Covenants were frequently accompanied with sacrifice, which 
 rendered them a solemn and religious act. Thus when Laban and 
 Jacob entered into covenant, it was solemnized by the ofiering up of 
 sacrifice; and in general a curse was invoked, in case either of the 
 parties should violate the engagement. Gen. xxxi. 52 — 54. 
 
 8. Sacrifices under the taw were designed as a medium by which 
 the people of Israel should renew and ratify the covenant which God 
 made with them from mount Sinai. Mere outward worshippers over- 
 looked this, but the true Israel of God did not. They bound them- 
 selves afresh to be the Lord's by every sacrifice they offered, and as 
 often as they approached the altar they dedicated themselves anew to 
 his service. Psal. Ixvi. 13, 14; cxvi. 17, 18. 
 
 4. Since the abolition of sacrifices, the great medium by which we 
 enter into covenant with God is the sacrifice of Christ, once offered 
 in the end of the world. Through him God can be at peace with us, 
 
348 god's covenant people. 
 
 for in his sacrifice he smells a sweet savour, as in Noah's offering. 
 Ephes. V. 2. Hereby the Lord becomes our God, and we are made 
 his people; and in this way only can we be at peace with him. Heb. 
 viii. 10 — 13. 
 
 5. Every memorial of the death of Christ is a renewal of our cove- 
 nant with God, and it becomes us to beware that we do not lightly 
 regard it, or attend upon it in a formal manner. Every approach to 
 the table of the Lord is an implied surrender of ourselves to him, and 
 we thereby enter into a perpetual covenant, never to be forgotten. 
 1 Cor. xi. 25; Psalm cxix. 106. 
 
 II. The charge given by the Lord concerning his people when the 
 world shall be destroyed. " Gather my saints together unto me." 
 
 1. This charge is delivered to the holy angels, and is similar to that 
 mentioned by our Saviour, when they shall gather together his elect 
 from the four winds, from one end of heaven to the other. Matth. 
 xxiv. 31. 
 
 2. It supposes that the saints are scattered about in the earth, to the 
 " four winds of heaven." Such was the state of individual believers 
 among the Jews, when he took them " one of a city, and two of a 
 family, and brought them to Zion." So in the last day they shall 
 be found " scattered abroad over the face of the whole earth." Hos. 
 ii. 23; John xi. 52. 
 
 3. This charge is expressive of the difference that God will put 
 between the righteous and the wicked. He has done so in many former 
 instances, which prefigured the last judgment. It was so at the time 
 of the flood: " Noah and his family were preserved in the ark, while 
 the world was drowned." At the burning of Sodom, Lot was con- 
 ducted by an angel to a place of safety. When Jerusalem was de- 
 stroyed by the Chaldeans, a mark was set on the foreheads of the 
 men who sighed and cried for the prevailing abominations. Thus, 
 also, it will be W^th the saints in the last day; they shall be caught 
 up together with the Lord in the air, while the earth and all its 
 «vorks shall be burnt up. Mai. iii. 17, 19; Matt. xxv. 32, 33. 
 
 Improvement. 
 
 (1.) We learn from this subject that the only religion which will 
 Avail, or exempt us from the wrath to come, is a holy religion. We 
 must be " saints," or we cannot be saved. We may profess to be 
 God's people, may come and bring our offerings; but if we enter not 
 into solemn covenant with him, we are none of his, nor will he own 
 «s in the last day. 
 
 (2.) The only holy people are those who make a covenant with 
 him by sacrifice, or who come unto God by Jesus the Mediator, 
 pleading for pardon and acceptance through him. The blood of Jesus 
 ^nly can purge the conscience from dead works, and there is no un- 
 -covenanted mercy for sinful man. The rejection of the atonement 
 is the rejection of the covenant ratified by his blood. Matt. xxvi. 28. 
 
JUSTICE AND EQUITY OF THE LAST JUDGMENT. 349 
 
 (3.) If we be the Lord^s covenant people, we must surrender our- 
 selves unreservedly to do and suffer all his will. We must take him 
 for our God, and give up ourselves to be his people. 2 Cor. viii. 5. 
 
 (4.) If thus consecrated to the Lord, we need not fear the terrors 
 oHhe last judgment. He will gather us with his arm, his voice shall 
 dispel our fears, saying, " Come, ye blessed of my Father, inherit the 
 kingdom prepared for you from the foundation of the world." 
 
 JUSTICE AND EQUITY OF THE LAST JUDGMENT. 
 
 And the heavens shall declare his righteousness: for God is judge himself. — Psa.1. 6. 
 
 The occasion of proclaiming the last judgment, in the impressive 
 language of this psalm, seems to have been the appearance of a large 
 proportion of formal worshippers among the people of God, and the 
 extreme depravity of the priests, ver. 16. The Lord, therefore, in 
 awful displeasure, alarms these hypocrites, by threatening them with 
 utter destruction, and calling them to serious reflection, ver. 22. 
 
 It is indeed a very humbling thought, that we are considered as 
 criminals who are to be tried before the Judge of all the earth; and 
 whether we view ourselves in this light or not, such is our real cha- 
 racter and condition. " It is appointed unto men once to die, and 
 after that the judgment." 
 
 I. Notice the awful description given of the last judgment. 
 
 This is a subject, indeed, that will not admit of any curious in^ 
 quiries as to the manner how, or the time when it will take place: 
 but we know that there is a judgment to come, and that we are 
 doomed to an appearance before God, whenever the summons shall 
 arrive. Yet some things may be learned from this psalm, respecting 
 the proceedings of that awful day. 
 
 1. The criminals to be tried are the professed people of God, such 
 of them especially as are distinguished from his "saints, who have 
 made a covenant with him by sacrifice;" for they are not all Israel 
 which are of Israel. The Lord therefore will judge "his people," 
 ver. 4. There is much false religion that must be brought to account, 
 as well as impiety and irreligion ; and a great deal of wood, hay and 
 stubble that must be burnt up. In Christ's kingdom there are " many 
 things that offend, and them that do iniquity:" these must be eradi- 
 cated, and the tares separated from the wheat. All the churches shall 
 know that it is " he who tries the reins and the heart:" and if "judg- 
 ment begin at the house of God, where shall the wicked and the un- 
 godly appear?" 
 
 2. The witnesses to be summoned are the whole intelligent crea- 
 tion. " He shall call to the heavens from above, and to the earth, 
 that he may judge his people." The sinner shall be tried in an open 
 court, and ten thousand witnesses shall rise up against him: "as many 
 
350 JUSTICE AND EQUITY OF THE LAST JUDGMENT. 
 
 as have sinned before all, shall be condemned before all," and the 
 eyes of the universe shall be fixed on the transactions of that day. 
 
 3. The accuser and the judge is the God of Israel, who will open 
 his complaint, and testify against us, ver. 7. There will not only be 
 innumerable other witnesses, but God, who is greater than all, and 
 knoweth all things, will himself be the accuser and the avenger. 
 Mai. iii. 5. 
 
 4. All this shall be attended with awful grandeur: "a fire shall de- 
 vour before him, and it shall be very tempestuous round about him," 
 ver. 3. The appearance of God on mount Sinai, as the lawgiver, 
 was very dreadful, but as the judge- it will be still more so. 2 Thess. 
 i. 7—9. 
 
 II. The equity of the divine proceedings. "The heavens shall de- 
 clare his righteousness, for God is judge himself." 
 
 Awful as it may be for us as sinners to contemplate that solemn 
 day, it is satisfactory to know that its transactions will all be founded 
 in truth and righteousness. This is inferred with certainty from the 
 character of the Judge, and the heavens shall openly "declare it.'^ 
 
 1. If God be judge himself, there will be nothing arbitrary in the pro- 
 ceedings of that day. No man shall be condemned without cause, as 
 if the Lord took pleasure in the death of a sinner, for that be far from 
 him. Such things may happen where mortals fill the seat of judg- 
 ment, but not where God himself is to preside. Neither will 
 it be owing to any previous purpose existing in the divine mind, that 
 a sentence of condemnation is passed upon the sinner. God has in- 
 deed determined that sin and misery shall go together, and that all 
 the finally impenitent shall be banished from his presence; but this 
 determination does not make men sinners, nor is it the cause of their 
 condemnation. Every man shall be judged "according to the deeds 
 done in the body," and by no other rule. 
 
 2. If God be judge himself, there can be no mistake regarding cha- 
 racter. To condemn the innocent with the guilty, is an abomination 
 to the Lord. The judgment which men pass on character is some- 
 times too favourable; they can judge only by the outward appearance, 
 and may be deceived, but " God knoweth the heart.'' We are liable 
 to mistake in the opinion we form of some who appear amiable and 
 circumspect in their deportment: of some who attend the gospel, and 
 seem desirous to understand it; but God will bring them to account, 
 and make it manifest that they had no real love to him, notwith- 
 standing these favourable appearances. In other cases our 
 judgment is apt to be too severe. We may see in the conduct of some 
 so many defects, so much that is unlovely, and unlike the spirit of 
 Christ, that we are ready to conclude them to be utter strangers to 
 God. But perhaps we know only a small part of their true character, 
 and have viewed it only partially, for want of more wisdom, or bet- 
 ter means of information. But in the proceedings of that day 
 no errors of this sort can possibly arise, though some may be acquit- 
 
THE CRUCIFIXION. 351 
 
 ted, and others condemned, in direct opposition to the judgment we 
 had previously formed. 
 
 3. If God be judge himself, there loill be nothing unjust in his pro- 
 ceedings. Judgment will be passed according to the different degree* 
 of guilt, which will then be fully ascertained. All men are God's 
 stewards; and as every man occupies a different portion of his Lord's 
 goods, so of that he must give account. Men's natural ability 
 
 will also be considered; and according to the use or abuse they have 
 made of their faculties and opportunities, such will be their judgment. 
 No man will be condemned for what was physically impossible: it 
 is not the want of reason or understanding, but the abuse of them, 
 that will constitute our guilt. Men's advantages are very dif- 
 
 ferent: some nations, some towns and cities, some individuals have 
 not the gospel, while others possess it in rich abundance; and the 
 greater will be the condemnation of those who have it, and improve 
 it not. Let us recollect the fearful doom of Bethsaida and Chorazin, 
 " God will render to every man according to his works, to the Jew- 
 first, and also to the Greek." 
 
 Reflections. 
 
 (1.) Think what a cause we have pending I Can we view the ap- 
 proach of this awful day with indifference, or pretend that it does not 
 concern us? If God were to mark iniquity, where are we? And 
 what reason have we to imagine that he will not? 
 
 (2.) How needful, how desirable is an interest in Christ, and to 
 have him for our advocate and our friend! What possible ground 
 of safety can there be without this? 
 
 (3.) How precious and invaluable are the sacrifice and righteous- 
 ness of Christ, that can clear and justify us in such a court. How in- 
 estimable the Saviour, in the prospect of that day; and how unsearch- 
 able the riches of his grace, " who is able to present us faultless be- 
 fore the presence of his glory with exceeding joy!" Well may we 
 unite with adoring saints and say, " Unto him that loved us, and 
 washed us from our sins in his own blood — to him be glory and do- 
 minion for ever and ever, Amen." 
 
 THE CRUCIFIXION. 
 
 And when they were come to the place which is called Calvary, there they crucified 
 him, and the malefactors; one on the right hand, and the other on the left. — Luke 
 xxiii. 33. 
 
 How striking is the contrast between the conduct of Jesus, and that 
 of his enemies! When they were come to Calvary, there they cruci- 
 fied him; and while they crucified him, he prayed for his murderers, 
 saying, "Father, forgive them, for they know not what they do." — 
 verse 34. 
 
 In offering a few remarks upon the text, there are three things par- 
 
352 THE CRUCIFIXION. 
 
 ticularly worthy of notice — the place where our Lord suffered — 
 the nature of his sufferings — and the company in which he suffered. 
 
 I. Observe the place where our Lord suffered. 
 
 This is called Calvary, or Golgotha, a small eminence, about half a 
 mile distant from Jerusalem. This was the common place of execu- 
 tion, where the vilest offenders were put to death. 
 
 Two things may be observed concerning this, one relating to the 
 intention of the murderers, and the other affecting the intention of the 
 writer — 
 
 1. The place where Jesus suffered, marks the malignant design of 
 his enemies. It was not without some reason on their part that 
 they fixed on Calvary; it was to render his name and character in- 
 famous, to express the greatest abhorrence of both, to sink and ruin his 
 cause by affixing an indelible disgrace. Hence it was that "the cross 
 of Christ became a stumbling-block to the Jews, and to the Greeks 
 foolishness." But in this they were ultimately disappointed. 
 
 2. The place, as mentioned by the evangelist, marks his strong 
 affection. The sacred writer employs but few words, his 
 narration is slow and solemn, and expressive of the deepest feelings 
 of the heart. He points to the spot with peculiar emphasis, as Jacob 
 did to the field of Machpelah, saying, " There they buried Abraham 
 and Sarah his wife; there they buried Isaac and Rebekah his wife; and 
 there I buried Leah." Gen. xlix. 31. Another instance of this form 
 of speech occurs in the address of Ruth to Naomi: "Where thou 
 diest, will I die, and there will I be buried." Ruth i. 17. Thus 
 the evangelist points to Calvary, and with deep emotion says, " There 
 they crucified him." 
 
 3. We may also add that this directs us to the place where we must 
 look for mercy. "There they crucified him," and thence our 
 salvation comes. There the great sacrifice was offered up, the ransom 
 price paid, and the great atonement made. 
 
 "There hangs all human hope: that nail supports the falling universe." 
 II. The nature of Christ's sufferings: " they crucified him." 
 
 The sin of which the Jews pretended to accuse our Lord, was that 
 of blasphemy, because that "he being a man, made himself God;" 
 and calling " God his Father, he made himself equal with God." By 
 the Jewish law a blasphemer was to be stoned to death, and therefore 
 they took up stones to cast at him; but being at that time under the 
 Roman government, they had no power to put any one to death. — 
 They therefore brought him before Pilate, demanding that he should 
 be crucified. The Roman law inflicted capital punishment by various 
 other means, chiefly by decapitation; but crucifixion was fixed upon 
 to gratify the malignity of the Jews, and the unrighteous judge yielded 
 to their wishes. In all this, however, the hand of God may be 
 
 traced, and his wisdom seen in overruling these events for the accom- 
 plishment of his own purposes. 
 
THE CRUCIFIXION. 353 
 
 1. The death of the cross, though selected by Jewish mahgnity, 
 would be the fulfilment of prophecy. The disciples were 
 
 blind to these things when they happened; but afterwards they saw 
 plainly that thus it was written, and that " thus it behoved Christ to 
 suffer.'^ Prophecy had foretold that they should pierce his hands and 
 his feet, Psal. xxii. 16; and also his side, Zech. xii. 10; John xix. 34, 
 37. Our Lord also had himself foretold, in numerous instances, 
 
 that he should be betrayed into the hands of sinners, and be crucified. 
 John iii. 14; viii. 28; xii. 32, 33. He had also rendered the idea 
 familiar by calling a profession of his name, with all the difficulties 
 attending it, a bearing of the cross, in allusion to his carrying the 
 cross to Calvary, Matt. xvi. 24; Mark x. 21; Luke ix. 23. 
 Hence also the doctrine of Christ crucified, as the only medium of 
 our salvation, formed the very essence of the gospel itself. 1 Cor. ii. 2j 
 Gal. iii. 1; vi. 14. 
 
 2. In our Lord's suffering the death of the cross, there was some- 
 thing analoggus to what we as sinners had deserved; and probably 
 it was with a view to represent this, that the Jews were suffered to 
 crucify him — 
 
 (1.) It was a lingering death, and the Romans appear to have in- 
 vented this mode of punishment on purpose to render death as dreadful 
 as possible. In the case of our blessed Lord it was six hours, from 
 the commencement to the end of the crucifixion, when, having power 
 to lay down his life, he voluntarily gave up the ghost; but the male- 
 factors had not then expired, and would probably have survived 
 many hours longer. Mark xv. 44; John xix. 33. All this time 
 
 the sufferer would experience the most insatiate thirst, from the ex- 
 treme anguish so long endured. Psal. xxii. 15; Ixix. 21; John xix. 28. 
 And in this lengthened pain and anguish there was something that 
 represented the endless punishment of the wicked, "the worm that 
 dieth not, and the fire that is not quenched." 
 
 (2.) It was a most painful death, more so perhaps than any other 
 that human malignity could devise. The wounds were all inflicted 
 on the tenderest parts of the human body, but not so as to affect the 
 seat of life. In the act of fixing the cross in the ground, with the 
 sufferer suspended on it, his joints would be dislocated by the shock; 
 and thus another prophecy would be fulfilled. Psal. xxii. 14. 
 These exquisite sufferings would shadow forth those torments of hell, 
 in which the sinner shall thirst in vain for water to cool his tongue, 
 and where the ever-burning sulphur is unconsumed. 
 
 (3.) The death of the cross was attended with reproach and infamy; 
 none so painful so ignominious as this. He was made a spectacle to 
 angels and to men, and they that passed by wagged the head in derision 
 and contempt. Yet he "endured the cross, and despised the shame.'^ 
 In this also there was a prefiguration of that public disgrace 
 and overwhelming shame, which the righteous Judge has awarded as 
 the punishment of sin. Dan. xii. 2; Isai. Ixvi. 24. 
 
 (4.) The death of the cross was an accursed death, both in the esteem 
 VOL. II. — 45 
 
354 THE CRUCIFIXiaN. 
 
 of God and man. Gal. iii. 13. And the sentence to which sinners are 
 doomed is, that they are to die the death, to die under the curse. 
 Hence Jesus would come under the law, and into our place and stead, 
 and so " was made a curse for us." 
 
 III. The company in which he suffered: they crucified with him 
 " two malefactors, one on the right hand and the other on the left." 
 
 1. On the part of his enemies this was designed to render his death 
 still more ignominious and shameful, and was no doubt contrived be- 
 tween Pilate and the chief priests. Our blessed Lord was 
 "holy, harmless, undefiled, and separate from sinners;" but now, to 
 overwhelm him with shame and public disgrace, they associate him 
 with " malefactors." Not content with this, they place him 
 in the midst, to insinuate that he was the worst of the three. Here 
 every circumstance tells, for every thing was intended to heighten 
 the disgrace. This arrangement might also be contrived for 
 the purpose of discomposing his mind, during his last moments, by 
 filling his ear with the blasphemies and reproaches of the dying ma- 
 lefactors. When we come to die, the least comfort we hope for is a 
 peaceful pillow, and the presence of a sympathizing friend. But 
 here is the blessed Saviour, surrounded by an enraged populace, and 
 expiring on the cross, amidst the execrations of his enemies, and the 
 groans of dying malefactors. 
 
 2. But on the part of God we may see something of the wisdom of 
 this appointment. Prophecy was hereby fulfilled, which said 
 that "he should be numbered with transgressors." Isaiah liii. 11; 
 Mark xv. 27, 28. By this means also the virtue of his sac- 
 rifice was made more fully to appear. Had two of his disciples been 
 crucified with him, instead of two malefactors, it might have been 
 imagined that they had contributed something to the efficacy of his 
 sufferings: but as it is, it would appear that "his own arm brought 
 salvation, and his righteousness it sustained him." " He trode the 
 winepress alone, and of the people there was none with him.^' Isai. 
 Ixiii. 3. Also by suffering in such society, an opportunity was 
 given for the fuller display of his power and grace, in saving one of 
 the malefactors in his last moments, and taking him from the cross 
 to the paradise of God. Moreover, the publicity of his cru- 
 cifixion, rendered the evidence of his death more certain and indis- 
 putable; so that his enemies could not pretend that there was any 
 collusion; and that which established the reality of his death, estab- 
 lished also the reality of his subsequent resurrection, on which all the 
 hopes of his followers depend. 
 
( 355 ) 
 DEVOTING OURSELVES TO THE LORD. 
 
 And this they did, not as we hoped, but first gave their own selves unto the Lord, 
 and unto us by the will of God. — 2 Corinthians viii. 5. 
 
 Paul, in exhorting the Corinthians to the exercise of Christian bene* 
 ficence, reminds them o{ the unbounded liberality of their brethren 
 in Macedonia, who had in this instance far exceeded his expectations; 
 and he finds a reason for it, in their having first devoted themselves 
 unreservedly to the Lord. 
 
 Two things in the conduct of these Christians are particularly 
 worthy of notice, and also of our imitation. 
 
 L Their surrender of themselves to the Lord. 
 
 This is the first step in the path of Christian obedience, and the 
 essence of true conversion. If this be not done, we are not proper 
 subjects for Christian fellowship; and giving ourselves to one another 
 without this, will be of no account. We should be unfit for, and soon 
 be weary of, the duties and privileges of such a connexion. 
 
 I. Giving ourselves to the Lord must be done willingly, and with 
 all the heart. We may devote ourselves to the service or interest of 
 men with reluctance, or from necessity; but the Lord requires the 
 surrender of the heart, and nothing but this will do. Great 
 sacrifices may be made for the interests of religion, and large sums 
 subscribed, from selfish or mercenary motives; but whatever be done 
 for God must be done freely, and from love to him, or it cannot be 
 accepted. Men may expend their property or their zeal upon his 
 cause, but without a regard to his glory it is nothing worth. 
 
 2. The surrender must be unreserved. Not only all that we possess, 
 but our "own selves" must be given to the Lord. Many things 
 may be given, and many sacrifices made; and yet we may not at 
 any time give ourselves to the Lord. Some persons will give good 
 things and money also; but they must be free and independent, and 
 not come under any personal obligation. This is a reason why 
 many stand aloof from church communion, and do not choose to be 
 connected with any society of Christians; but true love makes no 
 reserve. It cheerfully devotes all to God, and casts in its lot with 
 his people. Heb. xi. 25. 
 
 3. It must be irrevocable. What is consecrated or given to the 
 Lord can never be recalled, but the vow must be performed. When 
 Hannah devoted her son Samuel to the service of the temple, it was 
 for ever; and if any one enters into covenant to be the Lord's, like 
 the Hebrew servant, he must go out free no more. Such give them- 
 selves to live and die in his service, and to be his for ever; nor can 
 they violate their engagements without danger and disgrace. 
 
 II. The surrender of themselves to the Lord's people, to perform 
 all Christian duties " according to the will of God." 
 
 Those who join in Christian fellowship do not come under an en- 
 
356 THE POWER OF ABSOLUTION, 
 
 gagement to do whatever Iheir brethren may happen to require, any 
 farther than as it is agreeable to the will of God; and to this every 
 individual is bound to submit. This state of mind is of great im- 
 
 portance, and nothing more should be necessary to prompt obedience, 
 than the evidence that this or that is required by the Scriptures. — 
 Primitive believers did not ask whether the duty was easy of perfor- 
 mance, whether it would subject them to reproach, or whether they 
 might not be saved without it. They never thought of such inquiries; 
 all their concern was to know the will of God, and to do it; and this 
 only is true religion. 
 
 If this principle govern our conduct, in giving ourselves up to, the 
 Lord and to his people, we shall be particularly mindful of the duties 
 which such a connexion demands. (1.) We shall be constant 
 
 in our attendance on public ordinances, "not forsaking the assembling 
 of ourselves together.'* (2.) We shall "pray one for another, 
 
 and love as brethren.'' (3.) What we contribute to the cause 
 
 of Christ will be done freely, and according to our ability. 
 (4.) If offences arise, we shall go and tell our brother of his fault alone, 
 and not spread it abroad. Matt, xviii. 15. (5.) We shall be 
 
 ready to receive as well as to give an admonition. Psal. cxli. 5. 
 
 THE POWER OF ABSOLUTION. 
 
 -^hose soever sins ye remit, they are remitted unto them; and whose soever sins ye 
 retain, they are retained. — John xx. 23. 
 
 The Lord Jesus being risen from the dead, now renews the com- 
 jnission to his disciples in this very solemn and impressive language. 
 It might seem indeed too much to be addressed to mortal men, and 
 great abuses have arisen out of it. Mercenary ecclesiastics have 
 claimed the power of absolution, have required a confession for that 
 purpose, and made it subservient to worldly and political interests. 
 Nevertheless there must be some important truths taught us in the 
 text which it behooves us carefully to understand. We shall therefore, 
 
 I. Attempt to explain the power of absolution, as vested in the 
 disciples of our Lord. 
 
 1. It is necessary to observe, that the commission is addressed to 
 Ihem as men inspired, who had received for this special purpose the 
 gifts of the Holy Ghost, ver. 22. They were therefore rendered 
 infallible in the judgment they passed on character, whenever they 
 pronounced remission ; but this is what no one can pretend to now, 
 and therefore to no one is this power applicable. 
 
 2. Though the apostles were inspired, yet the way in which they 
 .could "remit or retain sins," was not efficiently, but ministerially 
 only, by declaring the doctrine of Christ on the subject of forgiveness. 
 They pronounced pardon or condemnation, not on individuals, but 
 pn character only, The Lord himself claims it as his own preroga- 
 
THE POWER OF ABSOLUTION. 357 
 
 tive, and none can forgive sins but God only. Isai. xliii. 25 ; Mark 
 ii. 7. 
 
 3. The doctrine of the apostles still retains this power, and 
 every one who faithfully teaches that doctrine may be said ministe- 
 rially to pronounce forgiveness or condemnation; but it is not on 
 persons, but on character. All that repent and believe the gospel are 
 declared to be forgiven, all that live and die in sin are under condem- 
 nation, and from this there is no appeal. John iii. 36. 
 
 II. Consider what is implied in this doctrine of absolution. 
 
 1. That wherever the gospel comes, it finds all men sinners. The 
 gospel is emphatically the religion of sinners. "Christ came not to 
 call the righteous, but sinners to repentartte, to seek and to save that 
 which was lost.'' If any one therefore come to him in any other 
 character, he shall find nothing. We must not think of recommend^r 
 ing ourselves to the Saviour by any thing that we can do ; we must 
 be forgiven freely, if at all, and for his name's sake ; and no other way 
 of forgiveness would meet our circumstances. Luke vii. 41, 42. 
 
 2. It implies that the leading design of the gospel is to make known 
 the way m which sin can be forgiven. It is from hence called the 
 "preaching of repentance and remission of sins among all nations, 
 Luke xxiv. 47; and the ministry of reconciliation." 2 Cor. v. 18, 
 19; Rom. iii. 25. 
 
 3. That the remission of sins is not proclaimed and 'promised to 
 all men, for some who hear the gospel may nevertheless have their 
 sins "retained," or bound upon them. It is not a general amnesty, 
 or an indiscriminate absolution, but of such only as embrace the gos- 
 pel and the Saviour. 
 
 4. That the criterion by which we are to judge of our sins being 
 remitted or retained, is the apostolic doctrine, and not any inherent 
 persuasion or impression on the mind that such is indeed the fact. 
 Whose soever sins the apostles' doctrine remits, they are remitted ; 
 and whose soever sins it retains, they are retained. 
 
 JII. Inquire whose sins are remitted,. and whose retained, according 
 to the apostles' doctrine. 
 
 1. The apostles every where taught, that repentance and faith 
 are essential to the forgiveness of sins. This indeed is the current 
 language of the New Testament, and there is no forgiveness in any 
 other way. Luke xxiv. 47; Acts iii. 19 ; v. 31. Sometimes believing 
 only is mentioned, as in Acts xiii. 39; but one implies the other, for 
 repentance and faith are inseparable. Those who repent and believe 
 the gospel, and those only, have the forgiveness of sins. John iii. 18; 
 Rom. viii. 1. 
 
 2. AlJ do not repent and believe the gospel, and therefore their 
 sins are still retained, ^nd "the wrath of God abideth on them." 
 John iii. 36. It was placed there by the law, but by a rejection of the 
 gospel the sentence is become irreversible. Those who are now con-» 
 
358 PRE-EMINENT GLORY OF THE GOD OP ISRAEL. 
 
 (lemned by the apostles' doctrine are bound over to destruction, and 
 nothing shall be able to deliver them. It may seem hard that so many 
 well-meaning and well-disposed people should not go to heaven at 
 last; but such is the immutable and unalterable decree of Heaven: 
 " He that believeth and is baptized shall be saved, but he that believeth 
 not shall be damned. Mark xvi. 16. 
 
 "Kiss the Son, lest he be angry, and ye perish from the way, when 
 his wrath is kindled but a little. Blessed are all they that put their 
 tri\st in him." Psal. ii. 10—12. 
 
 PRE-EMINENT GLORY OF THE GOD OF ISRAEL. 
 
 Oh Lord our Lord, how excellent is thy name in all the earth ! who hast set thy glory 
 above the heavens. — Psalm viii. 1. 
 
 Moses in his dying song celebrated the glory of the God of Israel, 
 as "the shield of their help, and the sword of their excellency." David 
 also and all the saints have gloried in his holy name, and this may be 
 considered as the test of true religion. 
 
 I. Endeavour to illustrate the meaning of the text 
 
 1. The seeming repetition of the name of the Lord, is not so in 
 reality; the meaning is, "Oh Jehovah our Lord." Jehovah is the 
 appropriate name of the God of Israel, and that by which he is distin- 
 guished from all false gods, though he had not condescended to make 
 himself known by it previously to the time of Moses. Exod. vi. 3. 
 The ancient Jews esteemed the name Jehovah so sacred that they did 
 not dare to pronounce it, but substituted the word Lord instead; and it 
 seems as if our translators have done the same, in various passages of 
 the Old Testament. The word Jehovah expresses the self-existence of 
 God, and what he is by nature: the term Lord denotes his dominion 
 and authority. Other nations " had gods many, and lords many; but 
 Israel had Jehovah for their Lord, the only true and living God." 
 1 Cor. viii. 5, 6. 
 
 2. The " Name " of the Lord signifies his revealed character. 
 We should know nothing of God aright, but for the revelation he has 
 given of himself; and as he has been pleased to make himself known 
 to us under various names, so it is by the union of these that his whole 
 character is expressed. By the name of the Lord, therefore, is meant 
 all his natural and moral perfections, as they are made known to us in 
 his word, and in his works. It is not merely expressive of what Je- 
 hovah is, but of what he has manifested himself to be, and that so far 
 as we are capable of comprehending his unsearchable perfections. 
 
 3. To the name of the Lord is ascribed an excellency, 2.S in Deut. 
 xxxiii. 26 — 29. The term is comparative, and relates to all 
 others that are called gods. The names lord and god are given, not 
 only to angels and heathen deities, but also to kings and governors. 
 But what are lords and kings, in comparison of the supreme Ruler? 
 
pftE-EMINENT GLOftV OP THE GOD OF ISRAEL. 359 
 
 And what are all the gods of the heathen? Even in their own account 
 they are neither wise nor mighty: and as to moral "excellence," they 
 pretend to none. But the Lord our God is holy. Hence it is that 
 even heathens have acknowledged " that their rock i& not as our Rock, 
 themselves being judges.'^ Deut. xxxii. 31. The Babylonians also 
 witnessed of Daniel, that the spirit of " the holy gods '^ was in him, a 
 spirit which they had never known. Or if we unite all the real 
 
 excellencies that are found in good men, and also in angels, they are 
 as nothing when compared with the excellency of Jehovah. What is 
 the wisdom of ten thousand Solomons, the uprightness of ten thousand 
 Jobs, and the love of as many Johns, when compared with the wisdom, 
 the righteousness, and the love of God our Saviour? 
 
 4. The extent of his excellency: it is "in all the earth," diflfused 
 throughout all his works of creation and providence. The psalmist did 
 not intend to overlook what God is in Israel, for his glory was there 
 displayed with peculiar lustre. Psal. Ixxvi. 1, 2. God was known as 
 " a refuge, a very present help in trouble." Psal. xlvi. 1, 7, 11. 
 
 But the glory of Jehovah was not confined to Israel: it was seen " in 
 all the earth." Their God was not like the tutelary deities of the 
 heathen, who were imagined to preside over particular districts, with 
 a limited influence; but his dominion extends over all the earth. When 
 the Assyrians came and dwelt in Samaria, they supposed the land of 
 Judea had a local divinity presiding over it, as in their own country, 
 and therefore wished to propitiate his favour, 2 Kings xvii. 26: but 
 the Babylonians in DaniePs time became convinced that the God of 
 Israel was indeed " the God of heaven and earth." Dan. iv. 34 — 37. 
 The heathen mariners with Jonah also feared him as the God of heaven. 
 Jonah i. 9, 14. The Ninevites likewise did the same; for no sooner 
 had the prophet delivered his message, than they '^ humbled them- 
 selves greatly before the Lord." 
 
 5. Not only was the name of the Lord become excellent in all the 
 earth, but his glory also was above the heavens. The starry 
 heavens were among the objects of heathen adoration, and hence many 
 of the planets retain the names of heathen deities to this day. Deut. 
 xvii. 3; Job xxxi. 26. But Jehovah is above them all, for he made 
 them. How great then is his condescension, that He " who is the 
 high and lofty one," whom the " heaven of heavens cannot con- 
 tain," should dwell with man upon the earth, and take up his abode 
 with the humble and the contrite. 
 
 II. Attempt some improvement of the subject. 
 
 1. If the name of the Lord was glorious in the view of old-testa- 
 ment saints, how much more ought it to be so in our view, seeing it 
 has been since displayed in still more amiable forms, especially in the 
 face of Jesus Christ. Here all the divine perfections meet together, 
 and shine with the brightest effulgence. Heb. i. 3. Here we see him 
 as a refuge, as a pardoning God, full of compassion and gracious. 
 
 2. How much should we be concerned to make his glory known 
 
360 JEStTS SHOWING MERCY TO till: ]^ARALYTIC. 
 
 to others, by the spread of the gospel, and by every means of dis- 
 seminating religious truth. Multitudes are ignorant of his holy name, 
 at home and abroad, and are still perishing for lack of knowledge. 
 
 3. We are here instructed in the nature of true religion, and that 
 its immediate tendency is to produce an admiration of the perfections 
 and character of God, especially on account of his holy excellency. 
 An unbeliever may admire the wisdom and beneficence of the Creator, 
 but it is the Christian only that loves his moral attributes, and adores 
 him on account of his infinite holiness. 
 
 4. We here see the importance of a proper acquaintance with the 
 divine character, both as to the origin, and progress of true religion. — 
 It is the commencement of « eternal life to know the only true God, 
 and Jesus Christ whom he hath sent;" and grace and peace are multi- 
 plied by the same means. John xvii. 3; 2 Pet. i. 2. Nothing tends 
 like this to abase our pride, to promote repentance, and inspire confi- 
 dence in God. 
 
 JESUS SHOWING MERCY TO THE PARALYTIC. 
 
 And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus 
 seeing their faith, said unto the sick of the palsy. Son, be of good cheer; thy sins 
 be forgiven thee. — Matthew ix. 2. 
 
 A FEW days only before this event, our Lord had crossed the lake 
 of Gennesaret to visit the country of the Gadarenes, where he healed 
 a miserable demoniac; but the people desiring him to depart out of 
 their coast, he was now returned to Capernaum, where he sought a 
 little repose from his labours. But the notoriety of his miracles 
 brought great numbers to Peter's house, which was thronged and 
 crowded to excess. The persons who brought the paralytic, being 
 unable to approach, determined to gain access by unroofing the house, 
 and letting down the helpless individual on a bed, and thus placing 
 him at the feet of Jesus. Mark ii. 1 — 4. 
 
 I. Notice a few things generally in the passage before us. 
 
 The afflicted state of the patient — the faith of those who brought 
 him — and the conduct of the Saviour towards them. 
 
 1. Observe the afflicted state of the patient; «'a man sick of the 
 palsy, lying on a bed." He seems to have laboured under a universal 
 paralysis, and to have been in the last stage of the disease; totally help- 
 less, and almost without hope. This was indeed a desperate case : 
 and now if Jesus can heal and save him, who need despair ? 
 
 We are here also very impressively taught that no case is so bad, 
 whether corporeal or spiritual, but we may bring it to Jesus ; and the 
 worse it is the more need we have to come to him. Here also we see 
 whither we are to go for relief, in times of deep distress. 
 
 2. The faith of those who brought him. It was indispensable to 
 a miraculous cure, as it is indispensable to salvation, that the applicant 
 
JESUS SHOWING MERCY TO THE PARALYTIC. 361 
 
 should believe in the infinite ability of Christ to heal and to save; and 
 they were told that "all things are possible to him that believeth, but 
 that without faith there is nothing possible." The proof given in this 
 instance was very strong: both the paralytic and those who brought 
 him were so fully persuaded of a cure, that they employed the most 
 extraordinary means to gain access to the Saviour; who "seeing their 
 faith/^ immediately manifested his mercy towards them. In 
 
 this instance we see how good it is to be connected with those who 
 believe in Jesus. When sick, and unable to help ourselves, they can 
 spread our case before the Lord; and innumerable are the kind offices 
 which piety performs on behalf of those we love. 
 
 3. The conduct of the Saviour on this occasion. He first pardoned 
 the afflicted man, and then healed him ; and this, as it appears, without 
 any direct prayer offered for that purpose. The poor man, probably 
 unable to speak, said nothing, and his friends said nothing; they laid 
 him at the feet of Jesus, and left his emaciated form to tell the tale of 
 wo. There is, however, something remarkable in the conduct 
 
 of our Lord, in forgiving sin apparently unasked, and in doing this 
 before he healed the paralytic. The following reasons may perhaps 
 account for this singular exercise of mercy :— 
 
 (1.) Christ pardoned before he healed, in order to show the fulness 
 of his grace, in doing for us "exceedingly beyond all that we can 
 ask or think." The poor man came for bodily relief, and gets a bless- 
 ing on his soul; he came for healing, and obtains the forgiveness of all 
 his sins. 
 
 (2.) In first exercising his pardoning mercy, he pointed out the 
 immediate source of all our sorrows, and that is sin. Had we never 
 offended, we should not be liable to affliction ; he therefore removes the 
 cause, that the effect may cease. 
 
 (3.) It was done to show the superlative importance of forgive- 
 ness; that is done first, which of all other things is most necessary. 
 It was desirable for the poor man to be healed of his sickness, but 
 more so to be forgiven; and if sin were but pardoned, the sickness 
 might be endured, had he even returned as he came, a paralytic still. 
 
 (4.) Though this mercy was shown, without any audible petition, 
 yet Jesus, who " saw their faith," beheld also the burden which press- 
 ed upon the soul of the afflicted, and therefore hastened to afford im- 
 mediate relief. Though the penitent said nothing, his looks testified 
 what he wanted, and Jesus meets the first wishes of his soul. 
 
 (5.) The miracle of healing was reserved to the last, in order to 
 obviate the objection of his eiiemies, many of whom were waiting for 
 an occasion against him. The wonderful miracle performed on the 
 paralytic would not only tend to confirm his faith, but would demon- 
 strate, to the confusion of his enemies, that " the Son of man had power 
 on earth to forgive sin." 
 
 II. Add a few remarks, suggested by the text, on the doctrine of 
 divine forgiveness. 
 VOL. II. — 46 
 
8€S JESUS SHOWING MERCY TO THE PARALYTIC. 
 
 Here we may observe, 
 
 1. Its universal importance. It is a blessing in which we are all 
 interested, for "we have all sinned, and come short of the glory of 
 God;" and if not forgiven, we must perish under the curse. The 
 blessing itself has been procured at an infinite expense, a greater price 
 has been paid for our forgiveness than the whole universe could give, 
 and God has hereby testified its pre-eminent importance. 
 
 2. The way in which forgiveness is to be obtained. Not only in 
 the text, bat throughout the Scriptures, it is inseparably connected 
 with faith in our Lord Jesus Christ, which invariably includes repen- 
 tance towards God. Sinners may think of many other ways, but tiiey 
 shall not prosper. Sometimes tliey hope to make amends for evil 
 committed by something good to be done by them, sometimes by 
 something ceremonial instead of true repentance, by deeds of charity 
 to the poor, or something given to the cause of religion; and when 
 they come to die, they hope all this may do. But it will not; for " he 
 that believeth not on the Son of God shall not see life, but the wrath 
 of God abideth on him." John iii. 2Q. 
 
 3. Where repentance and faith are found, the greatness of our 
 guilt shall not prevent forgiveness. Of this there are numerous 
 examples in the Scriptures, selected from among the very chief of 
 sinners, in order to afford the utmost encouragement to the penitent 
 and the believing. In the text an instance is given of pardoning 
 mercy to a sinner of Capernaum, a city devoted to destruction for its 
 unbelief; and afterwards even the sinners of Jerusalem obtained mercy. 
 Indeed, there it was that the doctrine of forgiveness was first preached, 
 by the special command of the risen Saviour. Luke xxiv. 47. Let but 
 the sinner seek the Lord, and he will have mercy upon him; let him 
 but return unto our God, and he will abundantly pardon. Isai. Iv. 7. 
 
 III. Consider the joy which a sense of pardoning mercy will occa- 
 sion: "Son, be of good cheer,'' said our Lord; ''thy sins be forgiven 
 thee." 
 
 It is this truth that fills the gospel with good tidings of great joy 
 to all people, and the preaching of forgiveness among all nations, is 
 the same thing as preaching the gospel to every creature which is 
 under heaven. The gospel alone is the religion of sinners, and that 
 which gives it such an adaptation is, that it proclaims ''peace and par- 
 don to a ruined world." 2 Cor. v. 19. 
 
 1. The forgiveness of sins implies peace and reconciliation with 
 God, a reconciliation so perfect and entire, that it is as if no breach 
 had ever existed. And " if God be for us, who can be against us?" 
 All his promises and all his providences shall work together for our 
 good; and thus to be at peace with the great Governor and final Judge 
 of the world, provides an ample source of joy and gladness. Cheer- 
 fulness without this is only a delirium, and like the "crackling of 
 thorns under a pot." Eccles. vii. 6. 
 
 2. It is a sense of forgiveness that removes the fear of death, and 
 
MOTIVES TO HEAVENLY-MiNDKDNESS. 363 
 
 tranquillizes our departing hour. Where sin is pardoned, the sting 
 of death is extracted, and its bitterness shall not be tasted. John viii. 
 51. Death opens to the pardoned sinner the portals of heaven, and 
 introduces him into the presence of a reconciled God. Thousands of 
 worlds are poor, compared with this. But how indescribable the 
 anguish of such, whose guilt lies upon the conscience unpardoned in 
 a dying hour! 
 
 3. The forgiveness of sins divests a future judgment of its terrors, 
 and enables the believer to be *' looking and waiting for the Son of 
 God from heaven." 1 Thess. i. 10. The coming of the Judge can be 
 terrible only to the guilty: and oh how terrible to meet the final Judge 
 in an unpardoned state ! But if our conscience be sprinkled with the 
 blood of Christ, we may look forward with the serenity of hope to 
 that awful day. Luke xxi. 27, 2^\ Rom. viii. 33, 34. 
 
 4. The pardon of sin is connected with every other blessing, and 
 includes the whole of our salvation. We are then prepared to live, 
 and prepared to die; prepared for all in this world, and that which is 
 to come. It shall go well with us in life, in death, and to eternity. 
 
 (1.) Let those then who are interested in this blessing be cheerful. 
 If we have trials, let us bear them; if reproached for Christ's sake, let 
 us take it patiently. The pardon of sin is sufficient to afford us full 
 content. 
 
 (2.) Let us remember that a sense of forgiveness can only be pre- 
 served by the exercise of repentance, and coming daily to "the blood 
 of sprinkling." Deep and habitual humiliation for sin, is necessary 
 to an abiding sense of forgiveness and acceptance with God. 1 John 
 ii. 1,2. 
 
 (3.) Let the impenitent and unpardoned mourn and lament, for 
 the time is coming when all their fancied joy will be turned into the 
 bitterest wo. When the graves are ready for you, and the time of your 
 departure is at hand, all your giddy mirth will be exchanged for 
 "weeping and wailing, and gnashing of teeth." Luke vi. 25. 
 
 MOTIVES TO HEAVENLY-MINDEDNESS. 
 
 If ye then be risen with Christ, seek those things which are above, where Christ 
 sitteth on the right hand of God. Set your affection on things above, and not on 
 things on the earth. — Colossians iii. 1, 2. 
 
 Every doctrine of the New Testament has its practical use and 
 application; and the exhortation in the text is an inference from what 
 is taught in ch. ii. 12, 13. 
 
 There are three senses in which believers may be said to be "risen 
 with Christ.*' (1.) By faith, being quickened and made alive, in vir- 
 tue of union with Christ. (2.) By baptism, which is a figurative re- 
 surrection. (3.) By representation, Christ being risen as the federal 
 head of all his people. Hence it is that spiritual-mindedness is re- 
 
S64 MOTIVES TO HKAVENLT-MINDEDNESS. 
 
 quired, and setting our affection on things above, as corresponding 
 with the new life derived from Christ. 
 
 I. Explain the exhortation: "seek those things which are above — 
 set your affection on things above." 
 
 1. Seek those things which are above. Seeking spiritual 
 blessings is sometimes expressive of the beginning of the Christian 
 life, sinners being encouraged to seek the Lord, with a promise that 
 they shall find, and that their souls shall live for ever. Psal. Ixix. 32; 
 Isai. Iv. 6; Matt. vii. 7. Seeking the Lord is sometimes 
 expressive of the whole of true religion, and as the chief employment 
 of the Christian life. It is in this state that we must seek, if in the 
 next we hope to find; and this seeking must be continued to the end 
 of life. Psal. xxiv. 6. 
 
 2. Set your affection on things above. This is necessary 
 in order to our seeking them, for no one would earnestly seek after 
 that which he does not love. Many objects solicit our affections, as 
 pleasure, honour, wealth, and applause. God also, and things above, 
 solicit our hearts. If we wish to know to which it is we yield, let 
 us remember that whatever we set our affection upon will be su- 
 preme, and other things be rendered subservient. It will be the same, 
 if we truly love and seek the things that are above. This holy attach- 
 ment will make us strangers and pilgrims on the earth, like the patri- 
 archs of old ; and enable us to deny ourselves of present good, as 
 Moses did, for Christ's sake. Heb. xi. 25, 26-, Phil. iii. 8. 
 
 If we set our affection on heavenly objects, we shall not be very 
 anxious about the present world; we shall not seek great things for 
 ourselves, nor be overwhelmed with the sorrows and troubles of life. 
 Matt. vi. 33, 34; Phil. iv. 6. 
 
 II. Consider the motives by which the exhortation is enforced. 
 
 1. The superior nature of things above, compared with the things that 
 are on the earth. We know nothing of a future world but what 
 
 is revealed to us in the Scriptures; it consists of what "eye hath not 
 seen, nor ear heard, neither hath entered into the heart of man: but 
 God hath revealed them to us by his Spirit." In general, they are 
 represented under the form of those things below which are most de- 
 sirable; as a feast, a rest, a house, a city, a crown, a kingdom, and a 
 state of glorious society. But in all respects they are infinitely supe- 
 rior to any thing we can conceive; more pure, more enlarged, more 
 exalted and refined. 
 
 More particularly, consider the great disparity between these things 
 and things on earth. (1.) Things below are created,hui those 
 
 above are uncreated. God himself will be our light and glory, our 
 portion, and "exceeding great reward;" the source of all our blessed- 
 ness. (2.) Things below are marred by sin, and are all de- 
 filed. Hence if we set our hearts upon them, we presently find our- 
 selves deceived and disappointed. But the inheritance above is" un- 
 
THE GOSPEL TESTIMONY. 365 
 
 defiled; there is nothing to pollute our joys, for all things will be en- 
 joyed in God. (3.) Things below are mixed with sorrow, as 
 well as marred by sin; but things above are unmixed, and without 
 alloy. Here the sweet in the cup is mixed with bitterness; we may 
 think it is not so with others, though it is so with ourselves; but no 
 situation, no circumstances are exempt from a portion of misery. 
 (4.) Things below are given sparingly, but things above 
 with a liberal and bountiful hand. Psal. xvi. 11. There is no danger 
 of forgetting God there, or of departing from him; there all his per- 
 fections are fully enjoyed. (5.) Things below are of short 
 duration, and soon vanish away; but the things that are not seen are 
 eternal, and there is no danger of being disinherited. 
 
 2. Observe the scene of all these joys: " where Christ sitteth on the 
 right hand of God." It is highly endearing to be with the 
 
 patriarchs, with the prophets; to be where our friends are. But oh, 
 to be where Christ is, is the heaven of heaven. 
 
 Two things are particularly worthy of notice: one is that Christ is 
 in heaven above; and the other that he is. there "exalted at the right 
 hand of God." (1.) It is an endearing thought that Christ 
 
 will he there. It is good on earth to be where Christ is; this his disci- 
 ples found, while he dwelt among them, and hence they lamented so 
 deeply his departure. The presence of some particular friends is the 
 life of the social circle in which they move; but the presence of the 
 Saviour will fill heaven itself with unutterable joy and love. He will 
 be the theme of the whole creation; his work, his death, his resurrec- 
 tion and ascension, will inspire every heart and every tongue with 
 endless praise and adoration. The vision of the Lamb will banish 
 from our minds every thing but his love: " we also shall be like him, 
 for we shall see him as he is." Rev v. 13, 14. (2.) Christ 
 
 will be there exalted at the right hand of God, and this will give great- 
 er satisfaction still to those who love him. Oh to see him exalted 
 who was once so deeply abased, and who for our sakes made himself 
 of no reputation: this it is that will heighten the universal cry, " Wor- 
 thy is the Lamb!" 
 
 From this view we derive the most powerful motives to heavenly- 
 mindedness, and setting our affection on things above. 
 
 How much also does this subject reprove our carnality, as utterly 
 inconsistent with the pro'spects that are here presented! 
 
 THE GOSPEL TESTLVTONY. 
 
 He that hath received his testimony, hath set to his seal that God is true. — John iii, 33, 
 
 These are the words of John the Baptist concerning Christ. The 
 gospel is here called Christ's testimony, and faith in him is a receiving 
 of his testimony. 
 
366 THE GOSPEL TESTIMONY. 
 
 I. Inquire why Christ^s preaching is called a testimony. 
 
 1. A testimony is a declaration of what we have seen andknownjYer. 
 32 — 34. It consists in attesting the truth of any thing on sufficient 
 evidence. Herein the gospel stands distinguished from the various 
 systems of philosophy, which are little more than the conjectures of 
 ingenious men, often contradictory, and seldom producing any bene- 
 ficial result. But Christ speaks from knowledge, and with the most 
 absolute certainty. He is " the Amen, the true and the faithful Wit- 
 ness." 
 
 2. A testimony supposes the things testified to be either wholly 
 unknown, or but little regarded, by the party to whom the testimony is 
 addressed. Where there is a competent knowledge of any subject, 
 there is no need of any testimony. John ii. 25. But where the ap- 
 prehended truth is disregarded, a testimony is designed to awaken 
 the attention, and to enter a solemn protest against the opposite prin- 
 ciple. Hence Paul testified to the Galatians, that if any among them 
 were circumcised, " Christ should profit them nothing." But the 
 doctrines taught by our blessed Lord were chiefly matters of pure 
 revelation, wholly unknown to the world before; or if partially un- 
 derstood by the prophets, were lightly regarded by the men of his 
 generation. Christ's testimony therefore was designed to awaken 
 general attention and regard. 
 
 3. A testimony is something addressed to the consciences of men, 
 and is designed to be left there as a solemn and unequivocal appeal. 
 If they receive it not, it will rise up in judgment against them another 
 day. There is something also peculiarly solemn in the nature of a 
 divine testimony; it is the God of truth himself attesting the veracity 
 -of his own word, and forming a decision from which there can be no 
 appeal. John iii. 3; Rev. xxii. 18. 
 
 II. Consider the purport of our Lord's testimony. 
 
 In general it respected the glory of God the Father, which the 
 only-begotten Son was appointed to '* declare." And the life of Jesus 
 was a constant practical testimony of the purity and excellence of his 
 character and government. His testimony respected the guilty 
 
 and ruined state of man, for ^' he came to seek and to save that which 
 was lost." John vii. 7. He testified of himself that he was 
 
 ^'the only-begotten Son of God," the only Saviour of sinners; and 
 that he is himself "the way, the truth, and the life." John v. 18; xiv. 
 6. He solemnly declared the necessity of repentance and faith, 
 
 of our being born again, and becoming new creatures, in order to our 
 entering into the kmgdom of heaven. John iii. 3. That it is only 
 by union with him that any man can <' bring forth fruit to God," 
 John XV. 5; and that in the last day "every one shall be judged ac- 
 cording to his works." Matt. xxv. These things he knew 
 and testified, though they were but little regarded by men in general. 
 They were left upon the consciences of his hearers, and are left uporv 
 
THE GOSPEL TESTIMONY. S67 
 
 our consciences. Wo be unto us if we turn away from " him that 
 speaketh from heaven." Heb. xii. 25, 
 
 III. Inquire what is meant by "receiving" Christ's testimony. 
 
 1. It is fully to admit Us import. It is to see and feel that as sin- 
 ners we are justly condemned — that " in us dwelleth no good thing" 
 — that our salvation must be all of grace — and that "beside him there 
 is no Saviour." Such is the import of the gospel testimony. 
 
 2. It is to receive it as a testimony, and not on any other considera- 
 tion. He who receives so much of the gospel as he can derive from 
 other sources, or establish by other evidence, and leaves the rest, re- 
 ceives none of the gospel as a testimony. If he did, he would em- 
 brace it all: faith in this testimony must be implicit, or it cannot be 
 genuine. 
 
 3. It is to receive the love of the truth, as well as the truth itself. 
 There is a conviction of the truth that is forced upon the mind by 
 irresistible evidence, without any voluntary assent, and even against 
 the prevailing inclination. Many of the Jews felt this, though they 
 did not confess it, and all shall be made to feel it in the last day. John 
 xii. 42; Rom. iii. 19. But cordially to embrace the testimony of 
 Jesus, is to receive it as the hungry receive food, or " tlie bread that 
 cometh down from Heaven, and giveth life unto the world.'^ John 
 vi. 51. Till this is the case, and we are made to feel our perishing 
 condition, there will be much in the gospel testimony which we will 
 neither receive nor understand. We will be blind to the evil of sin, 
 and to the glory of the Saviour. " The things of God " cannot be 
 received in a speculative way; it is only by a sense of their moral 
 fitness and excellence, that we can receive and enjoy them. 1 Cor, 
 ii. 14. 
 
 IV. What is connected with a right reception of this testimony: 
 "he hath set to his seal that God is true." 
 
 This implies that Christ's testimony is substantially the same as 
 God's testimony, which had before been given in the language of 
 prophecy, in the promises, in the types and shadows of the law; by 
 a voice from Heaven on the banks of Jordan, and on the summit of 
 Mount Tabor. He, therefore, who receives the one, will receive the 
 other, and perceive the agreement between them; and he who rejects 
 the one, does in effect reject the other also. Hence our Lord told 
 the Jews, that had they believed the writings of Moses, they would 
 also have believed his word, and have kept his sayings. 
 
 Moreover: by receiving the divine testimony we subscribe to the 
 whole of the gospel, and bear witness to the truth. True believing 
 is attended with an internal evidence, a moral consciousness and cer- 
 tainty, that the gospel is of God, and that the things testified are true. 
 1 John V. 10. 
 
 How dreadful then is the nature of unbelief, which practically 
 denies the truth of the divine testimony, and makes God himself a 
 liar! 
 
368 LOVE TO GOD ESSENTIAL TO THE CHRISTIAN LIFE. 
 
 How tremendous also must be the consequences of rejecting God's 
 testimony, his last and final message to the world! It closes the door 
 of mercy for ever, and leaves the sinner under irretrievable condem- 
 nation. John iii. 18, 36; Heb. ii. 3; x. 26—29. 
 
 LOVE TO GOD ESSENTIAL TO THE CHRISTIAN LIFE. 
 
 And the Lord direct your hearts into the love of God, and into the patient waitingr 
 for Christ. — 2 Thessalonians iii. 5. 
 
 Two epistles are addressed to the church at Thessalonica, without 
 so much as a word of censure or complaint in either of them: on the 
 contrary, they are full of commendation and encouragement. The 
 Thessalonians were amiable Christians. 
 
 In the structure of the text there is an evident allusion to the doc- 
 trine of the Trinity, each divine person being mentioned indirectly. 
 This agrees with the apostolic manner of introducing doctrinal sub- 
 jects for practical purposes, and not as a matter of mere speculation. 
 In the same way the doctrine of the Trinity is expressed in the bene- 
 dictions, at the commencement of most of the epistles. 
 
 I. Notice the blessings prayed for, namely, "love to God^ and a 
 patient waiting for Christ." 
 
 Love to God is a holy affection for the divine character, or to the 
 name of the Lord. Its first operations in sinful men are repentance 
 and faith. Afterwards, when believers are more fully established in 
 the truth, there is a wider scope for it in the Christian life; and in 
 this way it was prayed for in the language of the text. 
 
 There are three things in particular, to which the love of God 
 stands opposed. — 
 
 1. It is opposed to the love of the present world, for these are con- 
 trary to each other. " The friendship of the world is enmity with 
 God;" and "if any man love the present world, the love of the Fa- 
 ther is not in him." If we love the world, it will have our thoughts 
 and cares,. our time and labour: but if we love God, he will have all, 
 and be all to us. 
 
 2. The love of God is opposed to the love of ourselves. Supreme 
 self-love is the characteristic of all the unregenerate. 2 Tim. iii. 2. A 
 religion founded upon this principle has nothing virtuous in it, nor 
 is God himself regarded any farther than his providence or grace is 
 supposed to be subservient to the interest or convenience of the party. 
 But all true love leads to self-denial, whether it be the love we bear 
 to our fellow men or fellow Christians. Like David's worthies, who 
 hazarded their lives to fetch him water from the well of Bethlehem; 
 and like Priscilla and Aquila, who for Paul's sake were ready to lay 
 down their own necks; we shall think no service too great, no sacri- 
 fice too expensive, for those we love. And where God or the Saviour 
 become the object of regard, it is more so still: " I am ready to die 
 
LOVE TO GOD ESSENTIAL TO THE CHRISTIAN LIFE. 369 
 
 for the name of the Lord Jesus," said Paul to the elders of Ephesus* 
 And how blessed would the state of religion be amongst us, if Christians 
 were all like-minded, and thus loved God and one another. 
 
 3. The love of God is equally opposed to a state of lukewarmnesSi 
 like that of the Laodiceans. There are those who seem to love 
 nothing, and to have no heart at all for religion. Or if they have any 
 religion, it is merely negative; they do no harm, and are not capable 
 of doing any good. But true religion is utterly inconsistent with 
 such a state of neutrality and indifference; its tendency is to warm 
 the heart, and make us truly alive to God. 
 
 The next part of the apostle's prayer is, that we may be directed 
 to " a patient waiting for Christ." This also is such a life as becomes 
 a Christian, who hopes to be delivered from the " wrath to come." 
 1 Thess. i. 10. This state of mind implies (1.) A firm belief 
 
 in the second coming of the Lord. (2.) A disengagedness from the 
 world. (3.) A calm submission to all the evils of the present state. 
 
 II. View the importance of the blessings prayed for, in reference 
 to the whole of the Christian life. 
 
 1. Love to God produces a state of mind that will keep every thing 
 in its proper place. If he be loved supremely, he will be first sought, 
 and every thing else will become subordinate. We shall also feel 
 disposed to take all things well at his hand, without murmuring or 
 repining. 
 
 2. Love to God is the most effectual preservative from error. All 
 false systems of religion originate in the want of this principle, and 
 are directly opposed to it. Hence arise diminutive thoughts of the 
 evil of sin, and of human depravity; hence the implied abrogation of 
 the moral law, and the extent of human obligation; and of course a 
 denial of the necessity of an atonement, of a divine Saviour, and of 
 a divine Sanctifier. But if the love of God be shed abroad in the 
 heart, there will be a dread of whatever tends to dishonour his holy 
 name. 
 
 3. It is the spring of all lioly activity) and the root of all the other 
 graces. Hope and fear have an influence on the duties of the Chris- 
 tian life, but it is the love of God that most powerfully inclines us to 
 keep his commandments; aiid without it there is nothing virtuous in 
 the obedience we render to his will. 
 
 4. Love will make us happy and contented in all our tribulations, 
 and incline us to take all well that comes from the hand of God. 
 Hence Eli could say, "It is the Lord; let him do as seemeth him 
 good." Job also in the deepest affliction could "bless the name of 
 the Lord," and Paul learned "in whatsoever state he was, therewith 
 to be content." 
 
 III. The necessity of having our hearts " directed " into the love 
 of God, and "into the patient waiting for Christ." 
 
 1. Our hearts are not naturally inclined to the love of God, but the 
 contrary. They are prone to take a wrong direction, and to be wait- 
 VOL. XL — 47 
 
370 GOD THE STRENGTH OF HIS PEOPLE. 
 
 ing and looking for other things, instead of waiting for the Saviour. 
 There is but one right way, and it requires a guide to lead us into it, 
 as it did at first " to turn our feet into the way of peace." Luke i. 79. 
 2. It is the Lord^s work to give a right direction to the mind, but it 
 is generally eflfected by the use of means. Chiefly by the ministry 
 of the word, often by the books we read, by the connexions we form, 
 and the objects with which we converse. But these become effectual 
 only through the agency of the Holy Spirit, whose oflSce it is to 
 kindle this sacfed fire, and keep it burning upon the altar. 
 
 GOD THE STRENGTH OF HIS PEOPLE. 
 
 My flesh and my heart fail : but God is the strength of my heart, and my portion 
 for ever. — Psalm Ixxiii. 26. 
 
 The psalmist affords us a very striking example of the great ad- 
 vantages derivable from the word and ordinances of God. He had 
 been trying to read the book of providence, but found it inexplicable, 
 and was tempted to relinquish his religion. But being led to the 
 sanctuary, all was made plain. Still he was in great affliction, and 
 his spirit failed him. This might be one reason of his former gloom 
 and despondency, though now we see him comparatively calm and 
 happy. 
 
 I. Consider the evil to which we are subject in the present life. 
 " My flesh and my heart fail." 
 
 It may not be so with us at present, we may be full of health and 
 vigour; but the time will come when flesh and heart must fail. 
 
 By the " flesh " here is meant the material part of the human struc- 
 ture; and by the "heart," that which is immaterial. Both these are 
 liable to " fail," in times of deep affliction, and especially at the hour 
 of death. 
 
 L There are times in w^hich our health and strength fail us. 
 In early life we feel vigorous and strong, capable of labour, 
 and of engaging in all the active pursuits of life; but there is a time 
 coming when all our energies will be relaxed. Some sink into an afflict- 
 ed and enfeebled state at an early period, and are unfitted both for the 
 duties and enjoyments of life. The sun shines upon them in vain; 
 the seasons return, but not to them. Their flesh fails them, they 
 pine away, and sink into the grave. Others who retain a 
 
 strong constitution for many years, will find it fail them at last; 
 therefore let not the strong man glory in his strength. " All flesh 
 is grass, and all the goodliness thereof as the flower of the field." 
 Some fatal disease may be growing up in the strongest constitution, 
 tliat shall undermine it, and bring its possessor to the grave. 
 Some are young and healthy, and scarcely think of death; yet in a 
 little time all this glory may fade away. Others are in the midst of 
 life, in the midst of its busy concerns, and full of schemes about fu- 
 
GOD THE STRENGTH OF HIS PEOPLE. ^71 
 
 turity. But "the eye will soon be dim, and the hands become fee- 
 ble;'' the strong men will begin to bow themselves, and we shall 
 soon go to our long home. 
 
 2. Not only the flesh, but also the heart will fail us. The 
 
 decline of bodily health and strength is generally attended with a 
 great depression of the animal spirits. These, while continued, will 
 diffuse a cheerfulness over the countenance, and bear us up under the 
 troubles of life; but when health and strength fail, these generally go 
 with them; and when the heart fails, it is far worse than the mere 
 failure of health and strength. The heart is like the citadel; if that 
 be taken there is but little hope. " The spirit of a man will sustain 
 his infirmity, but a wounded spirit who can bear?" In a time 
 
 of sickness the heart, as well as the flesh, will fail us, as to the active 
 pursuits and enjoyments of life; we shall then have no capacity, no 
 relish for them; and it will be the same in old age. Or if affliction be 
 long continued, our hearts will fail us, whether severe in their nature 
 or not. ^* As waters wear away the stones," so long continued ad- 
 versity tends to destroy the hope of man. 
 
 II. The remedy provided against these evils. "But God is the 
 strength of my heart, and my portion for ever." 
 
 Two important ideas are here suggested, to support the mind under 
 the decay of nature, and the discouragement arising from present 
 ills. 
 
 1. What God will be to his people in this world, even "the strength 
 of their heart," while nature itself decays. The Lord has not 
 promised to be the strength of our " flesh," though he often restores 
 us in this respect, and our strength is renewed like the eagles'. But 
 he will be the strength of our " heart," and will "strengthen us with 
 might by his Spirit in the inner man." The grace that is in Christ 
 Jesus, and the precious promises that are given us in him, are like a 
 rock on which many have stood firm, even in the swellings of Jor- 
 dan. These are " the sure mercies of David," and the substance ojT 
 that covenant in which he rejoiced on his dying bed. Fixed on this 
 rock, multitudes of martyrs, and many individuals whom we have 
 known, have encountered the sharpest trials, and triumphed over all 
 their enemies. 
 
 2, What God will be to his people in the world to come, even their 
 God and ^« their portion for ever." No words are sufficient 
 to express what is comprehended in this promise. God in all he is, 
 and in all that he has done, will be the portion of his people. We 
 feel a pity for our friends in affliction, and when they die, that " they 
 have no longer any portion under the sun;" but the}^ are going to 
 possess a better inheritance than any they can leave behind. " They 
 depart and are with Jesus, which is far better." In this world we 
 know a little of what it is to enjoy the favour of God, to love him, 
 and to be loved by him; but these are only as drops compared to 
 the fountain. " In his presence is fulness of joy, and at his right han4 
 
372 THE ASSURANCE OF FAITH. 
 
 are pleasures for evermore." Seasons of darkness are before us, and 
 death is full in view; nothing can support us but the presence of God 
 our Saviour. 
 
 THE ASSURANCE OF FAITH. 
 
 These things have I written unto you that believe on the name of the Son of God; 
 that ye may know that ye have eternal life, and that ye may believe on the name 
 of the Son of God, — 1 John v^13. 
 
 It is quite obvious that the apostle distinguishes between believing 
 on the Son of God, and knowing that we have eternal life. Saving 
 faith therefore does not consist in knowing or being assured of our 
 interest in Christ, though it may be accompanied with such an assu- 
 rance. The latter is the fruit or effect of faith, and should not be con- 
 founded with it. The apostle also makes a difference between 
 our first trusting in Christ, and our subsequent believing on his name. 
 The former refers to the period of our conversion, when we first 
 came to him for salvation ; the latter to a life of communion with him, 
 and of dependence upon him. 
 
 I. Observe, that an interest in eternal life may be known by us in 
 the present state. 
 
 A knowledge of interest in Christ does not appear to have been 
 confined to a few eminent individuals, but was enjoyed in common , 
 by primitive believers. Their language was, " I know in whom I 
 have believed;" '* Henceforth there is laid up for me a crown of 
 righteousness:" "He loved me and gave himself for me:" "We 
 know that we have a building of God, a house not made with hands, 
 eternal in the heavens:" "Knowing, brethren beloved, your elec- 
 tion of God." Much of the same holy confidence was also 
 enjoyed by old testament saints. Pavid could say, " Thou shalt re- 
 deem my soul from the power of the grave, for thou wilt receive me." 
 Job also could say, " I know that my Redeemer liveth." Amidst all 
 the troubles and sorrows which he endured, we do not find him op- 
 pressed with doubts and fears about his final state. 
 
 In what way then did saints of former times become possessed of 
 this privilege, or how did they " know that they had eternal life ?" 
 In general, there are two kinds of knowledge; one arising from con- 
 sciousnesSf and the other from testimony. Thus we know things which 
 we see and feel, and things that we he>ar, or of which we read. 
 Our knowledge of an interest in Christ is derived from both these 
 pources; it is in part by faith, and in part by feeling. It is by faith 
 we know that there is eternal life, and that God has connected it with 
 believing, or that there is a connexion between grace here and glory 
 hereafter: and we could not have known this, if God had not re- 
 vealed it to us in his word. But so far as relates to our being the 
 subjects of that to which eternal life is promised, we kno^y it only by 
 consciousness, as the inind only can take cognizance of its own intern^} 
 operations, 
 
THE ASSURAIWIE OF FAITH. 373 
 
 It seems a little extraordinary that Christians should ever be in 
 doubt of their being the subjects of gracious affections, and of an in- 
 terest in eternal life. In all other cases we know what we believe, 
 what we love, what we prefer, and from what we feel averse; and 
 find no difficulty in ascertaining the state of our affections. But the 
 reason of our darkness, doubt and hesitation, respecting our religious 
 state, will be found in the imperfection of our spiritual affections, and 
 the unhappy mixture of evil with the good. If we believe, we still 
 have reason to mourn over much remaining unbelief; our love is 
 mixed with much coldness and indifference, and " our repentance with 
 hardness of heart.'^ 
 
 • II. As it is possible for believers to know that they have eternal 
 .life, so it is very desirable that they should possess this satisfaction. 
 
 John wrote this epistle expressly for this purpose; and if not at- 
 tained, there can be but little true enjoyment. It must be a painful 
 state of suspense, not to know whether God be our enemy or our 
 friend; whether we are travelling to the heavenly world, or going 
 in " the broad road that leadelh to destruction." Uncertainty in any 
 similar case would be distressing. If we were on the journey, and 
 did not know whither we were going; if we had an important cause 
 depending, and were uncertain about the issue; we should be agitated 
 with great anxiety, and made to feel the danger of our situation, 
 How much more, in the great and overwhelming concerns of ou^ 
 souls ! 
 
 On the contrary, were this delightful satisfaction possessed, it 
 would shed a light upon our path, and sweeten all the enjoyments of 
 life. To know that we have an interest in the great salvation, would 
 make every holy duty an inestimable privilege, and be sufficient to 
 support us in all our tribulation. Hence Paul could say, " I am novy 
 ready to be offered up, and the time of my departure is at hand. Our 
 light affliction, which is but for a moment, worketh for us a far more 
 exceeding and eternal weight of glory." It is usual with God to 
 hold out a crown of life, to stimulate and encourage us in all our 
 labours; and of course, if that be out of sight, we shall go on heavily, 
 
 III. God is willing that we should enjoy the consolation of know* 
 ing that we have eternal life. 
 
 The mind of the apostle in the text is the mind of God, which is 
 still more strongly expressed in Heb. vi. 18. 
 
 This willingness on God's part appears, in that he hath promised 
 eternal life to the lowest degree of grace. Even " the bruised reed 
 shall not be broken, nor will he quench the smoking flax." 
 All who are willing to be saved in God's way, by grace alone, through 
 faith in the Redeemer, have the promise of salvation. Even 
 
 such as have a ^^ desire after God, hungering and thirsting after righ' 
 teousness, shall be filled." Receiving a disciple, because he 
 
 belongs to Christ; giving a cup of cold water in his name, and not 
 being offended in him; all these have the promise of an ample re- 
 
374 IMPORTANCE OF PREACHING CHRIST CRUCIFIED. 
 
 ward, and of eternal blessedness. '« These things are written,'' as 
 the apostle says, « for them that believe on the name of the Son of 
 God, that they may know that they have eternal life." 
 
 IV. Consider what is necessary to our knowing that we have eter- 
 jial life. 
 
 In general, this can be known only by our sanctification; by com- 
 paring the exercises and dispositions of our own minds, with the de- 
 lineations of true religion in the sacred Scriptures. If we 
 ask, how shall we know that we are born of God ? The answer is, 
 by believing in Christ for salvation; by loving God as our Father, 
 and all his people as our brethren^ ver. 1. How do we know 
 that we really love the children of God, seeing we are connected 
 with them by various other ties besides those of religion ? By loving 
 and keeping God's commandments, ver. 2, 3, How do we 
 know that our faith is saving, and the effect of renewing grace? By 
 its giving us the victory over the world, ver. 4, 5. But the 
 sum of all is mentioned in the verse immediately preceding the text. 
 "He that hath the Son hath life, and he that lialh not the Son of 
 ^God hath not life." 
 
 All this agrees with Christian experience, and it is only in propor- 
 tion as we are sanctified that we enjoy the full assurance of hope. Are 
 not our evidences of grace darkened by sin? Is not the knowledge 
 we have of our interest in the promise of eternal life, proportionably 
 strong and clear, when holy and heavenly dispositions are most in ex- 
 ercise? Especially are we made to possess this blessed assurance, 
 when most entirely devoted to the divine glory, and divested of all 
 selfish motives in the service of God, 
 
 IMPORTANCE OF PREACHING CHRIST CRUCIFIED. 
 
 Before whose eyes Jesus Christ hath been evidently set forth, crucified among you, 
 
 — GAtATiANs iii. 1. 
 
 Under any circumstances it is both sinful and unwise to turn away 
 from "the truth as it is in Jesus;" it bespeaks us blind to our own 
 interest, as well as regardless of the glory of God. But that which 
 rendered such conduct inexcusable in the Galatians, was the degree of 
 evidence with which the gospel was attended, and the abundance of 
 evangelical preaching which they enjoyed. It had been the great 
 object of the apostles' ministry to set forth Christ, and perhaps they 
 had done this more especially to the Galatians; so that though they 
 had never seen Christ in the flesh, yet with such advantages as they 
 possessed, it was as if they had actually seen him. 
 
 I. Endeavour to ascertain the import of the terms employed in the 
 text. 
 
IMPORTANCE OF PREACHING CHRIST CRUCIFIED. 375 
 
 By " setting forth Christ crucified," is not meant a setting forth 
 merely his bodily sufferings, or giving a tragical description of his 
 agony in the garden or on the cross. The evangelists never attempt 
 any thing of this kind in their narrative: on the contrary, they state 
 the circumstances with great brevity and simplicity, without any 
 colouring or reflections of their own. The principal reason is, that 
 however great the sufferings which our Lord endured, the virtue of 
 atonement did not consist in the degree of suffering, but in, the 
 dignity of him that suffered. Such a representation may indeed 
 affect the passions, but other views of the subject are more edifying 
 and more useful. 
 
 1. Christ is set forth in the gospel as//ie great propitiaiion, by which 
 God's righteousness might appear in the remission of sins. Rom, iii. 25. 
 
 It was evident that God had pardoned the sins of old testa- 
 ment believers, and taken them to heaven, long before the true sac- 
 rifice was offered up; the righteousness of God's conduct was there- 
 fore in some degree implicated, and it was needful that it should be 
 thoroughly cleared up. The gospel by setting forth the death of 
 Christ as an atonement for sin, makes a public declaration of God's 
 righteousness, and shows at once how "he can be just, and yet the 
 justifier of him that believeth in Jesus." 
 
 2. Christ is set forth as the great expression of divine love to a sinful 
 and perishing world. Other proofs had been given of God'.*v 
 love and mercy, in his long-suffering and kindness towards men; but 
 this is the greatest of all, and infinitely surpasses all the rest. John iii. 
 16. If God would give an expression of his love to sinners, it became 
 him to do it in a manner suited to the unbounded goodness of his na- 
 ture; and herein he hath "commended his love towards us." Rom^ 
 v. 8; 1 John iv. 9, 10. 
 
 3. Christ is set forth in the gospel as affording the strongest proof of 
 Gods displeasure against sin. The wrath of God had been 
 revealed from heaven in various forms, against the ungodliness and 
 unrighteousness of men; but the sufferings of Christ for us were the 
 grand expression of God's infinite hatred of sin. In him sin was 
 openly and publicly condemned, when " he was made a curse for us." 
 Rom. viii. 3; Gal. iii. 13. 
 
 4. Christ crucified is set forth as the only foundation of a sinner^s 
 hope. It is the tenor and import of the whole gospel, that 
 there is salvation in no other. As the brazen serpent was exhibited 
 to the Israelites for their healing, even so is a crucified Saviour ex- 
 hibited to us as the only medium of life and salvation. Here it is that 
 sinners must look, and from hence alone derive their hope of accep- 
 tance with God. John i. 29; iii. 14, 15. 
 
 5. The terms in the text further denote, the high degree of evidence 
 which attended the ministry of the apostles, especially among the Gala- 
 tians. Christ was " set forth " of old by promises, by types, 
 and prophecies; but all this was dark and obscure. Sinners are now 
 directed to behold the Lamb of God, and " we all with open face be- 
 
37^ IMPORTANCE OF PREACHING cWRIST CfeUClFIED. 
 
 hold as in a glass, the glory of the Lord." There was a peculiar 
 plainness in the preaching of the apostles, and Christ was " evident- 
 ly " set forth, crucified among them. It was now shown that types 
 and prophecies received their accomplishment in Jesus, and the fullest 
 possible detmonstration attended it. Hence those who hear the gospel 
 are the more sinful and inexcusable, in not obeying the truth, and re- 
 ceiving it in love. 
 
 II. Consider the importance of setting forth Christ in the preaching 
 of the gospel. 
 
 It Was the substance of the apostolic ministry to exhibit a crucified 
 Saviour. Paul would glory in nothing else, and determined to know 
 nothing else: all their preaching was called, "a preaching of Christ 
 to the people." It is also a principal part of the work of the 
 
 Holy Spirit to take of the things of Christ, and show them unto us: it 
 should therefore be the great object of the Christian ministry to co- 
 operate with this design. Three important ends in particular are 
 answered by it — 
 
 1. To exhibit Christ Crucified will tend to prove the hearts of 
 men, and make them manifest; and nothing besides has so direct a 
 tendency to do it. If we have any real love to God, any love 
 to righteousness, to the souls of men, or to our own souls, the doc- 
 trine of the cross will make it evident. We shall immediately feel 
 and discover a peculiar relish for it, it will be to us as " a savour of 
 life unto life," and the name of Jesus will be as ointment "poured 
 forth." If destitute of love to God and man, and all virtuous 
 affection, the doctrine of the cross will be to us as "a savour of death 
 unto death." The preaching of Christ crucified was "to the Jews a 
 stumbling-block, and to the Greeks foolishness ;" but " to them which 
 are saved, Christ the wisdom of God, and the power of God." 1 Cor. 
 i. 23, 24. 
 
 2. To set forth Christ crucified is the only way of giving peace 
 to souls in distress for sin. When a sinner is brought under 
 the terrors of the law, made to see and realize his guilt and danger, 
 and to feel his need of a Saviour, he is apt to look inward for some 
 qualification to recommend him to Christ; but to set forth a crucified 
 Saviour is to point him to the only refuge, and to show him at once 
 his remedy. The penitent is often led to examine himself for 
 evidences of grace in order to obtain comfort, and is as often disap- 
 pointed, while the cross of Christ is overlooked. Let the sinner then 
 direct his eyes to Jesus, and look to Calvary, for all his help must 
 come from thence. Or if we desire a more spiritual and humble 
 frame of mind, no means are so eflfectual to its production as the con- 
 templation of a crucified Redeemer. If the doctrine of the cross will 
 make us happy, we have great reason to be so: if it will not, there is 
 no help for us in God. 
 
 3. To exhibit Christ crucified is the way to draw forth and bring 
 into exercise all the Christian graces. The doctrine of the 
 
ENCOURAGEMENT TO PURSUE THE CHRISTIAN RACE. 377 
 
 cross furnishes fresh motives for repentance, gives a direct incentive 
 to holy love, and lays again the foundation of our hope. If this doc- 
 trine were withheld, or only occasionally exhibited, it would becloud 
 the whole of the Christian system, and deprive it of the power of 
 healing the broken in heart. 
 
 4. The preaching of Christ crucified is that which leaves all unbe- 
 lievers without excuse. It will be impossible for those to 
 plead ignorance of the way of salvation, "before whose eyes" this 
 truth has been evidently set forth. If such should eventually perish, 
 it will not be for lack of knowledge, but for want of a heart to attend 
 to the things which belong to their everlasting peace. 
 
 ENCOURAGEMENT TO PURSUE THE CHRISTIAN RACE. 
 
 For consider him that endured such contradiction of sinners against himself, lest ye 
 be wearied and faint in your minds. — Hebrews xii. 3. 
 
 Knowing the difficulties which these Hebrew converts had to en- 
 counter, and the weakness of their faith, the apostle watches over them 
 with the utmost solicitude, endeavouring to comfort and encourage 
 them by the example of our blessed Lord, as he had done in a former 
 instance: ch. iii. 1. 
 
 We may here observe — (1.) That such things may befall us in our 
 Christian course, as to render us weary and faint in our minds. The 
 cause itself is good, but there are many adversaries. — (2.) To grow 
 weary and faint in our minds, is a very dangerous symptom. It often 
 leads to apostacy : many a one has first begun to tire, an^I then to turn 
 back. — (3.) It becomes us to watch carefully against it, and to arm 
 our minds by the example of Christ. 
 
 I. Notice a few instances in which we are in danger of growing 
 weary and faint in our Christian course. 
 
 1. In reference to a close and hiimble walk with God, we are prone 
 to draw back, and to grow wenry. The happiest seasons in 
 religion have not sufficient infl lence to keep us always near to God, 
 and desirous of communion with him. After a diligent attention to 
 the word, a more constant engagedness in holy duties, after some 
 special instances of self-denial, a more affecting sense of our own de- 
 pravity, and of the pardoning mercy of God, how prone we are to 
 grow cold, to draw back, and to sink again into worldly-mi ndedness 
 and carnality. 
 
 2. It is the same also with respect io public duties. Those 
 who preach the word are in great danger of sinking into discourage- 
 ment, if they labour without any visible success. Isaiah complained 
 that so few believed his report, and both Jeremiah and Elijah were 
 on the point of giving up their work. In hearing the word, 
 if not edified and comforted, we are prone to grow weary and dull, 
 
 VOL. II — 48 
 
37d ENCOURAGEMENT TO PURSUE THE CHRISTIAN RACE. 
 
 and to thipk that our heariag is all in vain. In prayer, if the 
 
 blessings we desire appear to be withheld, we are soon discouraged, 
 though we ought always to pray, and not to faint. So difficult 
 
 is it to walk by faith, and live by faith; to believe the promises, and 
 to stay ourselves upon the Lord. 
 
 3. When persecution or reproach overtake us in our race, w^e are 
 much in danger of turning back. It is easy to follow Christ 
 when things go well, and the world is at peace with us: but if called 
 to forego our temporal interest, to lose some of our friends, and those 
 of our own house become our enemies, we shall be in danger of grow- 
 ing faint and weary in our course. When thus beset, some have been 
 utterly discouraged, and have gone back again into the world. 
 
 4. When burdened and oppressed with a weight of worldly cares, 
 and brought into unexpected difficulties, the same danger attends us. 
 
 In the early part of life, when free from burdens of this sort, 
 we can go on our way rejoicing, and find the path without a thorn; 
 but when filled with perplexing cares at a subsequent period, it is not 
 quite so easy. Injuries and disappointments corrode the heart, unkind- 
 ness and unfaithfulness exhaust our energies, and we move on slowly 
 and heavily in the ways of God, faint and weary in our minds. 
 
 5. When struggling with various temptations, it is the same. 
 
 If there were no enemy to annoy, if no lion in the way, no 
 Canaanite in the land, and no snares laid for our feet, we could proceed 
 with alacrity and delight. But when burdened with temptations from 
 day to day, with a load of indwelling sin, and our opposition becomes 
 feeble and inefficient, we are in great danger of growing weary, if not 
 of turning back. 
 
 6. Long continued affliction is likewise attended with great dis- 
 couragement. Those who enjoy uninterrupted health do not 
 know what others feel, who are under God's afflicting hand,and scarcely 
 know what it is to be free from trouble. These things are apt to 
 produce great discouragement, and even Job felt that they destroyed 
 the hope of man: ch. xiv. 19. 
 
 7. When labouring under a painful sense of guilt, the mind is 
 covered with gloom and darkness, and the heart is faint. While 
 all is peace within and without, while the conscience is kept tender, 
 and the heart is right with God, it is easy to go forw^ard : but when 
 burdened with a sense of our many backslidings, and great unprofit- 
 ableness, we are in danger of growing faint and weary, and of slack- 
 ening in our course. 
 
 II. Consider the example of Christ as exhibited for our encourage- 
 ment. 
 
 1. fVhat he had to endure in his race, even "the contradiction of 
 sinners against himself." He was not only contradicted in 
 
 words, but in actions. The whole of his doctrine, work, and conduct 
 met with continual opposition; he was tempted in all points, and tried 
 every way. He was laughed at by Herod, tempted by the devil, re- 
 
THE (JHR1STIAj>J onflict. 379 
 
 viled by the Jews, smitten by the rabble, scourged by Pilate, and piit 
 to death. Whatever opposition or difficulty we may meet 
 
 with, it is nothing when compared with his; he met with "such con- 
 tradictions," as no one besides ever did. 
 
 2. Consider who it was that endured all this, and from whom he 
 endured it. He was not only good and kind, as men may be; 
 he was "holy, harmless, undefiled, separate from sinners, made higher 
 than the heavens;" the Son of God, "the brightness of the Father's 
 glory, and the express image of his person." It is no wonder 
 if we who are sinful, and were some time foolish and disobedient, 
 should meet with such treatment; but that he should be subject to 
 obloquy and contempt, is wonderful indeed. Affecting is the thought, 
 that one of such infinite dignity, wisdom, and purity, should be con- 
 tradicted, blasphemed, and persecuted; and all this by "sinners," by 
 sinners whom he came to save! 
 
 3. The inanner in which he bore all this; he "endured" it. 
 
 " He was a man of sorrows, and acquainted with grief, he hid not his 
 face from shame and spitting." He endeavoured to bring sinners to 
 the knowledge of the truth, and amidst all their hard sayings lie ex- 
 postulated with the utmost forbearance. He never gave up his course 
 of holy obedience and meek submission, till he had finished it with 
 
 joy. 
 
 4. Consider for whom he endured it. For our sakes, and 
 for ours only; it was in love to our souls that he suffered himself to 
 be reviled, and evilly entreated. What a motive to endure, for his 
 sake, whatever opposition we may meet with, and why we should 
 not be weary nor faint in our minds. 
 
 Let us learn from hence the necessity of keeping Christ's example 
 in view, and of studying his character, in order to our perseverance 
 in the ways of God. 
 
 Let those who contradict and blaspheme beware of the conse- 
 quences, for they will soon have to give an account of all the hani 
 speeches which they have spoken against him. Jude 15. 
 
 THE CHRISTIAN CONFLICT. 
 
 Ye have not yet resisted unto blood, striving against sin. — Hebrews xii, 4. 
 
 The apostle had represented these Hebrews as running in a race, 
 and for their encouragement set before them the example of Christ. 
 He now considers them as engaged in a warfare; and lest they should 
 be faint and weary, he reminds them that they had not endured s>o 
 much as some that went before, and especially as Christ himself. — 
 Though they had suffered much, yet they must be willing rather to 
 die than be overcome, or be tempted to renounce the Saviour. The 
 Christian life is a perpetual strife; he that would walk with God here, 
 and enjoy him hereafter, must engaoje in a warfare to the end of life. 
 
380 THE CHRISTIAN CONFLICT. 
 
 I. View the conflict in which Christians are engaged, ^< striving 
 against sin." 
 
 We have no contention with the persons of men, nor do we wish to 
 interrupt the peace of society: if our religion renders us litigious and 
 contentious, it is no part of the religion of Christ, for that teaches us 
 to be gentle towards all men. Our contention is not with them, but 
 with their principles, with the errors and vices of mankind. 
 
 Sin in particular, in all its forms, and under all its appearances, is to 
 be the object of our supreme aversion. Sin is here considered as the 
 aggressor, as making war against the soul. Like an invading foe it 
 has entered the world, and threatens its destruction. Multitudes have 
 been carried by it to the gulf of perdition, and have sunk to rise no 
 more. Satan is indeed a powerful adversary, but it is only by means 
 of sin that he has influence over us; our opposition therefore is not so 
 much to him, as to the principle on which he acts. Some are content 
 to make a great outcry against Satan, and to lay a great deal of blame 
 on him, while they are not equally concerned to take blame to them- 
 selves, and to "strive against sin.'^ 
 
 Let us notice how this conflict is carried on — 
 
 1. Resistance to sin, to become effectual, must be decisive and reso- 
 lute. Sin meets with some opposition from unconverted men, 
 and there is great danger of mistaking this for the Christian conflict. 
 They do not directly fall in with every temptation, nor commit all 
 the evil in their power; but the opposition is very feeble. They op- 
 pose sin only as sin is in some cases opposed to them, to their incli- 
 nation or their interest, or as it affects character and consequences. 
 The heart is never engaged in the contest; and notwithstanding all 
 their resistance, sin and they are in cordial friendship, and therefore 
 no wonder they are overcome. Our resistance must be resolute, 
 and not feigned. A little faint opposition now and then from con- 
 science only, will do no good; it must be a holy determination to 
 overcome in the strength of the Lord. If only a few scattered forces 
 be opposed to an invading foe, a country would be undone: if the 
 resistance is to be effectual, the nation must collect all its strength, 
 make a decisive stand, and follow up every advantage with courage 
 and resolution. Our opposition to sin must be the same, " resisting " 
 and "striving" against it to the last extremity, without any regard to 
 consequences. 
 
 2. The resistance must be universal and unreserved. So 
 long as any evil is unopposed, the contest is all in vain. Our oppo- 
 sition to every other evil will soon come to nothing, if there be any 
 one which we do not endeavour to mortify and overcome. Saul did 
 much towards exterminating the Amalekites; but so long as Agag 
 was spared, he might as well have done nothing, for the Lord would 
 not regard him. Striving against all sin, as such, is the only way to 
 be preserved from any sin. Particular regard also must be had to that 
 evil which most easily besets us, and gains the ascejidency over us, 
 ioY it is this which strengthens all the rest. 
 
THE CHRISTIAN CONFLICT. 381 
 
 3. It must be constant and persevering. So long as this 
 enemy is alive in us, we must not suspend our operations. Not a 
 prayer or two will do, not a spirit of watchfulness and self-denial for 
 a week or two; it must be the work of our whole lives; for sin will 
 not die till we die. There must be no truce, no cessation of hostilities; 
 we must not give place to the adversary for a moment. It is not 
 sufficient to appear eager in this contest at the first, or for a time only ; 
 many who " escaped the pollutions of the world, through the know- 
 ledge of the Lord and Saviour, have again been entangled and over- 
 come." But if we have suffered a defeat, we must not despair, but 
 rise again and renew the contest. 
 
 4. lixnyjiSt ho, carried on to the last extremity, "resisting unto 
 blood, striving against sin.'' Sin in general makes its attack by 
 allurement and seduction, addressing itself to our passions and interest, 
 and the prevailing corruptions of the heart; but its operations vary 
 with our circumstances and condition. Sometimes the mind is dis- 
 tressed by sudden and violent suggestions, full of impiety and blas- 
 phemy; at others, with the apprehension of some evil, that might be 
 followed with ruin and disgrace. Many that lived in times of per- 
 secution were tempted to deny Christ and his cause, and those who 
 endure reproach for his sake are tempted to fear and shame. But in 
 whatever way sin strives against us, we must resist it, even at the ex- 
 pense of life itself. 
 
 5. This conflict must be begun and carried on in the strength of 
 the Lord. The most arduous exertions will be ineffectual, if 
 undertaken in our own strength. In order that our weapons may be 
 successful, they must become mighty through God. It is "through 
 the Spirit " only that we can " mortify the deeds of the body," and 
 "by the blood of the Lamb" that we can overcome. If we be con- 
 querors, it must be " through him that hath loved us." It will not 
 do to rely on our own strength, on any of our resolutions, or on any 
 means that we can employ. Self-confidence occasioned Peter's fall. 
 We must deal much with God in prayer, must hide his word in our 
 hearts, and take heed unto our ways according to his word. We shall 
 succeed in this warfare, if we be "strong in the Lord, and in the power 
 of his might;" but in no other way. 
 
 II. Consider some of the motives to encourage us in this conflict. 
 
 1. The cause in which we are engaged is a good one, the cause of 
 truth and righteousness. It is the same cause as that in which Christ 
 himself engaged; for he came to "destroy the works of the devil." 
 
 2. Consider who is the leader and commander in this warfare. He 
 knows all the wiles of the enemy, all our weakness and danger, and 
 will not leave us unprotected. He has proved the utmost strength of 
 temptation, and has overcome; we have only to pursue and follow up 
 the victory. 
 
 3. Whenever opposed by sin, let us consider it as a glorious oppor- 
 tunity of showing our love to God, by our self-denial, and entire 
 
382 SLOW ACCOMPLISHMENT OF THE PROMISES. 
 
 devotedness to him. In this view we may "count it all joy, when 
 we fall into divers temptations." 
 
 4. Seeing we have not been exposed to those severer trials referred 
 to in the text, let us quit ourselves like 7nen, and like men of God. 
 "If we have run with the footmen, and they have wearied us, how 
 should we be able to contend with horses?" Jer. xii. 5. 
 
 5. The contest itself is of infinite importance. If that be lost, 
 all is lost. Such will be the case with those who never strive, and 
 with those who strive in vain. But when the battle is won, the vic- 
 tory will be glorious. 
 
 6. The contest is of short duration, and will soon be over. A 
 few more struggles and groans, a few more prayers and tears, and it 
 shall be with our enemies as it was with the enemies of Israel; we 
 shall "see their face no more." "Be thou faithful unto death, and I 
 will give thee a crown of life." 
 
 SLOW ACCOMPLISHMENT OF THE PROMISES. 
 
 The vision is yet for an appointed time, but at the end it shall speak, and not lie. 
 Though it tarry, wait for it ; because it will surely come, it will not tarry. — 
 Habakkue ii. 3. 
 
 The prophet here appears in the character of a watchman upon 
 the walls of the city, looking and waiting for an answer from heaven, 
 respecting the enemies of Israel. God had already said, ch. i. 7, 
 ihat he would raise up the Chaldeans, who should march through the 
 land. The prophet then inquires, whether there was to be no end to 
 their rapacity, ver. 17; and waits to hear what God will answer. 
 
 He expected to be " reproved," or argued with, by the people, who 
 found it ver)^ difficult to reconcile present appearances with divine 
 prediction, while the prophet himself was not a little perplexed upon 
 the subject. The Lord therefore deigns to answer him by a " vision," 
 which foretells the fall of the Chaldean empire. He is ordered to 
 '^ write " it, because the time was not yet, and to encourage him to 
 4vait with patience. 
 
 These things, though addressed to the church at a particular time, 
 •are nevertheless of common use. Let us therefore proceed to notice, 
 
 I. The truth of what is here supposed, namely, that the promises 
 of God are generally known to tarry long, before they are fully ac- 
 complished. 
 
 1. The earliest and the greatest of all the promises, that of the Mes- 
 siah, which included all the rest, was remarkable for this. 
 Eve probably expected to see the promise fulfilled, but if she did, it 
 was a great mistake. Little more is said of the Woman's Seed till 
 the time of JSToah, which was about sixteen hundred years afterwards, 
 and then the world was drowned. Besides, the promijse was but ob- 
 jscurely hinted at in Noah's prophecy, when he blessed " the Lord 
 
SLOW ACCOMPLISHMENT OF THE PROMISES. 3S3 
 
 God of Sheni." After this we hear no more of the promise 
 
 for four hundred and fifty years, when it was renewed to Jlhraham, 
 " Tn thee and in thy seed shall all the families of the earth be blessed." 
 Still there is no appearance of its fulfilment. Upwards of 
 
 eight hundred years more roll on, and then it is renewed to David, 
 to whom additional revelations were made upon the subject; but still 
 there is no appearance of the thing itself. From thence Christ 
 
 became the enraptured theme of prophecy, and to him gave all the 
 prophets witness-, yet after this Israel is led away captive, and even 
 Judah, in whom the promise was to be fulfilled. Six or 
 
 seven hundred years more pass over, and at last the Messiah appears 
 in a way that was not expected. 
 
 2. If we descend to particular promises, included in this great and 
 leading article, we shall find the same plan pursued ; and all along the 
 vision has seemed to tarry until its final accomplishment. 
 It was promised to Abraham that he should have a son. Eleven 
 years pass, and no son is given; but the promise is again renewed, 
 till at length Abraham was tempted to say, " What wilt thou give 
 me?'* Abraham, however, " believed the promise, and it was count- 
 ed to him for righteousness;" but it is not until long after this that a 
 son is given. In the course of about sixty years more, Isaac 
 
 had a family; Jacob and Esau were born. Esau had children, but 
 the promises are not to him; and it was eighty years after this, that 
 Jacob had any children. See how the vision tarries, and how slowly 
 the promise is accomplished. When Jacob had a famil}', 
 
 here is Joseph sold into Egypt, and a cloud overspreads all his pros- 
 pects. Jacob's descendants are detained as slaves in Egypt upwards, 
 of two hundred years; and when brought out, they must wander in 
 the wilderness for forty years, before the land of Canaan is given them, 
 though it had been promised them so long before. Jacob also had 
 
 a particular promise that the Lord would be with him, and would 
 "surely do him good;" and truly he was preserved, and had a large 
 family in his old age, but he had little comfort in them. There was only 
 one that seemed to fear God, and on him his heart was set: but lo, he 
 is taken away, and his "hope is perished from the Lord." The bloody 
 garment was to him a sign, that he should go with sorrow to the 
 grave. The famine that prevailed in the land, the mysterious deten- 
 tion of Simeon in Egypt, and the demand for Benjamin to go down, 
 were sufficient to overwhelm his faith. But at last the promise is ful- 
 filled, though it involved such a number of subordinate events, and 
 required so long a time for its accomplishment. The callivg 
 
 of the gentiles had been promised from the days of Noah, when it 
 was foretold that God would persuade Japheth to dwell in the tents of 
 Shem, and later prophets spoke more fully and more plainly upon the 
 subject. And yet for many centuries this promise was delayed, 
 until its accomplishment was no longer expected, and there required 
 a fresh revelation to explain and to confirm the promise. Acts xi. 4; 
 Ephes. iii. 5, 7. 
 
384 SLOW ACCOMPLISHMENT OF THE PROMISES. 
 
 The coming of the latter-day glory ^ is also matter of very frequent 
 promise. Jesus is to reign from sea to sea, and from the rivers to the 
 ends of the earth. All nations are to call him blessed, and <'of his 
 government and peace there shall be no end." And yet nearly two 
 thousand years have passed away, and the greater part of the world is 
 still covered with heathenism, and the grossest superstition. The Jews 
 still remain in unbelief, and the great body of professing Christians 
 are little better than infidels. The second coming of Christ 
 
 was said to be very "quickly," and the judge to be standing at the 
 door; and yet ages roll on, without any appearance of such an event 
 The general promises of the gospel, made to believers, are 
 much the same. Those who seek the Lord, do not always find the 
 promised blessing immediately. God has also engaged to answer 
 prayer, yet he does it not as we expect, but in his own way. Some 
 have laboured long under doubts and darkness, and others have 
 sunk into deep distress. "All things," it is promised, "shall work 
 together for good to them that love God;" but it is not always seen 
 to be so, and it is generally long before such a result is produced. 
 
 II. Observe the wisdom of God in thus suffering the vision to tarry, 
 and his promise to be fulfilled by slow degrees. 
 
 1. It is fit that he should judge of the time for bringing his pur- 
 poses to pass. He is infinitely wise, and views things in all 
 their relations; it is fit therefore that the times and seasons should be 
 in his own power. The coming of Christ, though delayed for four 
 thousand .years after the giving of the first promise, was nevertheless 
 in "the fulness of time," and at the fittest season. 
 
 2. The fulfilment of the promises is not the less certain, on account 
 of the seeming delay. " It will surely come, and will not 
 tarry," beyond the appointed time. "God is not slack, as some men 
 count slackness;" the thing is not gone by, but the time is not 
 arrived. 
 
 3. It agrees with the character oi a great and ivlse Being, that his 
 designs should be so comprehensive as to require time to bring them 
 to pass. We form little plans like ourselves, some longer than 
 others; and those that require the greatest length of time for their 
 maturity, are generally of the greatest magnitude. The building of a 
 palace or a city, is a work that could not be effected in a day. 
 
 4. This system is peculiary adapted to try mankind, both good 
 and bad. Unbelievers will be like Jehoram, who said, "Why should 
 we wait for the Lord any longer." Or like the wicked and slothful 
 servant, "My Lord delayeth his coming;" or the scoffers in the last 
 day, who ask, "Where is the promise of his coming?" Good men 
 will find occasion for the exercise of faith, like Abraham in offering 
 up his son; "in hope, believing against hope," and against present 
 appearances. Thus under the long and dark reign of antichrist, while 
 the suffering church is looking and waiting for deliverance, it shall be 
 said, "Here is the patience and the faith of the saints." 
 
MAN THE OBJECT OF DIVINE REGARD. 
 
 Improvement. 
 
 38^ 
 
 There are many promises which we expect to see fulfilled; some to 
 the church of God, and some to individual believers: let us therefore 
 guard against the following things:-^ — 
 
 (1.) Beware of unbelief. This is a sin that easily besets us; but 
 let us not indulge impatience, nor say in our hearts, "The Lord hath 
 forsaken me, and my Lord hath forgotten me." 
 
 (2.) Beware we do not lose sight of the promises. We may not 
 totally disbelieve them, and yet live as though we did, and as though 
 we did not expect their fulfilment. This is a species of practical un- 
 belief, not corresponding with an unshaken trust and confidence in 
 God. 
 
 (3.) Beware oi impatience, while the promise is suspended. "Let 
 patience have its perfect work," and let faith be content to wait the 
 'Lord^s time; for "they shall not be ashamed that wait for him." 
 
 MAN THE OBJECT OF DIVINE REGARD. 
 
 When I consider thy heavens, the work of thy fingers, the moon and the stars which 
 * thou hast ordained ; what is man, that thou art mindful of him; and the son of man, 
 that thou visitest him? — Psalm viii. 3, 4. 
 
 This psalm appears to have been composed in the evening of the 
 day, when the writer was viewing the starry heavens, and this may 
 be the reason why no mention was made of the orb of day. Its object 
 is to celebrate the glory of God as the Creator of all things. The 
 idolatrous world were worshipping these heavens, but David views 
 them all as God's own, and draws from hence a conclusion, that his 
 condescending goodness to man is unspeakable. 
 
 I. Consider the fact, that God is "mindful of man,'' and "visits 
 him." 
 
 The former of these expressions denotes the love he bears to man, 
 and the latter the manifestation of that love. 
 
 1. If we consider man in \us primitive state, the divine regard to- 
 wards him is sufficiently evident, particularly in three instances — 
 (1.) In subjecting to his authority the whole of the lower creation, 
 and rendering the higher parts of creation subservient to his interest, 
 ver. 6 — 8. — (2.) In the sacred communion to which he was admitted 
 by his Creator, in the cool of the day. Gen. iii. 8. This was being 
 "mindful" of him, and "visiting" him^ — (3.) The earth itself is repre- 
 sented as an object of eternal joy for man's sake, and as the place of his 
 intended residence. Prov. viii. 29 — 31. In creating the whole of the 
 visible universe, man is the immediate object of his regard, and proba- 
 bly creation itself would have had no existence but for him. 
 
 2. If we consider man in his fallen state, the expressions of divine 
 regard are no less wonderful. Yea, God has, if possible, been raor« 
 
 VOL. 11. — 49 
 
386 MAN THE OBJECT OF DIVINE REGARD. 
 
 "mindful" of man since the fall than before, and has "visited " him 
 with still greater mercy; though certainly, not on that account. His 
 infinite regards are seen — (1.) In the gift of his Son, who became 
 incarnate, suffered in our stead, and died for our sins. His assuming 
 our nature, and taking it into union with his own, conferred a higher 
 dignity on man than any other event since the beginning of the world. 
 In the person of Christ the dominion of the manhood extends over the 
 whole creation, visible and invisible, whether they be thrones, or 
 principalities, or powers. Col. i. 16 — 18; Heb. ii. 6 — 9. Here indeed 
 God may be said to have "visited" us, and " dwelt among us, full of 
 grace and truth." And in giving his Son to die for us, he has afforded 
 an overwhelming proof of his regard: "herein indeed is love." 1 John 
 iv. 10. — (2.) Another evidence of it is, his sending us the gospel, 
 God was mindful of Abraham's posterity, and almost confined his 
 visits to them; but of late he has also visited the gentiles, to take out 
 of them a people for his name. Acts xv. 14. Of this distinguishing 
 mercy we have enjoyed a large share, accompanied with invitations 
 and promises. — (3.) In the gift of his Holy Spirityhe, has shown the 
 greatness of his regard. God has not only visited us, but in this way 
 taken up his abode, and dwelt with man upon the earth. *'Yea, he 
 overlooks heaven and earth, to visit and take up his abode with the 
 humble and the contrite." Isai. Ixvi. 1, 2. — (4.) The gift of eternal 
 life to all that believe in Jesus, is another strong expression of his 
 kind regards to man. John iii. 16. 
 
 II. Observe the condescending kindness of the Lord in all this. 
 
 The devout psalmist is deeply affected with it, and humbly exclaims, 
 "Lord, what is man, that Thou art mindful of him!" 
 
 1. If we consider the infinite dignity and glory of God, we may 
 be astonished that he should be mindful of us. The heavens, with all 
 their starry hosts, are only the work of his " fingers:" what then must 
 be his outstretched arm ! These are not the displays; but rather " the 
 hidings of his power." Hab. iii. 4 — 11. 
 
 2. His condescension will appear, if we consider the insignificance 
 and frailty of man, made of the dust of the ground, and returning to 
 his original nothingness. It is not common for those of the human 
 species to be mindful of worms and insects, or to bear them any re- 
 gard; yet "the Lord thinketh upon us." Isai. xl. 15 — 17. 
 
 3. The sinfulness of man, as well as his original meanness, makes 
 the loving-kindness of God still more wonderful. Man is now de- 
 graded from his original dignity, even below the brute creation; " yea, 
 he has debased himself even unto hell." Isai. i. 3; Ivii. 9. 
 
 Improvement. 
 
 (1.) If God be thus mindful of man, it is fit that we should be mind- 
 ful of Him in return. How provoking is ingratitude, and the want 
 of love, amidst such a profusion of mercies, and such unspeakable 
 condescension ! 
 
387 
 
 (2.) If God visits us, it is important for us to know the time of our 
 visitation, whether as individuals or in a social capacity; or it wiU 
 lead to the most awful consequences. Luke xix. 42 — 44. 
 
 CERTAIN SUCCESS OF CHRIST'S UNDERTAKING. 
 
 And the pleasure of the Lord shall prosper in his hand. — Isaiah liii. 10. 
 
 In no part of the prophetic writings are the humiliation and suffer- 
 ings of Christ detailed with such affecting minuteness as in this chap- 
 ter, and inveterate indeed must have been the blindness and unbelief 
 of the Jews, not to perceive and admit the force of such overwhelming 
 evidence. The same prophecy, however, foretold that the report 
 would not be believed, and that when the Saviour should appear he 
 would be "rejected and despised of men." Nevertheless "he shall 
 see his seed, he shall prolong his days, and the pleasure of the Lord 
 shall prosper in his hand." 
 
 I, Offer a few explanatory remarks on the terms of the text. 
 
 1. By "the pleasure of the Lord" we are to understand, his pur- 
 poses concerning the cause of Christ. It was an important 
 part of his good pleasure, that sinners should be redeemed by the 
 blood of Christ, and this he delighted to accomplish. Psal. xl. 6 — 8. 
 But this part of the will of God is supposed in the text to be already 
 effected, and that another part is^immediately to follow, relating to 
 the progress of Christ's kingdom. 
 
 2. The success of Christ's undertaking, in the universal spread of 
 the gospel, is called the pleasure of the Lord, because it is an object 
 of his eternal purpose, and the end he had in view in the creation of 
 the world. Col. i. 16. It is true, indeed, the accomplishment 
 of God's design is said to be his pleasure, even when it relates to the 
 punishment of his enemies; for " he will do his pleasure on Babylon:, 
 and his arm shall be on the Chaldeans;" but that in which he takes 
 peculiar delight is the enlargement of Christ's kingdom. God takes 
 pleasure in all his works, but more in the work of redemption than 
 any other, and more still in rewarding the obedience and sufferings 
 of his well-beloved Son, than in putting him to grief. John x. 17; 
 Phil. ii. 9. 
 
 3. The great work of subduing the world is here placed in the 
 hand of Christ. The work of redeeming sinners was com- 
 mitted to him, and he succeeded in that; and now the work of sub- 
 duing the nations to the obedience of faith, is put into his hand. 
 " He is head over all things to the church, and all shall be made sub- 
 servient to his will.*' "All power in heaven and earth is given 
 unto him, and he is sending forth his armies, that he may rule in the 
 midst of his enemies, and triumph over all the earth." Psal. xlv. 3, 
 4; ex. 1 — 3. 
 
386 
 
 4. It is here foretold that the work of Christ shall certainly suc- 
 ceed, and the pleasure of the Lord " shall prosper in his hand." 
 if placed in other hands it would have failed, but with him it must 
 prosper. Adam was constituted the federal head of his posterity, but 
 he failed in the undertaking, and all were ruined. Moses was charged 
 with the redemption gf Israel, but he failed of bringing theni into the 
 promised kndi; and as to the eternal salvation of any of them, it was 
 effected onjy hy the death of Christ, and not by the law of Moses. 
 4-11 others have failed and been discouraged, but "he shall set his 
 judgment in the earth, and the isles shall wait for his law." Thpusands 
 among the Jews, and tens of thousands among.the gentiles, have sub- 
 mitted to his authority; and he shall still go on and prosper, " till the 
 whole earth be filled with his glory." 
 
 n. Consider the reasons why the pleasure of the Lord should 
 -prosper in the hand of Christ. 
 
 Two things are generally necessary to the success of any great un- 
 ;dertaking; one is, personal fitness or qualification, and the other, the 
 means of accomplishing the design. 
 
 1. Christ possesses, in an eminent degree, the qualifications neces^ 
 sary to the work he has undertaken. Great and unconquerable 
 zeal is required, where the work is arduous and attended with great 
 difficulty, and nothing can be done without it. If a man, from mere 
 worldly motives, engages in the work of the ministry, he will not be 
 Jikely to succeed; his efforts and his zeal are totally inadequate to so 
 important an undertjsiking. But Christ's heart was wholly set upon 
 what he undertook, and his zeal shall bring it to pass. Isai. Ixiii. 4. 
 
 Wisdom also is required. A good intention, accompanied 
 with ardent exertions, is not sufficient; wisdom and understanding are 
 necessary to conduct things to a proper issue; and these qualifications 
 are possessed in an eminent degree by the blessed Saviour. Isai. iii. 13, 
 
 Faithfulness a,lso to his engagements was eminently verified 
 in him. Isai. xi. 5; Heb. iii. 2. 
 
 2. Christ possesses all the necessary means for carrying on his own 
 cause in the world. In consequence of his death, the Holy Spirit 
 is given, to convince the world of sin, and to give success to a preached 
 gospel. Christ is "able also to save to the uttermost them that 
 come unto God by him," and that in consequence of his intercession 
 before the throne. He can "keep us from falling, and present us 
 foultless before the presence of his glory with exceeding joy. ^^ 
 
 All the arrangements of providence are in his hands; the fate of king- 
 ,doms and of empires, and whatever is necessary to the prosperity of 
 Jiis own most righteous cause, are entirely at his command. 
 
 Let us reflect, (1.) That as God has intrusted his own glory in the 
 hands of Christ, it becomes us to commit our all to him, that he rnay 
 ^ave us in the great day. (2.) That those who labour with Christ in his 
 pause have reason lo take encouragement, for it is in his hands, and 
 jnust finally prevail. 
 
4S0D THE REFUGE OF HIS SAINTS. 3«9 
 
 GOD THE REFUGE OF HIS SAINTS. 
 
 The name of the Lord is a strong tower: the righteous runneth into it, and is safe. — 
 
 Proverbs xviii. 10. 
 
 Names were originally given to express character, as well as to dis- 
 tinguish one individual from another; and as human beings are rarely 
 known to excel in more than one attribute, one name is generally 
 found to be sufficient. But as the Supreme Being is possessed of 
 every possible excellence, various names are required to express hi^ 
 character, and the regard he bears towards his people. 
 
 By " the name of the Lord " in the text is not meant any one par^- 
 ticular excellence, in distinction from another, but his whole charac- 
 ter, by which he has made himself known to us. To man in inno- 
 cence he was known as the Creator; to man since the fall as a Re- 
 deemer through Christ Jesus; and it is under this latter character that 
 his name is presented to us in the text. Thus also his glorious name 
 was proclaimed to Moses. Exod. xxxiv. 5 — 7. 
 
 The name of the Lord is said to be " a strong tower." In a time of 
 danger, on the defeat of an army, or the invasion of a country, persons 
 are driven hither and thither to seek for safety; and in allusion to this, 
 the name of the Lord is set before us as a refuge. It is sometimes com- 
 pared to a high tower, out of the reach of enemies; and here to a 
 strong tower, bidding defiance to every assault. 
 
 That we may enter into the subject with some advantage, let us take 
 abrief review of some of those Gircumstanceg in which we stand in 
 need of a refuge. 
 
 I. Can we not remember our situation when first awakened to see 
 and realize our exposedness to the wrath of God, and how welcome 
 the name of the Lord then was to us. 
 
 AH men are exposed to the wrath of God as sinners, and are under 
 the curse; but all do not believe or consider their danger; and so when 
 that wrath shall come, like the inhabitants of the old world or of So- 
 dom, they will be running hither and thither for safety, and will find 
 no place of refuge. Oh then to have an ark, a little Zoar to flee to! 
 
 Some who are awakened to a sense of danger, have fled to some 
 false, refuge that will not defend them, and have there reposed their 
 confidence, and will probably continue to do sO, till the overflowing 
 scourge shall pass over and sweep it away. These false refuges 
 
 are, some stirring of religious feeling, some alarm of conscience, some 
 sorrow for sin, accompanied with hopes and promises of future amend- 
 ment. A sinner, in such circumstances, is exposed to great danger, 
 and likely to rest in something short of Christ. 
 
 Even those who have been truly brought to repentance, "the right- 
 eous" themselves, have been known to run for a time to some false 
 refuge. Christ is the last resort of a perishing sinner, though he only 
 can deliver us from " the wrath to come." Can we not remem-r 
 
 ber when we had no help in ourselves, and no hope; when as guilty, 
 
390 GOD THE REFUGE OF HIS SAINTS. 
 
 ruined and undone, we had no refuge but the mere mercy of God, 
 revealed to us through a Mediator? This was the refuge of the pub- 
 lican, of the three thousand under Peter's sermon, of the Philippian 
 jailer, and of every one that is brought to true repentance. 
 
 11. There are circumstances in life, in which persons are reduced 
 to the utmost extremity, and at such a season "the name of the Lord 
 is a refuge to his people." 
 
 Nations are subject to wars and tumults, and great calamities; and at 
 such times how precious is the name of the Lord to the righteous that 
 are among them ! Instances of this are recorded in the history of Asa 
 and Hezekiah, kingsof Judah, when the Ethiopians and the Assyrians 
 invaded the land, and even when they were ready to be swallowed up 
 of their enemies. 2 Chron. xiv. 11; xx. 12. How great the difference 
 also between Jeremiah the prophet who had a refuge to flee to, and 
 king Zedekiah who had none, in the day of Judah's calamity! The 
 one was calm and tranquil, amidst the horrors of the siege, the other 
 was utterly consumed with terrors. Jer. xvii. 17; xl. 1 — 6; Hi. 8 — 11. 
 
 In private calamities, as well as in those of a more public nature, 
 persons are often reduced to great extremity. We are liable to 
 heavy losses and disappointments, to sickness, poverty, and distress. 
 Under all these, various refuges have been devised; some have sought 
 to drown their sorrows in worldly pleasure, others in worldly pur- 
 suits; some have sunk into despair, and others have committed sui- 
 cide. But the righteous have made " the name of the Lord 
 their refuge and their hiding-place;" they have confided in the truth 
 and faithfulness of God, and found comfort and support. They may 
 be "troubled on every side, yet not distressed; cast down, but not 
 destroyed." 
 
 HI. There are seasons when our souls are brought into darkness 
 and distress, under a sense of fresh-contracted guilt, and when we can 
 find no refuge upon earth; yet even then is the name of the Lord a 
 strong tower, to which we may flee and be safe. 
 
 Saul and David both sinned; the one had a refuge, the other none; 
 and we know the consequence. Both of them had great troubles, 
 but they were not alike supported under them. Balaam and Jonah 
 were both disobedient; the one sunk into despair, the other would 
 look again towards the holy temple. Judas and Peter both sinned 
 against the Lord; the one went out and hanged himself, the other 
 went out and wept bitterly. Such is the difference in having or not 
 having a refuge, amidst the terrors of a guilty conscience. And what 
 ^n unspeakable mercy to be permitted to take refuge in God when 
 we have sinned against him, and when there is no rest or peace to be 
 found for our souls any where else! 
 
 IV. There is a period approaching when we must all be driven 
 from our present abode, and shall need a place of refuge, even at the 
 solemn hour of death. 
 
SUPERIOR IMPORTANCE OF RELIGIOUS ENGAGEMENTS. 391 
 
 When death comes at unawares, what distress attends it ! The 
 affrighted soul of a sinner on a dying bed is pursued by the last ene- 
 my through every lane of life ; he now finds tliat he must be taken, 
 must go, and enter into a world unknown. Oh then for the eter- 
 nal God to be our refuge, and to find underneath us the everlasting 
 arms ! 
 
 V. There is a period coming when the world shall all be in alarm, 
 and we shall need a refuge from the devouring fire. 
 
 "The Lord himself shall descend from heaven with a shout, with 
 the voice of the arch-angel," which shall shake the caverns of the 
 dead; and when the heavens shall begin to "pass away with a great 
 noise, and the elements melt with fervent heat;" what terror and 
 consternation will be spread abroad ! What multitudes will be 
 "calling upon the rocks and mountains to hide them from the face of 
 him that sitteth upon the throne, and from the wrath of the Lamb!" 
 Oh then to find " the name of the Lord to be a strong tower, to which 
 the righteous may run and be safe !" 
 
 SUPERIOR IMPORTANCE OF RELIGIOUS ENGAGE- 
 MENTS. 
 
 1 am doing a great work, so that I cannot come down. — Nehemiah vi. 3. 
 
 Nehemiah was truly engaged in a great work, and was chiefly 
 employed in effecting the reformation of Israel, after their return 
 from Babylon. Such also \yas his magnanimity, that he could not 
 be content to live in a court, while Jerusalem lay waste. He comes 
 to the holy city with the returning captives, and begins to rebuild its 
 walls with ail his might. The greatness of the work, however, did 
 not consist merely in rebuilding the walls, but in the important ends 
 to be answered by it; it was the city of the living God, and the seat 
 of public worship. Yet no sooner had he commenced the under- 
 taking, than he meets with opposition. Some of the neighbouring 
 heathen tried to put him in fear; they also allured him, in the hope 
 of diverting him from his purpose; but to all these he answered a& 
 in the text. 
 
 The conduct of Nehemiah on this occasion is worthy of example,, 
 and in this view we may apply it to ourselves. 
 
 I. Consider the Christian as engaged in a great and arduous work. 
 
 Though it is not in every respect like that of Nehemiah, it bears 
 some relation to it. There are many great undertakings in the world, 
 and many works of art which men call great; but they dwindle into 
 insignificance, when compared with the work in which Christians 
 are engaged. The cause of God in the world is of unspeakable im- 
 portance, and the soul of man is of more consequence than the whole 
 material creation. 
 
392 SUPERIOR IMPORTANCE OF RELIGIOUS ENGAGEMENTS. 
 
 More particularly— 
 
 1. Every Christian is represented as engaged in a race, as running 
 for an immortal prize, and this is an arduous undertaking. 
 
 It is no great thing indeed to enter upon the race; many do that who 
 never win the prize. It is ea^y to set out in the ways of God, and 
 to go on till we meet vvith some difficulty or some temptation: but 
 it is a great matter " so to run as to obtain,'' and to " endure to the 
 end." This requires no ordinary degree of zeal and fidelity. 1 Cor. 
 ix. 24—27. 
 
 2. Christians are engaged in an arduous contest with all the powers 
 of darkness, and wrestle not merely with flesh and blood. It 
 requires but little courage to begin the contest; many do that who are 
 overcome at last. Many put on the harness who do not put it off 
 with honour, and endure for a time only, till overcome by some great 
 temptation. . But " to fight the good fight of faith, and to lay hold on 
 eternal life," is indeed an enterprise. Here no success can be ex- 
 pected, unless we are " made strong in the Lord, and in the power of 
 his might." Oh to be "faithful unto death," to "finish our course 
 with joy," and to be "more than conquerors through him that loved 
 us." Ephes. vi. 10—13. 
 
 3. They are engaged in the work of saving others, as well as in seek- 
 ing their own salvation. Real Christians do not wish to go 
 to heaven alone; seeking the good of others is of the essence of true 
 religion. No man is converted for his own sake, but that he may 
 bring others to the knowledge of the truth; and when the Lord 
 blesses his people, it is that they may become a blessing. Luke viii. 
 39. And what are all the works of men, compared with the salvation 
 of an immortal soul, and seeking the everlasting welfare of those 
 about us ? 
 
 4. The proper emploj^ment of a Christian is the spread of the gos- 
 pel, and carrying on the cause of God in the world. This is 
 the work in which the prophets and apostles were engaged, in which 
 Christ himself was engaged, and for the accomplishment of which 
 the whole system of providence is directed. The work committed 
 to Moses and Aaron was but a faint emblem of this, and the work in 
 which Nehemiah and Ezra were engaged was all preparatory to it 
 The labours of the apostles and early Christians were all employed 
 in laying the foundation; it was for us to raise the superstructure, and 
 to " bring forth the top-stone with shoutings, Grace, grace unto it." 
 
 II. The work in which we are engaged is sure to meet with oppo- 
 sition, and it becomes us not to be diverted from it, but to say with 
 Nehemiah, "I am doing a great work, and cannot come down." 
 
 God's work must be first and chiefly regarded; it must be our su- 
 preme end, and all others subordinated to it. Many are convinced 
 that the concerns of the soul are of the greatest importance; they 
 know that they must be converted, must be born again, must be 
 brought to repentance, or perish everlastingly; and they fully intend 
 
SUPERIOR importance: of religious engagements. 393 
 
 to seek the Lord, but at present it is not convenient, for something 
 hinders. Thus it is with many a thoughtless youth, who sees and 
 feels his danger; and with many a busy tradesman, who would attend 
 to the concerns of his soul, but urgent worldly calls prevent. Thus, 
 alas ! it is too frequently with the real Christian, when tempted to 
 the neglect of duty. But how much better is the answer of Nehe- 
 miah to all such impediments! "1 am doing a great work, and can- 
 not come down." 
 
 1. In particular. Christians are engaged in seeking the Lord, in 
 waiting upon him in secret; and when they would draw near at the 
 appointed season, something in the family, or in a way of business 
 intervenes, and the work of God is suspended. But all these things 
 should be regarded as an effort of the enemy to draw us aside from 
 the path of duty, and cause the work of God to cease. Let us rather 
 say with Abraham, "Tarry ye here, while I go yonder to worship;" 
 or answer like Nehemiah in the text. 
 
 2. Christians are employed in relieving the distressed, and in con- 
 tributing to the support of the cause of God : but when they think of 
 doing these things, some temptation is apt to present itself in order to 
 prevent. We can do but little good without some self-denial, and if 
 not prepared for this, the work of God must cease. 
 
 3. While engaged in doing good, we are exposed to injuries from 
 men, as Ezra and Nehemiah were. There will always be some To- 
 biah or Sanballat, who will seek to hinder the work of God, but it 
 behooves us to regard them not. When Whitfield was persecuted 
 and abused for preaching in a seaport town, previous to his departure 
 for Georgia, he was advised by his friends to stop and prosecute the 
 offenders ; but he replied that he had no time for such an undertaking, 
 he must be about his Master's business. 
 
 4. The enjoyments of life too often call off our attention, or unfit us 
 for religious duties. Of these we must beware; and if truly engaged 
 for God, we shall have no time to lose in mere worldly amusements, 
 but shall find enough in religion to engage all our time and all our 
 thoughts. The work of God is great and large, and demands all our 
 energies^ and all our strength. 
 
 Improvement. 
 
 (I.) Let Christians be careful to guard against a light and trifling 
 spirit, as totally incompatible with the solemn duties of Christianity, 
 and the right improvement of time. 
 
 (2.) Let the thoughtless sinner well consider the consequence of 
 continuing to neglect the great concerns of his soul. How ready 
 will such be another day to curse the vanities which led them to ruin 
 and perdition ! " Seek the Lord while he may be found, and call 
 upon him while he is near.'' 
 
 VOL. II. — 50 
 
( 394 ) 
 SINNERS INVITED TO CHRIST. 
 
 Incline your ear, and come unto me : hear, and your soul shall live : and 1 will make 
 an everlasting covenant vs^ith you, even the sure mercies of David. — Isaiah Iv. 3. 
 
 The great concern of a faithful minister ought to be, to save him- 
 self and them that hear him. It is not enough to attend upon the 
 word, and listen to the preacher; we rnust hearken to the Lord, 
 speaking by him ; and so " hear, that our souls may live/' 
 
 In the text we are presented with an invitation that demands our 
 most serious regard. Our Lord himself, in the course of his minis- 
 try, dealt much in the language of invitation, and laboured to win 
 souls by the most kind and tender promises. Matt. xi. 29; John vi. 
 37; vii. 37. And here the divine Father is inviting us to seek him, 
 and to hearken to his voice. The words of the text are full of pity 
 and compassion, and of tender mercy. 
 
 I. Explain the difierent parts of the invitation. 
 
 1. It here supposes that sinners are in a dying or perishing con- 
 dition; and therefore they are invited to hear, that they may "live.'' 
 The death to which we are exposed is not merely corporeal, but 
 spiritual and eternal; and the death of the soul, the second death, is 
 not the extinction of being, but an eternal separation from God. 2 
 Thess. i. 9. 
 
 2. It is implied, that a way to eternal life for perishing sinners is 
 opened and proclaimed to us in the word of God; or we should not 
 be called upon to hear and live. Life and immortality are brought to 
 light especially by the gospel, which is eminently a revelation of 
 mercy. Christ is the way to God, we have life only through his 
 name, and "there is no other way in which we can be saved." John 
 xiv. 7; Acts iv. 12. 
 
 3. "Inclining the ear to hear," is something more than paying 
 mere external attention to the word; it includes as much as believing 
 and obeying the gospel. It is opposed to inattention, and aversion to 
 the truth, such as the Jews of old discovered towards the ministry of 
 the prophets, and that of our Lord himself. Jer. xvii. 23 ; John viii. 43. 
 
 4. The promise of "an everlasting covenant," is as much as en- 
 gaging to be our God, and that we should be his people. The very 
 proposal of making a covenant, is always the token of friendship and 
 alliance. It was thus with Isaac and Abimelech, with Jacob and 
 Laban. Gen. xxvi. 28; xxxi. 34. An "everlasting" covenant is one 
 that shall never be broken. Oh what a promise is this! 
 
 5. The kind of covenant which God will make with those who 
 hearken to his word, and obey his voice, is compared with that made 
 with David. The promises contained in it shall be the same; and 
 like that, it shall be "ordered in all things and sure." 2 Sam. vii. 
 12 — 17. David understood this covenant as extending in succession 
 to the Messiah, and this it was that caused him so much joy. Hence 
 also the Messiah is called David's Son, and David's Lord : for he was 
 
SINNERS INVITED TO CHRIST. 395 
 
 the son of promise, and the final heir to the throne. The blessings 
 of the kingdom of Christ, who should proceed from the loins of David, 
 included all his salvation, and all his desire. This covenant likewise 
 ensured the resurrection of Christ, for its blessings are to be "ever- 
 lasting:" he must therefore " rise from the dead, and reign for ever.'' 
 Acts xiii. 34. These spiritual and eternal blessings are promised to 
 those who incline their ear, and hearken to the voice of God. 
 
 II. Attend to the motives by w^hich the invitation is enforced. 
 
 1. In order to feel the importance of the subject, let us well con- 
 sider the nature of that destruction to which sinners are exposed, for 
 without this we shall never prize the salvation of the gospel. 
 Particularly consider the truth of the matter, or the reality of our dan- 
 ger. You know that you are accountable beings, and have violated 
 God's law: and what saith the Scriptures upon this subject? Hearken 
 to the threatenings: "Cursed is every one that continueth not in all 
 things written in the law to do them." He shall come to take " ven- 
 geance on them that know not God, and that obey not the gospel of 
 our Lord Jesus Christ." "The wicked shall be turned into hell, 
 with all the nations that forget God." "Their worm dieth not, and 
 their fireis not quenched." " He that believeth not, the wrath of God 
 abideth on him." "It is a fearful thing to fall into the hands of the 
 living God." These awful denunciations ought to sink deep into 
 every heart. Qonsider also how dreadful it is to be separated from 
 God, and from all hope for ever; to lie under his curse, to have no 
 part in Christ, no inheritance with his people, but to be appointed to 
 final destruction, as examples to the universe, " suffering the vengeance 
 of eternal fire." "Can thine heart endure, or can thy hands be strong, 
 in the day that the Lord shall deal with thee?" Ezek. xxii. 14. 
 Consider the justice of the sinner's doom. You may not be willing to 
 admit this at present; but in the last day "every mouth will be 
 stopped, and all the world become guilty before Qod." All will be 
 convinced of the equity of the proceedings, and God that is holy 
 shall be sanctified in righteousness. Remember, however, that at 
 
 present the gospel calls you to the foot of mercy. You are now invited 
 to "hear, that your souls may live;" and God is ready to enter into 
 a covenant of life and peace. 
 
 . 2. Consider the inestimable worth of the blessings to which you are 
 invited. They are such as will afford solid satisfaction, and fill the 
 soul with everlasting joy. Not so the enjoyments of the present 
 world, nor "the pleasures of sin, which are but for a season," ver. 2. 
 The promise includes the forgiveness of sin, a state of peace and 
 friendship with God and of fellowship with his people. You will 
 have an interest in his perfections and purposes, and " all things shall 
 work together for your good." He will be with you in death, and 
 when flesh and heart fail, " God will be the strength of your heart, 
 and your portion for ever." At judgment he will free you from all 
 condemnation, and no one shall be able to lay any thing to your 
 charge. 
 
 
 «^^" ^-^•W..; 
 
396 THE LABOUR AND REWARD OF CHRISTIAN LOVE. 
 
 3. Consider the freeness of the invitation. Christ by his death has 
 opened a way to return to God, and this is the ground of the invita- 
 tion. The fallen angels are not invited; and it is all of grace that for 
 us a Mediator is provided, and the hope of mercy set before us. The 
 feast is prepared, and you are invited freely to partake, " without 
 money and without price." If you refuse to hearken, you must 
 perish in your sins, and die eternally. 
 
 4. Think of the peculiar advantages which you enjoy. You have 
 means of grace in abundance, "line upon line, and precept upon pre- 
 cept;'' to be lost amidst such advantages, will unspeakably aggravate 
 the doom. Matt. xi. 23. Incline your ear therefore and come, if you 
 are willing to relinquish every self-righteous claim, and to give up 
 all for Christ. Nothing hinders but your own reluctance, yet you 
 must either come to him or perish. 
 
 THE LABOUR AND REWARD OF CHRISTIAN LOVE. 
 
 ^or God is not unrighteous, to forget your work and labour of love, which yo 
 have showed towards his name, in that ye have ministered to the saints, and do 
 minister.— Hebrews vi. 10. 
 
 The defection of many of the Hebrews from the faith of the gos- 
 pel, induced the apostle to warn them of the danger of apostacy, ver. 
 I — 8. But while he ihus speaks, he hopes better things of the gene- 
 rality of them, and "things which accompany salvation." Great gifts 
 and illumination may exist without charity or love, but it is the latter 
 only that makes us real Christians, and has "the promise of eternal 
 life." 1 Cor. xiii. I, 2. It is not.merely our "working" and "labour- 
 ing" in God's cause, but doing it all for "love." The world is full 
 of motion, and so is the church; but that only which is done frojn a 
 regard to the name of the Lord is accepted of him. 
 
 I. Notice the description given of Christian love. 
 
 It is not a mere affection of the mind, but an active operative prin- 
 ciple, directing and pervading the life and conduct — 
 
 1. Its supreme object is the name of the Lord, which it seeks to 
 glorify. God has made himself Ji no wn to us as our Creator; 
 
 this therefore is a part of his name, and " the heavens declare his 
 glory." But in the gospel especially he is revealed as our Redeemer, 
 and his glory is seen in the face of Jesus Christ, so as it was never 
 beheld under any other manifestation whatever. Love to the divine 
 character enters into the very essence of true religion. If we conceive 
 of God only as full of goodness towards us, and as having a special 
 regard to our interests, we may be much affected by it, and think we 
 love him; yet this may be no more than what Israel felt at the Red 
 Sea, when " they sung his praise, but soon forgot his works." Truly 
 to love God is to love him as the holy, the just, the good. Hence so 
 much is made of "the name of the Lord" in the psalms of David, 
 
THE LABOUR AND REWARD OF CHRISTIAN LOVE. 397 
 
 where it is so constantly and so highly celebrated, in every varied 
 form of speech. "How excellent is thy name in all the earth!'' 
 "Not unto us, but unto thy name be glory:" "Come magnify the 
 Lord with me, and let us exalt his name together:'' "Let them that 
 love thy name say, continually, The Lord be magnified:" " and blessed 
 be his glorious name for ever and ever." Love to the name 
 
 of the Lord will feel attached to it, wherever it is impressed. It is 
 inscribed on his holy law, on his glorious gospel, on his worship, on 
 his people: these therefore will be objects of supreme affection. The 
 promotion of his cause in the world, is a principal means of exalting 
 and glorifying the name of the Lord: this therefore will attract the 
 heart of a true believer, and cause him to feel a deep and lasting 
 interest in it. 
 
 2. The way in which Christian love shows itself is, en rtiinistering 
 to the saints. Wherever love exists it will manifest itself in 
 some way or other; it is a fire that will break out. We have seen the 
 love that God had towards us in the gift of his Son, and " the love of 
 God our Saviour towards man" has also "appeared," and our love 
 must likewise be made manifest. But how can we express our love 
 to God? We may praise and adore him, but we cannot benefit him; 
 yet as love delights in communicating itself to its object, we may 
 give him our hearts, and consecrate our all to his service. God also 
 has appointed his "saints" to be the receivers of our bounty, and he 
 takes what is done to them as done to himself. Hence in " minister- 
 ing" to them, the believing Hebrews are said to have "showed their 
 love towards his name." At that early period also many of the 
 saints were poor, and therefore needed the compassion of their brethren; 
 some of them were persecuted and oppressed, and others visited and 
 ministered unto them. Many of them were devoted to missionary 
 labours, and went forth to evangelize the nations; others who did not 
 preach, accompanied and assisted those who did ; while the rest mani- 
 fested their love by helping them on their way, and contributing to 
 their support. 3 John 6 — 8. 
 
 3. The constancy of this love; they not only ministered to the 
 saints, but continued still to minister. Many have felt a love 
 to God and to his cause for a time, and for a time have been warm in 
 their friendship towards his people; but their zeal and ardour have 
 afterwards died away. There was a time when they seemed willing 
 to be or to do any thing, if they could but serve the Lord Christ; yet by 
 and by they become lukewarm and indifferent, and ultimately turn 
 their backs upon the cause of God. Gal. iv. 15. But it is a supreme 
 and abiding affection that God regards, and this only has the promise 
 of salvation. Matt. x. 22; Heb. iii. 14. 
 
 4. The energy of its operations: it was a love that excited both 
 to "work," and to "labour." The latter term implies more 
 than the former, denoting the pains and toils in which love is ready 
 to engage for the accomplishment of its object. There are some who 
 appear to -be very well affected towards the cause of Christ, but are 
 
398 THE LABOUR AND REWARD OF CHRISTIAN LOVE. 
 
 unwilling to do any thing towards its support; they think they love 
 Christ, and hope to be saved by him. But let them beware of being 
 deceived, and that they love " not in word only, but in deed and in 
 truth." 1 John iii. 18; James ii. 16, 17. Genuine love will 
 
 work and labour for God, without thinking much of it. It will keep 
 his commandments, and not "esteem them to be grievous." 1 John v. 3. 
 The love of Christ will induce us to labour in the word and doctrine, 
 "in season and out of season," with all diligence and good fidelity; 
 or if not engaged in the ministry, it will render us desirous of assist- 
 ing by every means in our power those who are. Our secular 
 transactions and callings in life will also form a part of this labour 
 of love, if attended to with a view to the glory of God, that we may 
 have whereof to give to his cause, and become subservient to its ad- 
 vancement. 
 
 II. The encouragement given to the exercise of this love: "God is 
 not unrighteous to forget your work and labour of love." 
 
 Men often forget all the kindness we have shown them, and all our 
 labour to serve them; and with the basest ingratitude return us evil 
 for good. But God will not be unmindful of his servants, nor of their 
 feeblest efforts to promote his glory. He may seem indeed to forget, 
 by withholding his blessing, but in truth he will not; the work of faith 
 and the labour of love shall not go unrewarded. 
 
 When it is said that God is not " unrighteous " to forget, it does 
 not mean that he is under any necessary obligation to regard our 
 services, or that salvation either is or can be of works: yet it sup- 
 poses that his righteousness is some way concerned, that those who la- 
 bour for him in love should not labour in vain. It is also a righteous 
 thing with God to recompense his troubled and persecuted people 
 with a state of eternal rest. 2 Thess. i. 6, 7. 
 
 Tiie truth is, that God regards the raediation of his Son, and loves to 
 honour it by rewarding all our services for his sake. It is through 
 him that we are accepted, and that all we do is accepted: hence only 
 it becomes rewardable. To us it is a reward of grace; but being be- 
 stowed for Christ's sake, it is grace manifested in a way of righ- 
 jteousness. 
 
 God also remembers his promises, and his righteousness is engaged 
 for the performance of them. " He hath prepared for them that love 
 him, what eye hath not seen, nor ear heard, neither hath entered into 
 the heart of man." In particular he has promised, (1.) That what is 
 done for him shall turn to our account at the last day, and that ^< even 
 a cup of cold water shall not lose its reward." (2.) The Lord has 
 promised that all our labours for him shall turn to some good account, 
 even in this world. His servants shall not labour in vain; " they that 
 sow in tears shall reap in joy," and the good they endeavour to im- 
 part to others shall return into their own bosom. 
 
 Compare then the condition of the servants of God with that of the 
 
NEARNESS OF THE WAY OF SALVATION. 399 
 
 Servants of sin, and their wages with the wages of iniquity. Rom. 
 vi. 22, 23. 
 
 Let us also see to it that our love be an active and operative princi- 
 ple, and that all we do in religion be from aflfection to the name of the 
 Lord, and a disinterested concern for his glory. 
 
 NEARNESS OF THE WAY OF SALVATION. 
 
 Hearken unto me, ye stout- heai ted, that are far from righteousness. I bring near my 
 . righteousness: it shall not be far off, and my salvation shall not tarry; and I will 
 place salvation in Zion for Israel my glory. — Isaiah xlvi. 12, 13. 
 
 The coming of Christ was so great an object in the esteem of the 
 prophets, that they studied their own predictions of it, "searching 
 what, or what manner of time the Spirit of Christ which was in them 
 did signify, when it testified beforehand the sufferings of Christ, and 
 the glory that should follow.^' And when Isaiah comforted God's 
 people, in the prospect of their captivity, it was by exhibiting the 
 promise of the Messiah: ch. xl. 1. Now, when expostulating with 
 idolaters, he brings forward the same subject, and contrasts God's 
 righteousness with their unrighteousness. 
 
 I. Inquire into the import of the word " righteousness," as used 
 in this connexion. 
 
 It does not mean a divine attribute, properly so called, for that 
 would be a consuming fire. It is rather what belongs to God's " sal- 
 vation," and his faithfulness in the fulfilment of the promise, in refer- 
 ence to the coming of Christ. 
 
 When the term is applied to the righteousness which is of the law, 
 it relates to our justification; and had we been innocent, our innocence 
 would have been our righteousness, and God would have accept- 
 ed and blessed us on that account. Rom. x. 5 ; Deut. vi. 25. But 
 we are not so, and therefore require to be justified by the righteous- 
 ness of another, or we could not be justified at all. Rom. iii. 20. As 
 this righteousness is that of another, and not our own righteousness^ 
 it can become ours only by imputation, or being placed to our account ;. 
 hence it is that w^ are "justified by faith, and not by the works of 
 the law." Acts xiii. 39. 
 
 This is the righteousness so often alluded to in the Old Testament, 
 as the righteousness of the God of our salvation. Psal. xxiv. 5 ; Isai. 
 xlv. 21 — 25; Jer. xxiii. 6; Dan. ix. 24. This also is the righteous- 
 ness so much insisted on in the New Testament, as that for which a 
 sinner is accepted of God, and on which Paul exclusively relied for 
 his justification. Rom. iii. 21 — 26; v. 19; Phil. iii. 8. 
 
 If it be asked, why "faith" is said to be "counted for righteous- 
 ness;" the answer is, that faith is nofe reckoned on account of any in- 
 trinsic excellence which it possesses; for if it were, our justification 
 
400 NfeJiRNESS or THE tVAt OF* SALVATION. 
 
 would still be by works; but on account of tbe relation it bears to its 
 object; that is, we are justified for his sake in whom we believe. In 
 the same sense, faith is said to have made men whole, because the 
 virtue, though derived from Christ, came through believing. Mark 
 V. 34; Luke xviii. 42. 
 
 The obedience of Christ is that which every believer pleads in his 
 approaches to God, and it is that which God has immediate respect to, 
 in the bestowment of all spiritual blessings. Ephes. i. 3, 4. 
 
 II. In what respect it may be said that God " brings near his righ- 
 teousness." 
 
 It may refer to the nearness of the time in which it should actually 
 be wrought out. The following things may also be noticed on this 
 subject; — 
 
 1. This righteousness was wrought out before our eyes, or under the 
 immediate notice of mankind, in the life and character of the incar- 
 nate Saviour. The audible witness of the Father at our Lord's bap- 
 tism, was designed to draw attention to the subject. It was for this 
 end that the " Word was made flesh, and dwelt amongst us." If an 
 angel had undertaken to fulfil the law for us, he might have been in- 
 visible; or if the Son of God had not been really incarnate, we might 
 have seen nothing of the transaction. But he was in the world, and 
 though the world knew him not, yet some beheld his glory, and all 
 testified of his immaculate purity and righteousness. 
 
 2. It is also proclaimed in our hearing, by the preaching of the gos- 
 pel. It was first brought near to the Jews, by the beginning of the 
 gospel at Jerusalem; and afterwards this righteousness was fully set 
 before the gentiles, as God's method of justifying the ungodly. Luke 
 xxiv. 47; Rom. iii. 25, 26. 
 
 3. It is especially presented for our acceptance, in the invitations of 
 the gospel, and is in effect the substance of the apostolic ministry. 
 2 Cor.Jv. 19 — 21. The setting forth of Christ's righteousness, as the 
 means of our justification with God, is the hand divine stretched out 
 to save a sinking world. 
 
 4. God's righteousness is brought near, in that it is every where 
 placed within the reach of faith. Whatever be the nation, the charac- 
 ter, or the condition of the sinner, it is near at hand. No circuitous- 
 methods are required; it meets all the wants of the sinner at once; it 
 is only to look and live, to believe and be saved. It was a comm^- 
 dation of God's law, that those to whom it was delivered might know 
 and understand it as clearly as if they had gone to heaven for instruc- 
 tion. Deut. XXX. 11 — 14. The apostle uses the same language in re- 
 ference to the gospel, that it is too clear and decisive not to be under- 
 stood. Rom. X. 6 — 9. Man's ways are circuitous for the justification 
 of a sinner; he proposes a train of virtuous actions, which may issue 
 in virtuous habits, together with a farrago of penances, pilgrimages, 
 and good works. But God's way is near at hand : its language is, 
 '* Behold the Lamb of God that taketh awav the sin of the world:" 
 
THE christian's TRIUMPH OVER THE ILLS OF LIFK. 4Ql 
 
 " Whosoever calleth upon the name of the Lord shall be saved." In 
 whatever condition the sinner may be placed, if in exile like Jonah, 
 and far from the means of grace, " he may look tow^ards the holy tem- 
 ple," and find mercy with the Lord. 
 
 III. For what purpose is this declaration made to the " stout-heart- 
 ed," and such as are " far from righteousness," 
 
 This description of a hardened and careless state of mind, not only 
 includes the openly profane, but all unbelievers, and self-righteous 
 characters. To them the alarm is given, as to persons on the very 
 brink of destruction; and they are invited to "hearken" to the voice 
 of God. 
 
 1. It might be hoped that love and mercy would melt those who 
 were not deterred by judgments. Think then, you that are taking, 
 the kingdom of darkness by violence, think of what Christ has done 
 and suffered; and what a message God is now sending to you! 
 
 2. If the exhibition of so much mercy do not melt our hearts, the 
 impenitent and unbelieving shall be made to know that the kingdom 
 of heaven is indeed come near unto them. Luke x. 11. You have 
 heard of the loving-kindness of God our Saviour, and seen the ef- 
 fects of the gospel in some around you; take heed then, and be- 
 ware that you do not reject it, " lest your bands be made strongs 
 and ye be left to wonder and perish." Isai. xxviii. 22; Acts xiii^ 
 41; 2 Cor. ii. 15, 16. 
 
 (1.) Near as God has brought his salvation to us, it is not with- 
 in the reach of an unbelieving heart. Nothing but faith can give 
 us an interest in it, and without this. we must inevitably perish. John 
 iii. 18. 
 
 (2.) From the doctrine of the text it evidently appears, that all who 
 are saved, are saved by grace only. They have no righteousness of 
 their own to glory in, but must be wholly indebted to the righteous- 
 ness of another. 1 Cor. i. 30,31. 
 
 THE CHRISTIAN'S TRIUMPH OVER THE ILLS OF LIF^E. 
 
 My brethren, count it all joy when ye fall into^ divers temptations. — James i. i?. 
 
 The Jewish converts to whom this epistle was addressed, were ex- 
 posed to a great variety of sufferings and trials; and though our out- 
 ward circumstances may differ materially from theirs, the same com- 
 fort and advice given to them may with equal propriety be ap- 
 plied to us, 
 
 I. Consider how believers are in danger of falling into divers temp- 
 tations. 
 
 The word "temptation" generally means, whatever has a ten- 
 dency to lead us into evil, to allure and draw aside our hearts front 
 VOL. II. — 51 
 
40^ 
 
 God. But in the text it denotes any kind of trial, or whatever is 
 grievous, and difficult to be borne. Temptations of the former de- 
 scription try our purity, the latter our patience, and both of them our 
 love to God. 
 
 "Divers temptations" include various sorts of trial, all of which 
 tend to put our virtue to the test. Thus ^' God did tempt Abra- 
 ham," or tried and proved him, by the various ills which befell him 
 in life. 
 
 Let us notice then some of those temptations or trials, by which 
 God may intend to prove and to try our hearts towards him. 
 
 1. Poverty and affliction are among the evils of the present life. At 
 first conversion we are ready to think, if God would but give us an 
 interest in his salvation, we should be read}^ to endure any kind of 
 affliction for his sake. He will therefore try our love towards him, 
 by suffering such things to befall us. If afflictions be threatening and 
 severe, they try our hope, as the approach of the enemy tries the cou- 
 rage of the soldier. If long continued, they try our hope less, and 
 our patience more. 
 
 2. The loss of friends and earthly comforts is another means by 
 which God tries the hearts of his people. It is not so great a trial to 
 be destitute of certain comforts, as to be deprived of them after we 
 have enjoyed them. It was thus that God tried.Abraham, in requiring 
 him to sacrifice the son whom he loved; and Job, in taking away all 
 his children and friends, all his worldly substance, and bringing him 
 to the very dust, after he had knawn better days, and possessed all 
 that heart could wish. 
 
 3. Worldly prosperity furnishes a temptation, from which few 
 men have escaped with honour. Nothing tries character more, or 
 affords a stronger proof of the deceitfulness and depravity of the hu- 
 man hearts How many, when they had much less of the world than 
 now, used to think what good they would do if they had it in their 
 power. But when God has tried the sincerity of their love, by giving 
 them the opportunity of serving his righteous cause, and the general 
 interests of benevolence, what has been the result? 
 
 4. Persecution and reproach for Christ's sake, were a great temp- 
 tation in the early ages of the church, and by this the faith of multi- 
 tudes was severely tried. This was the fan in Christ's hand, by 
 which he cleansed his floor; and though the fury of the storm ha? 
 ceased, there is enough remaining to put our faith and patience to the 
 test. 
 
 5. The prevalence of pernicious principles is another great tempta- 
 tion, permitted for the trial of our love to Christ. Those false doc- 
 trines which strike at the character and government of God, the deity 
 and atonement of Christ, the freeness and riches of his grace, will 
 serve to prove whether we be of God, or have received the spirit 
 which is of the world. 
 
 6. Divisions and dissensions among professing Christians, are 
 often permitted to try our love to Christ and his cause. At such times 
 
403 
 
 it is too often seen how little of this principle exists, and how ready 
 some are to go back again to the world, when occasions of this kind 
 present themselves. But true religion bears a very different character. 
 Paul and Barnabas could not labour together, but each continued in 
 his own sphere to serve the Lord Christ. 
 
 These are some of the temptations by which the Lord tries and 
 proves the hearts of his people. Oftentimes also by affording them 
 the opportunity of gratifying their evil propensities, their covetous- 
 ness or revenge, their worldly or sensual inclinations. Here it is that 
 our self-denial and love are tried. 
 
 By "falling" into these temptations is not meant our falling into 
 sin, but falling into trouble, or into such circumstances as tend to try 
 the reality, as well as the degree of our religion. 
 
 IL Consider how these things pfford matter of joy, and of holy 
 triumph. 
 
 It had been much if we had only been required to rejoice, notwith- 
 standing the various trials of life; but it is far more that we are en- 
 couraged to rejoice in them, and on that very account, especially as it is 
 the design of God to afflict us, by bringing us into such circumstances. 
 1 Pet. i. 6. Nor are we to "count it all joy" when we meet only 
 with one or two trials, but when a host come against us, and we "fall 
 into divers temptations." 
 
 It is allowed indeed, that times of trouble and distress call us to 
 mourning and humiliation, but even then our sorrow must be mixed 
 with joy. In one view the trials of life call for mourning, and in 
 another they furnish matter for joy and exultation. 
 
 1. Because they afford an opportunity of proving our love to 
 Christ and his cause, and of gaining the greatest victory and triumph. 
 By contentment in poverty, by patience in suffering, by submission 
 under losses, by firmness in persecution, by unshaken attachment to 
 the truth amidst the aboundings of error, by self-denial and giving up 
 our own interest and inclination, we give the fullest evidence of our 
 love to Christ, and are made to possess the deepest sense of it in our 
 own hearts. It was on this account that primitive Christians enjoyed 
 so much spiritual comfort, and possessed such a degree of confidence, 
 as to the reality of their own religion. 
 
 2. The effects produced by all our present trials furnish another 
 source of joy and triumph, ver. 3. They tend to promote the exercise 
 of patience, and patience experience, and experience hope. Rom. v. 3. 
 It is by trials and temptations that we become better acquainted with 
 ourselves, are made to know more of God, more of Christ and his 
 salvation, and to know these things more experimentally. Indeed we 
 should have no proper knowledge of these subjects without them. 
 
 3. The fruit they will yield to us in the world to come. Here they 
 tend to wean us from the world, and make us long for heaven, and will 
 render heaven the sweeter to us at last. Oh then, with what pleasure 
 will the weary pilgrim find himself at home aad at rest! With what 
 
404 DEATH AND JUDGMENT. 
 
 joy will the tried and tempted soul retire at last from the scene of all 
 his conflicts and of all his woes ! The recollection of all the pains 
 and fears, of all the temptations and sorrows, endured in the present 
 life will swell the triumph and the joy. 
 
 Reflections. 
 
 (1.) Of what importance then is it to possess a principle of genuine 
 religion, to have our hearts right in the sight of God ! Otherwise the 
 trials of life will only tend to prove our hypocrisy, and sink us deeper 
 into condemnation. 
 
 (2.) We hence learn also the great advantages of true religion, by 
 what it is able to do for us. It can convert the ills of life into real 
 good, and turn all our sorrows into solid and everlasting joy. 
 
 DEATH AND JUDGMENT, 
 
 And as it is appointed unto men once to die, but afler this the judgment; so Christ 
 was once offered to bear the sins of many; and unto them that look for him shall he 
 appear the second time, without sin, unto salvation. — Hebrews ix. 27, 28. 
 
 The appointment of death, and of a future judgment, may be under- 
 stood in two senses. It is the sentence of the Lawgiver, prior to all 
 consideration of the mediation of Christ; and it is also the irreversible 
 decree of Heaven, notwithstanding that mediation. 
 
 In the former sense it is the penal effect of sin, or the doom passed 
 upon apostate man. It is the sentence of God's law against a rebel 
 world; and considered as such, it is reversible, as is the entire curse 
 and condemnation of the law. In the latter sense it is an irrevocable 
 decree, which subjects us to corruption, and to an appearance before 
 God in judgment. In this view the righteous and the wicked are alike 
 under it, notwithstanding the sacrifice and mediation of Christ. 
 
 It is in the first sense that the text is to be understood, for it is not 
 what actually takes place on all mankind, but that from which we are 
 delivered by the death of Christ, which is here intended. We are not 
 delivered from death itself, norare we exempt from an appearance at the 
 future judgment ; but believers are delivered from the penal effects of 
 death, by the mediation of Christ. 
 
 I. Consider the awful doom here passed upon all mankind, and that 
 is to die, and appear before God in judgment. 
 
 We may conceive in some measure what death and judgment would 
 have been to us all, by considering what it actually is to those who die 
 in their sins. Think what death must have been to the inhabitants of 
 the old world, to Sodom and Gomorrah, to Korah and his company, 
 to Saul, to Belshazzar, and Judas. This, for substance, is the doom 
 which lies upon the human race. 
 
 There are two circumstances in particular, which render the death of 
 those who die in their sins so very awful— 
 
'*'"''*' DEATH AND JUDGMENT. 405 
 
 1. That it is attended with the loss of all things. Their portion 
 being wholly in this world, their all is gone at death, and gone for ever. 
 There is a total extinction of good: all natural enjoyments, and all sin- 
 ful ones, are for ever fled, even though wickedness itself will be inhe- 
 rent throughout the whole of their existence. 
 
 2. They die undei^ a load of guilty that sinks them lower than the 
 grave. "If ye die in your sins," said our Lord, '* whither I go ye 
 cannot come." Under the law the sins of men were transferred, as 
 it were to the sacrifice, on which the offerer laid his hands; and if our 
 sins be not transferred to Christ, that "Lamb of God that taketh away 
 the sins of the world,'* they must lie upon our head when we come 
 to die. How unspeakably awful to die in such a state, and to appear 
 before God in judgment with all our guilt unpardoned! 
 
 But this is not all: the awful doom passed upon mankind exposes 
 us to a judgment to come. 
 
 Death is not a going out of existence, it is the passage only to an 
 unseen and eternal world. We are accountable creatures, and must 
 give account of all that is done in the body, unless we obtain forgive- 
 ness through the blood of Christ. Thus it must have been to all, but 
 for the mediation of Christ, and will be so to us, unless we be found 
 in him. 
 
 Three things in particular tend to infuse a solemn dread, respecting 
 the judgment of the great day — 
 
 X. U is a judgment that takes cognizance of the heart. All im- 
 position will be at an end; no hypocrisy, no disguise can screen us, 
 for « God is judge himself." 
 
 2. The character of the Judge, is another alarming thought. One 
 that is omniscient, almighty, and allwise; against whose infinite au- 
 thority every sin has been committed, and at whose presence the hea- 
 vens shall pass away. 
 
 3. The importance of the decision. It will be final and irreversible, 
 from which there is no appeal. Such will be the case of sinners, on 
 whom the sentence of the law is executed; and must have been the case 
 with all mankind, but for the mediation of Christ. 
 
 II. The relief provided by the gospel, against this tremendous sen- 
 tence, ver. 28. ^' So Christ was once offered to bear the sins of many; 
 and unto them that look for him shall he appear the second time, with- 
 out sin unto salvation." 
 
 Having become the substitute of all that believe in him, by "bearing 
 their sins in his own bod}^ an the tree-*" he will become their substitute 
 in the last day, not by exempting them from death and judgment, but 
 by delivering them from the curse and wrath of God. 
 
 1. It is through Christ's dying for us, that we are delivered from the 
 sting of death. "The sting of death is sin," which Christ hath re- 
 moved, by being made a curse for us. As the sacrifice bore away the 
 sins of the people under the law, so the sacrifice of Christ has taken 
 away the sins of those who believe in him. Death therefore now 
 
4Q& EFFECTS OF THE GOSPEL ON OPPOSITE CHARACTERS. 
 
 becomes a blessing to them, instead of a curse; and is hence called a 
 "sleeping in Jesus, a departure, and a putting off the earthly taber- 
 nacle." Hence also Christians have triumphed over death, in its most 
 terrific forms. Death was originally under the power of Satan; it 
 now becomes the servant of Christ, and of his people; for "to him 
 belong the keys of hell and death." 
 
 2. It will be through his appearance in our favour at the last day, 
 ihdii judgment will be divested of its terrors. The condemning sen- 
 tence of the Lawgiver will by him be reversed, and he will appear 
 as the Advocate to plead our cause. 
 
 (1.) On his first appearance he came to bear our sins : now he 
 will come "without sin." The sacrifice once offered for the sins of 
 many, will for ever " perfect them that are sanctified," and there will 
 be no need of any more sacrifice. The ends of justice are fully an- 
 swered; and having died for sin once, he dieth no more. 
 
 (2.) To complete the salvation of his people, will be one great 
 object of his second coming. He will redeem their bodies from the 
 grave, will raise them incorruptible, and deliver both body and soul 
 from condemnation. The challenge will then be given, "Who shall 
 lay any thing to the charge of God's elect?" 
 
 (3.) All this is to those, and those only, who look for his appear- 
 ing. 2 Tim. iv. 8. No others will have any part in him, for he shall 
 at the same time come "to take vengeance on them that know not 
 God, and that obey not the gospel of our Lord Jesus Christ." 2 
 Thess. i. 8. 
 
 As Christ is the only refuge at death, and in the day of judgment, 
 how important is it that we flee to him before the summons comes ! 
 
 ^EFFECTS OF THE GOSPEL ON OPPOSITE CHARACTERS. 
 
 He hath filled the hungry with good things, and the rich he hath sent empty away. 
 
 — LuKK i. 53. 
 
 This is part of the song of Mary, on her first interview with 
 Elizabeth, and which is distinguished by some of the loftiest strains 
 ^f sacred poetry, ver. 46 — 53. The holy Virgin enlarges on a prin- 
 ciple which is seen in the general administration of providence, and 
 which was now carried into effect by the birth of Christ. God had 
 thereby " put down the mighty from their seats, and exalted them 
 of low degree." This principle also which characterized the birth 
 of Christ, is exemplified in many of God's proceedings. It is espe- 
 cially his design with respect to Christ, to "exalt the lowly, and to 
 abase the proud; to fill the hungry, and to send the rich empty away." 
 Thus indeed it was foretold, that "every valley should be exalted, 
 and every mountain and hill be made low." Isai. xl. 4. 
 
 I. Consider the opposite characters referred to in the text. 
 
 1. The "hungry " being contrasted with the "rich," determines 
 
EFFECTS OF THE GOSPEL ON OPPOSITE CHARACTERS. 407 
 
 it to mean the same as poor and needy, or destitute; and this is the 
 character which God delights to bless, to comfort and revive. Isai. 
 Ivii. 15. 
 
 2. The terms are properly descriptive of worldly circumstances ; ancl 
 it was true of Mary and her family, that they were poor people. It 
 it is also generally true, that Christ's coming was a blessing to the 
 poor; the great men of the earth were none the better for it, but 
 were sent empty away. James ii. 5. Yet this is not the full meaning 
 of the words, for there are many unbelieving poor, and some among 
 the rich that are called. I Cor. i. 26. 
 
 3. When the terms are used spiritually, they denote the real condi- 
 tion of men, or what they are in the sight of God. In this case the 
 terms are reversed : sinners are poor and wretched, and believers are 
 rich in faith and hope. Rev. iii. 1 7. 
 
 4. They express what men are in their own esteem, as emptied of 
 self, and become poor and needy, hungry and destitute; while those 
 who are full of their own suiBBciency, are rich in their own eyes, and 
 need nothing. The former are sick, and require to be healed; the 
 latter are whole, and need no physician. The former are destitute 
 of wisdom, righteousness, and strength; and go to God as empty, that 
 they may be filled. The others also go to God, but it is in the spirit 
 of the Pharisee, and not that of the publican. Luke xviii. II. 
 
 II. The different treatment ihey receive in their approaches to God:, 
 the one is <* filled with good things," and the other is "sent empty 
 away." 
 
 It is supposed that they both attend the Lord's house, and come to* 
 the gospel feast; but the one is filled, and the other is sent away with 
 nothing. 
 
 1. We may see this exemplified in regard to prayer. But 
 
 few who attend the gospel are free from a spirit of self-sufficiency, 
 and many of this description join in the duty of prayer: but see the 
 difference. The convictions of the penitent have emptied him of all 
 his self-sufficiency: he once thought of mending his ways, and com- 
 mending himself to God, but a view of the spirituality of the law has 
 annihilated all his hopes at once. He had hoped at least by amend- 
 ment and by duties, to do something for the better; instead of which 
 he grew worse. All his resolutions and strivings have only sunk 
 him deeper in the mire; he feels that he has no hope, no help in 
 himself; and now, none but the Lord can save him. His language 
 is, "Lord help me: God be merciful to me a sinner." This then is 
 the time of love; and when he has nothing to pay, the Lord forgives 
 him all. Now the good news of the gospel is truly welcome; salva- 
 tion by grace, and for Christ's sake, is all he desires. In Christ he 
 finds enough to supply all his wants, and he goes away from the 
 mercy -seat full of hope, and joy, and peace. But here is ano- 
 
 ther, who though he has felt much, and tried to do something, and 
 often failed, yet still hopes for the Islessing of God on his good en- 
 
40l5 Et"PECTS OP TH£ gosp:el on OPPOSlTi: CharActeki^/ 
 
 deavours. Some of his vows have been broken, but he will renew 
 them; temptations have prevailed against him^ but he will take more 
 care in future. "The bricks are fallen down, but he will build with 
 hewn stone." Isai. ix. 10. But this man is still a Pharisee, and God 
 will send him empty away. There is nothing in the gospel for him, 
 nothing that suits his taste. Mercy is provided for the guilty and 
 the miserable, help is provided for the helpless, and a Saviour for the 
 lost: but he is rich and full, and feels his need of nothing. 
 
 2. In reading the Scriptures, we shall also see the truth of the text 
 exemplified. One reads the word of God that he may under- 
 stand and obey, that he may find the good way and walk therein. 
 Jer. vi. 16. He does so, and finds "rest to his soul." Ano- 
 ther comes to read or hear the word, full of his own wisdom, it may 
 be to find fault, and gets confirmed in his prejudice and unbelief. 
 Prov. xiv. 6. He reads, but finds nothing, and is sent empty away. 
 Matt. xiii. 14. 
 
 3. Both these opposite characters attend upon public ordinances ^ but 
 in a very different way, and for different purposes. Here the 
 poor and needy come hungering for the bread of life; he comes to be 
 fed, and is filled with good things. The gospel is food for his soul, 
 and so coming he finds what he Wants; some text is explained, some 
 promise is applied, that is peculiarly applicable to his circumstances. 
 
 Another, full of himself, comes to public worship, but over- 
 looks the good; he dwells upon the manner, and forgets the matter; 
 the least impropriety of speech or attitude spoils his opportunity, and 
 he is sent empty away. 
 
 4. In appearing before the last tribunal, the very same principle 
 will be exemplified. Believers will appear in the spirit of 
 meekness and lowliness, desiring to be found in Christ; and when 
 they come to die, they think of nothing but him. They shall ac- 
 cordingly be found in him, and shall receive at his hands the gift of 
 eternal life. The others come with vain expectations, plead- 
 ing their good deeds, and forgetting their defects. "Lord, when saw 
 we thee hungry, and did not feed thee ?" " In thy name we have 
 done many wonderful works." But his answer will be, " Depart 
 from me: I never knew you!" 
 
 (1.) All true religion begins with the knowledge of ourselves, and 
 being emptied of our own sufficiency; and there is no coming to a 
 saving acquaintance with Christ in any other way. 
 
 (2.) Yet it is not this, nor any thing in us, that warrants our 
 coming to Christ. Invitations are addressed to sinners as such, irre- 
 spective of any qualification; but without a spirit of lowliness and 
 self-abasement, we shall never come, and the invitations will be ad- 
 dressed to us in vain. 
 
( 409 ) 
 
 SOURCES OF HOPE IN THE DAY OF TROUBLE. 
 
 Oh Lord, my strength, and my fortress, and my refuge in the day of affliction, the 
 gentiles shall come unto thee from the ends of the earth, and shall say, Surely our 
 fathers have inherited lies, vanity, and things wherein there is no profit. — Jere-' 
 MiAH xvi.*l9. 
 
 This whole chapter is full of grief and sorrow, and full of woes and 
 threatenings against Jerusalem. The prophet describes the calamities 
 that were coming upon the nation, together with their causes, and 
 then concludes with the prayer in the text, ver. 10 — 19. 
 
 I. Attend to a few explanatory remarks. 
 
 1. The day of affliction here means the day of Jerusalem's destruc- 
 tion by the Chaldeans, and this was to Jeremiah a day of sore calam- 
 ity. He loved his country, but most of all the city of God; and in 
 the prospect of its destruction he felt as Moses did, when he pleaded 
 for Israel, saying, « And what wilt thou do unto thy great name ?" 
 This is the true spirit of religion, manifesting itself in a supreme con- 
 cern for God's righteous cause, and feeling a tender interest in the 
 welfare of those who are unconcerned about themselves. Thus Christ 
 felt for Jerusalem, and Paul for his unbelieving countrymen. 
 
 2. The day of affliction, whether public or private, led the prophet 
 to earnest prayer; and he pours out his soul before God as "his strength, 
 his fortress, and his refuge." These are all military terms, and well 
 adapted to the exigencies which the prophet had in view. " Strength " 
 is necessary to fit us for warfare, a " fortress " to flee to when defeated 
 by the enemy, and a " refuge " when driven away like the Benja- 
 mites into the rock Rimmon. God is a refuge when all other helps 
 fail : happy those who flee to him to hide themselves in times of trou- 
 ble. Psa. xxvii. 5. 
 
 3. Viewing his own country as going to ruin and desolation, the 
 prophet mentions the conversion of the gentiles, as afibrding him relief 
 and comfort in the day of his calamity. (1.) Because the con- 
 version of the gentiles would tend to keep alive the interests of reli- 
 gion, and God's cause shall not sink, come what will. If it declines 
 m one place, it shall revive in another; and if the Jews cease to serve 
 him, he will have a people from among the gentiles. Rom. ix. 26. 
 
 (2.) He mentions the calling of the gentiles as a reproof to 
 his own nation, and to provoke them to jealousy, as Paul did in his 
 day. Rom. x. 19; xi. 11—14. The Jews in Jeremiah's time were 
 going off* to that very idolatry of which the gentiles themselves should 
 shortly be ashamed, and say, " Surely our fathers have inherited lies, 
 vanity, and things wherein there is no profit." The ignorant and 
 unenlightened gentiles shall become wiser than Israel, with all their 
 high advantages. Rom. ix. 30, 31. 
 
 II. Improve the subject, and apply it to ourselves. 
 
 1. In seasons of discouragement the servants of God should be 
 VOL. II. — 52 
 
410 
 
 much in prayer. Those who are so will find him to be " their strength, 
 their fortress, and their refuge, a very present help in every time of 
 need." Psa. Ixii. 6—8. 
 
 2. In such seasons we may take comfort in the hope of better times, 
 and in the prospect of the glorious things spoken of the city of God. 
 Thus our Lord comforted himself, Tsai. xlix. 5, 6; and thus also he 
 comforted his disciples. John xvi. 7 — 10. 
 
 3. The propheey in the text has been accomplished in a good degree 
 already, and will be abundantly more so in the latter day. Gentiles 
 have indeed come to the Saviour, and have turned from idols, to serve 
 the living and true God. Have we also done the same, and cordially 
 embraced the gospel ? 
 
 4. In the example of Jeremiah we see that the pious Jews were 
 concerned for our salvation, and longed and prayed for it: how much 
 does it become us therefore to be concerned for the conversion of 
 the Jews, that all Israel may be saved ! Psa. Ixvii. 
 
 5. It is no dishonour, we see, to abandon the religion of our forefa- 
 thers, when it is found to be unprofitable and vain. The gentiles 
 were to do this, and we also must be delivered from every species of 
 religion that is founded merely in tradition. 1 Pet. i. 18. 
 
 6. When we hear of the conversion of the heathen, it becomes us 
 to tremble for ourselves, lest it should portend our downfal. It was so 
 alternately both with Jews and gentiles, and may be so with us and 
 other nations. Rom. xi. 20. 
 
 7. We here learn what is the true way of salvation, and that is, 
 coming to Christ, or coming to God through him. This is the com- 
 mencement of all true religion, and thus it is described, both in the 
 Old and New Testament. Isai. xlv. 24; John xii. 32. 
 
 8. The coming of the gentiles to Christ, from the ends of the 
 earth, will establish universal peace, harmony and love, and " all na- 
 tions shall be blessed in him, and shall call him blessed." 
 
 CHARACTER AND PORTION OF GOD'S PEOPLE. 
 
 Oh how great is thy goodness, which thou hast laid up for them that fear thee; which 
 thou hast wrought for them that trust in thee before the sons of men. — Psalm 
 xxxi. 19. 
 
 The goodness of God is a delightful theme, and forms the principal 
 glory of the divine character. Great as he is in majesty, power, and 
 dominion, he rather chooses to be known as the God of love, and of 
 all grace; for mercy is his chief delight. The common good- 
 
 ness of God extends to all, for " his tender mercies are over all his 
 works :" but there is a special goodness, which is enjoyed only by 
 his people, and of this the text speaks. 
 
 I. Consider the objects of the special goodness and mercy of God. 
 
 They are such as "fear him, and trust in him before the sons of 
 
411 
 
 men." The union of these two principles is what constitutes the Chris- 
 tian character. 
 
 1. They are such as fear God. This is a general term by which 
 his people are described in the old testament; it implies a reverence for 
 his holy name, and an unreserved obedience to his will. They fear 
 him not with the terrors of a slave, but with the feelings of a child, who 
 trembles at his father's frown, not that he may flee from him, but fall 
 submissive at his feet. Saul feared and fled, and so did Cain; but David 
 feared, and prostrated himself in the dust. 
 
 2. They are said to trust in him, as well as fear him. The true fear 
 of God cherishes no suspicion or unbelief, it inspires confidence and 
 hope, and joy. Believing and trusting, being connected with the fear 
 of God, prevents both presumption* and despair. Hereby real be- 
 lievers also are distinguished from pharisees, whose religion is all fear, 
 and whose services result from the mere dread of future misery. They 
 would neither serve God, nor do any thing to please him but for this, 
 or the hope of being well rewarded. In the same way real Chris- 
 tians are distinguished from self-confident antinomians, whose religion 
 is nothing but unfounded assurance, and an arrogant assumption of 
 the promises, unaccompanied with the fear of God. 
 
 ,3. The characters referred to in the text are such as fear God, and 
 trust in him, before the sons of men. Their religion is open and in- 
 genuous, as well as ardent and sincere. "The sons of men " neither 
 trust in God nor fear him, but despise those who do; while such as 
 love God will do both, and do it openly. This tends to honour God, 
 and therefore God will honour them. It tends likewise to reprove 
 the world, and they are his witnesses against it. The Scriptures 
 deem it of importance that his friends should be seen and known as 
 such, and have promised that they shall be openly acknowledged in 
 the last day. 
 
 II. Observe what God has laid up and wrought out for them that 
 ^*fear him, and trust in him before the sons of men." 
 
 1. It is a goodness answerable to the trust reposed. The Lord 
 will not deceive the hopes of them that love him and confide in him; 
 he has promised every thing to faith, and he will give it. 
 
 2. It is goodness laid up and wrought out. It is laid up in the 
 divine purposes, and wrought out in a way of providence; it is laid 
 up as an inheritance reserved, and wrought out for us as we need it : 
 it is laid up to be enjoyed hereafter, and part of it expended to make 
 us meet for the final possession. 
 
 3. The magnitude of this portion is unspeakable: "oh how great 
 i« his goodness!" (1.) The circumstances under which we are 
 viewed, tend to enhance the mercy. We are lost, ruined, and un- 
 done : how great is that goodness which could provide for the pardon 
 of all our sins, for the moral renovation of our nature, and perfect- 
 ing the work of grace with a crown of glory. (2.) The fulness of 
 the provision which God has made for his people, aifords a stLU 
 
412 CHRIST THE OBJECT OF SUPREME DESIRE. 
 
 greater display of his mercy. It is what <* eye hath not seen, nor 
 ear heard, exceeding abundantly above all that we can ask or think." 
 (3.) The safe hands in which all is deposited. God himself has laid 
 up, and he himself will give the inheritance. (4.) The sovereign 
 freedom with which it is dispensed, without money and without price, 
 yet in a manner corresponding with infinite wisdom. (5.) The sea- 
 sonableness of the distribution. The greater part of the portion is 
 still to come, yet in every time of need a present supply is given, suf- 
 ficient to carry us to our journey's end, and to give us a foretaste 
 And an earnest of the future inheritance. 
 
 CHRIST THE OBJECT OF SUPREME DESIRE. 
 
 But what things were gain to me, those i counted loss for Christ. Yea doubtless, 
 and I count all things but loss for the excellency of the knowledge of Christ Jesus 
 my Lord; for whom 1 have suffered the loss of all things, and do count them but 
 dung, that 1 may win Christ, and be found in him. — Philippians iii. 7 — 9. 
 
 This is the language of Paul while a prisoner at Rome. Those 
 who live at ease do not know so well how to realize the importance 
 of religion and the blessings of salvation, but this was a situation in 
 which a person would feel himself in earnest; and though this am- 
 bassador was himself in bonds, he rejoices in the success and enlarge- 
 ment of the gospel: ch. i. 12 — 1,4. He had already made many 
 sacrifices for the cause of Christ, and he is prepared to make many 
 more, even to the giving up of life itself. 
 
 I. Contemplate the object of Paul's desire. 
 
 The sum of all is Christ; to know him, to win him, to be found in 
 him: and this, if we are Christians, will be all our salvation, and all 
 our desire. 
 
 1. The knowledge of Christ is a principal object of desire. Know- 
 ledge here includes faith in him, which has "the promise of eternal 
 life;" it is not a simple apprehension of the truth, but " a receiving of 
 the truth in love." John xvii. 3. To this knowledge the apostle 
 ascribes an " excellency," in comparison of all his former acquire- 
 ments; and its excellency is derived from the object itself. What- 
 ever relates to Christ's coming into the world, his life, his death, his 
 resurrection, his ascension, his intercession, and second coming; what- 
 ever relates to his person, his work, his offices, and qualifications; all 
 possess an incomparable excellency, and awaken the deepest interest 
 in the heart of every true believer. These are subjects on which 
 angels delight to dwell, and so did Paul, from the day that he had 
 first discovered them. 
 
 2. His object was to win Christ, All believers are running a race, 
 and pressmg towards the mark; and Christ is the prize of this high 
 calling, the substance and the essence of eternal life. The covenant 
 made with David, had Christ for its principal object; and this was all 
 his salvation, and all his desire. If we have him we have life, and 
 aU things freely for his sake: this is heaven and nothing short of it. 
 
CHRIST THE OBJECT OF SUPREME DESIRE. 413 
 
 3. F^uVs desire was to he foundin him. Here he looks forward 
 to the end of the world, and the last judgment. Christ is the ark, 
 the city of refuge; and the object desired is, to be found in him. He 
 is the bridegroom; and to be united to him is to be interested in his 
 righteousness, and in all the blessings of his salvation. This is the 
 way of acceptance with God, to the utter exclusion of every other, 
 ver. 9. 
 
 II. The sacrifices which the apostle made for the sake of these in- 
 teresting and important objects. 
 
 He had already relinquished much for Christ's sake, but he did not 
 consider that relinquishment as a procuring cause, or as entitling him 
 to the blessings of salvation ; nor did he reckon that these blessings 
 were to be given as a compensation for his sacrifices, or his suflferings. 
 What he had given up he now considers as dross and "dung," some- 
 thing to be cast away, in order to make room for what is far better. 
 In general they were things pertaining to the "flesh" ver. 4; things 
 that had been " gain " to him, ver. 7, or what he had highly esteemed; 
 but now they are cheerfully relinquished, in the hope of a better 
 portion. 
 
 More particularly — 
 
 1. ^11 his mental acquirements are esteemed as nothing, less than 
 nothing, and vanity; he no longer serves himself by them, or makes 
 them the object of his glorying. He had been educated at the feet 
 of Gamaliel, was possessed of great mental resources, and had once 
 valued himself on this account; but now it is all nothing, in comparison 
 of the knowledge of Christ. If any of his acquirements were sancti- 
 fied to his service, and devoted to his glory, well and good; but for 
 any other purpose he desired not to possess them. 
 
 2. He had given up all his earthly prospects, that he might win 
 Christ. No doubt he stood fair for promotion, and might have re- 
 alized much worldly gain and reputation. His talents and education 
 fitted him for the highest offices both in church and state, while his 
 zeal and ardour furnished the highest commendation: but he lets it 
 all go for Christ, thinks of nothing but winning the immortal prize, 
 and finding his all in him. 
 
 3. He had relinquished all his religious advantages and attainments, 
 as well as his secular interests and prospects, ver. 4 — 6. These were 
 such, while a pharisee, that he had no doubt of being justified by his 
 own good works, for he excelled most of his own nation in the Jew- 
 ish religion. They were once counted great " gain " to him; but are 
 now considered as belonging to the flesh, and no better than "loss 
 and dung," ver. 7, 8. These were things, too, for which his 
 countrymen had sacrificed even Christ himself; and it is for these that 
 men are still sacrificing their own souls, giving up the gospel and 
 eternal life for the sake of worldly gain and reputation. But Paul 
 relinquished all these for a religion that would expose him to hunger 
 and thirst, to nakedness and peril, to weariness and painfulness, and 
 
414 CHRIST THE OBJECT OF SUPREME DESIRE. 
 
 at last to an ignominious death. He was willing to give up all his 
 old religion, all his high attainments, to stand on a level with the 
 chief of sinners, and be wholly indebted to Christ for his salvation. 
 These are hard things in the eyes of the world, but the love 
 of Christ constrained him to such a sacrifice. Such also was the 
 choice that Moses made; and though we may not be called to endure 
 similar sufferings and privations, yet we must be prepared to relin- 
 quish whatever stands in competition with Christ, and to endure all 
 things for his sake. 
 
 HI. Observe the cheerfulness with which the apostle mtikes these 
 sacrifices. 
 
 From the first day that he believed in Jesus he gave up all as lost, 
 like one who had been dealing in a bad commodity. All his acquire- 
 ments and worldly prospects, together with the time and labour be- 
 stowed upon them, are now considered as utterly vain and futile. 
 Some indeed might imagine that he acted rashly, under first 
 impressions, and would afterwards repent, as others have done, and 
 grown weary in their Christian course. But not so Paul, who takes 
 care to assure us that this was not his case. He says not only, '* I 
 have suffered the loss of all things, but I do count them but dung that 
 I may win Christ." And lest this should not be sufficient, he adds, 
 "Yea, doubtless;" that he was still of the same mind as he had been 
 at first, and had no reason to alter the choice which he had made. 
 All this too was spoken while he was in prison, and in the 
 prospect of martyrdom. Oh what a recommendation is this of the 
 blessed Saviour, that eight and thirty years, of reproach and suffering 
 /or his sake had not abated, but inflamed his love towards him. 
 
 Improvement. 
 
 (1.) From hence we learn the way to heaven. It is to know Christy 
 to choose him, to believe in him for acceptance with God, and to be 
 willing to part with all things for his sake. 
 
 (2.) We are here presented with the model of a Christian minister, 
 whose theme and whose glory must be the cross of Christ. If faith- 
 ful also in the work of the Lord, he will look for no other reward 
 than that which Paul expected, and that is, to win Christ and be 
 found in him. 
 
 (3.) It is union with Christ here, that prepares us for glory here- 
 after, and which will more than counterbalance all our present losses 
 And sufferings for his sake. Rom. viii. 18. 
 
THE UNION OF PRIVATE AND PUBLIC INTERESTS IN 
 THE SERVICE OF GOD. 
 
 From above the horse-gate repaired the priests, every one over against his house. 
 After them repaired Zadok the son of Immer, over against his house. After him 
 repaired also Shemaiah, the son of Shechaniah, the keeper of the east gate. After 
 him repaired Hananiah the Son of Shelemiah, and Hanun the sixth son of Zalaph, 
 another piece. After him repaired MeshuUara the son of Berechiah, over against 
 his chamber. — Nehemiah iii. 28 — 30. 
 
 It is interesting to observe the zeal and diligence of the returned 
 captives, in building the walls of Jerusalem. The city and temple 
 had been rebuilt above sixty years before, but the walls of the city 
 were broken down, and the people were under great affliction and 
 reproach: ch. ii. 17. Nehemiah, when informed of these circum- 
 stances, fasts and prays; and obtains a commission from the king to 
 go and rebuild the city walls. He meets with many difficulties, and 
 with much opposition from the enemies of Israel; but the people had 
 a mind to work, and he soon began and finished the undertaking. 
 In this he discovered, not only his patriotism, but a spirit of piety 
 and devotedness to the service of God; for it was God's city, and 
 the place of his sanctuary. 
 
 This chapter informs us who were the builders, and their names 
 are left on record as a memorial to all generations. 
 
 (1.) Observe how the work was divided among theniy and how by 
 every man's attending to his proper share, the whole was presently 
 completed. Great things may be done by unity, and by every one's 
 taking his part; this promotes emulation, and is highly serviceable to 
 a good cause. 
 
 (2.) Though each had a separate part of the work assigned him, 
 yet there was no separate interest. Some repair in one place, and 
 some in another; but it was all to construct one wall, and that to* 
 defend the city, by which they might all live in peace, and serve 
 the Lord. 
 
 (3.) Things were so ordered that each man, and body of men,, 
 might have their work allotted them as nearly as possible, over against 
 their dwellings. This was combining together private and public 
 good in the service of God, and this is what should be aimed at 
 in all cases. 
 
 We are required to cultivate largeness of heart, and to keep in 
 view the glory of God and the general good, in all our undertakings; 
 yet those things which most nearly concern us, are to be the special 
 object of our care and charge, and in properly attending to this, we 
 shall most effectually promote the other. Each of the Jewish cap- 
 tives was required to have the good of Jerusalem at heart, and not 
 to be merely concerned about himself, or his own convenience; yet 
 by building the wall " over against his own house, or over against 
 his chamber," he combined private convenience with public good. 
 
416 THE UNION OF INTEREST IN THE SERVICE OF GOD. 
 
 and discharged his peculiar trust, while seeking the welfare of his 
 fellow citizens. 
 
 The principle exhibited in the passage before us is the union of 
 private and public interest in the service of God; and this we may see 
 exemplified in those things which more immediately concern our- 
 selves. 
 
 1. The first object to which our attention must be directed is the 
 welfare of our own souls. 
 
 Whatever else we do, if we neglect this, it will come to nothing. 
 Probably you have read and heard much about the gospel, of the con- 
 version of sinners, and of some of your own connexions: but what is 
 the state of the wall " against your own house?" Are you really 
 born again, and have you repented and believed the gospel? Sup- 
 posing you are a true believer, what is the state of your own soul? 
 Do you love to read and pray, and serve the Lord ; are these your 
 daily exercise and delight? In watching over the interests of others 
 we are greatly in danger of neglecting our own vineyard. If 
 
 properly attentive to our own souls, we shall at the same time glorify 
 God, and contribute to the general good. Spirituality is necessary to 
 usefulness ; without it we can do nothing; and the more spiritual we 
 are the more good we are capable of doing. Let us build up the wall 
 against our own house, and we shall thereby promote the interest of 
 Christ in the world. 
 
 IL The next object that requires attention is the spiritual welfare 
 of our families. 
 
 The care of those more immediately committed to our charge, is 
 a duty of very high importance. The work of changing the heart 
 does not belong to us, but the means do, and we are solemnly re- 
 quired to instruct, and admonish those who are about us. Godly 
 parents will travail in birth for their children, until Christ be formed 
 in them. If God should bless our labours in this respect, and 
 
 the walls of Jerusalem be built up, it will be for the general good. 
 Families are nurseries for the church of God ; let us therefore labour 
 to bring them to the knowledge of the truth, and we shall thereby 
 contribute to the public interests of religion. 
 
 III. Another important object is the spiritual improvement of our 
 religious connexions. 
 
 It becomes us to seek the good of Christ's kingdom at large, and 
 to pray for all that love the Saviour in sincerity; but this is consistent 
 with a more immediate attention to our particular connexions. There 
 are duties which we owe to our Christian brethren, duties which mi- 
 nisters owe to the people, and the people to them; but whatever pro- 
 motes the immediate good of our connexions, tends also to promote the 
 general interests of Christ's kingdom. This therefore is " building 
 the wall over against our own house, for the city of our God, and the 
 place of his sanctuary." 
 
CHARACTERISTICS OF TRUE BELIEVERS. 417 
 
 IV. Another object of regard is the good of our neighbours and 
 acquaintances around us. 
 
 If every one were attentive to the spiritual welfare of those within 
 his reach, how soon would the wall be built up. In visiting the sick, 
 instructing the ignorant, praying for and comforting the afflicted, in- 
 viting them to hear the gospel, leading them to the house of God, and 
 performing towards them all the offices of kindness and civility, much 
 good might be effected, and much done towards the enlargement of 
 Christ's kingdom. There is a station which Providence has assigned 
 us; to fill this up with the work of faith, and the labour of love, is to 
 build up the wall over against our own house, and so to contribute our 
 share of usefulness. 
 
 Improvement. 
 
 (1.) Learn from hence the importance oi every one*s doing sorrier 
 thing to promote the cause of Christ. It is the combination of efforts 
 properly directed, that generally ensures success. 
 
 (2.) Let us not be so concerned about ourselves, as to neglect the 
 good of others. Some were active in rebuilding the walls of Jerusalem, 
 who had neither "house" nor "chamber" in the city. These were 
 the men of Jericho, ver. 2; the Tekoites, ver. 5, 27; and the men of 
 Meremoth, ver. 4, 21. These who had no private interest to seek 
 were glad to contribute to the public good, and have left an example 
 worthy of imitation. 
 
 (3.) He that does nothing for the cause of Christ, shows that he has 
 no interest in it, and shall derive no good from it. " He is an empty 
 vine that bringeth forth fruit unto himself." 
 
 CHARACTERISTICS OF TRUE BELIEVERS. 
 
 This is the generation of them that seek him, that seek thy face, O Jacob. — Psalm 
 
 xxiv. 6. 
 
 Jewish worship was less pure and spiritual than gospel worship, 
 yet even then, true and false worshippers were distinguished. Some 
 indeed have supposed that the Sinai covenant required only external 
 obedience, and had nothing to do with the heart; but this is a mistake, 
 for every law of God must necessarily require the heart, and nothing 
 short of it. The text before us, by giving a description of the true 
 citizens of Zion, is a proof of this, ver. 3 — 6. 
 
 I. Explain the terms in the text. 
 
 1. By the term generation is generally meant all the people of one 
 age, or particular period of time, who happen to be contemporary 
 together. But here it means a specific class of persons, distinct from 
 the generality, and who are known by their moral qualities. Solomon 
 has given a similar classification, Prov. xxx. 11 — ^^14, and we see the 
 VOL. II. — 53 
 
4^18 CHARACTERISTICS OF" TRUE BELIEVERS. 
 
 same characters existing at the present day. These are seeking after 
 riches, fame, and worldly honour. There is also a generation of God's 
 (Children, whose distinguishing character it is that they seek his face. 
 Psal. Ixxiii. 15; iv. 6. 
 
 2. By the face of God is meant his favour, which is granted to them 
 that seek him. When Absalom was exiled from David's court, and 
 dwelt at Geshur, he was not permi-tted to see "the king's face," a plea- 
 sure enjoyed only by his friends and favourites. 
 
 3. Those who truly seek the Lord, seek him as the God of Ja- 
 cob, as a covenant God, who at th^t time especially had adopted the 
 posterity of Jacob^ and taken them into intimate relation to himself. 
 If we also seek him aright, we must seek him as a God in covenant, 
 not so much in covenant with Jacob, as with Him to whom all promises 
 belong. God has now revealed himself as the God and Father of our 
 Lord Jesus Christ, and in thus seeking we shall find him. 
 
 II. Consider what is included in seeking the Lord. 
 
 It is something more than an attendance on the means of grace, 
 where God has promised his presence; it includes the exercise of the 
 heart. More particularly, 
 
 1. Seeking the Lord supposes a deep and mournful sense of dis- 
 tance from him. Sin has made a breach between God and us, so that 
 he withdraws his presence, and hides his face in anger. Since the fall 
 of man, God no longer holds fellowship with him; we have lost his 
 favour and friendship, and those who seek him must be brought to 
 know and lament it. Hence it is that real belicTers are not 
 at home in the world, they have not that constant nearness to the 
 Lord which they desire, and the whole of the present life becomes a 
 seeking state. There are seasons more especially when such 
 as love God are under the hidings of his face, labouring under guilt 
 and darkness; and when this is the case they cry out with Job, "Oh 
 that I knew where I might find him !" Taking up the resolution of 
 Jonah, they say, " I will look again towards thy holy temple." It is 
 a mercy, however, if under all our troubles we can find no rest but in 
 tlie Lord, and until we seek his face and find him. 
 
 2. It implies an utter dissatisfaction with every earthly good. — 
 All are in the pursuit of happiness; some seek it in honour, in riches, 
 and worldly ease; but those who seek the Lord, find that happiness is 
 nowhere but in him. Worldly riches and prosperity afibrd no con- 
 tentment, nor the best of friends in the day of adversity; neither can 
 they be satisfied with an attendance on the means of grace, if the 
 presence of God is not with them. When Saul was in trouble, 
 he sought for the charms of music to drive away his grief. In sick- 
 ness, Ahaz sought relief only from his physicians; others seek it in 
 company, or in worldly pursuits. But whether in prosperity or ad- 
 versity, the Christian seeks his happiness alone in God. 
 
 3. It includes the use of all appointed tneans. Many seek the* 
 Lord, but not in the appointed way; they are seeking him in a way of 
 
CHARACTERISTICS OF TRUE BELIEVERS. 41S 
 
 self-righteousness, and in dependence on their own doings; but such 
 shall never find him. Jesus only is "the way, the truth, and the life.; 
 and no man cometh unto the Father but by him.'' Such as truly seek 
 him, do it in the exercise of faith. God has promised to meet with 
 his people, and to commune with them, but it must be "from off the 
 mercy-seat." 
 
 4. Such as truly seek the Lord seek him perseveringly and with 
 their whole heart. They do not always find, on their first seeking, 
 but go on to seek till they "find him whom their souls love." Some 
 have been discouraged, and have turned back, but it will not be so 
 with those who seek the Lord in earnest. They will seek as for hidden 
 treasure, will spare no pains, and take no denial. Like Mary at the 
 sepulchre, they will continue looking and waiting till the Lord ap- 
 pears. In the enjoyment of his presence they are contented in any 
 situation, but without it a palace could not make them happy, nor even 
 heaven itself. 
 
 HI. Observe with what this is connected, as the evidence of our 
 seeking the Lord aright. 
 
 This is the generation of them that seek him, even of such as have 
 "clean hands and a pure heart, who have not lifted up their soul to 
 vanity, nor sworn deceitfully^," ver. 4. 
 
 1. It may be considered as matter of fact, that true religion will 
 mvariably be accompanied with purity and integrity, and that these 
 things are inseparably connected. Such as love and seek the Lord 
 are the only characters that are truly upright There may be some 
 professing religion, who nevertheless lift up their soul to vanity, and 
 set their affections upon the world; but their profession is utterly vain 
 and delusive. There are also pretenders to virtue and 
 morality; but where shall we find the man of pure heart? No where 
 but among the friends of God. Go and search for them in the world, 
 among infidels and mere nominal Christians; and you will not find 
 them. 
 
 2. It is a fact that may easily be accounted for. No other principle 
 will bear this fruit, but that of true religion. Many motives may 
 operate a partial morality, but purity of heart is the effect only of re- 
 newing grace. True religion begins in the love of God, but it will 
 lead to the keeping of his commandments, and to the love of our 
 neighbour; and this it is that secures the practice of universal right- 
 eousness. 
 
 (1.) Are we then such as are among the people of God? On what 
 object is our heart set, and what would make us truly happy? Whither 
 do we go in times of trial; and what end have we in view in our 
 attendance upon religious ordinances? 
 
 (2.) If we be such as seek the Lord, sooner or later we shall find.; 
 and let us remember, that " those shall not be ashamed who wait fop 
 him." 
 
( 420 ) 
 THE PRICE OF HUMAN REDEMPTION. 
 
 He that spared not his own Son, but delivered him up for us all, how 
 with him also freely give us all things? — Romans viii. 32. 
 
 The gift and sacrifice of Christ form a subject at all times interesting; 
 they are the believer's feast, and the sinner's hope. Here it is men- 
 tioned as an important fact, and a most important inference is derived 
 from it. It is an argument from the greater to the less, and the gift of 
 all things is considered as nothing in comparison to the gift of Christ. 
 
 I. Observe the amazing fact: " He spared not his own Son, but de- 
 livered him up for us all." 
 
 Several important particulars are comprised in it— 
 
 1. It supposes the condition of sinners to be most deplorable, else 
 such a sacrifice would not have been requisite. Had sin been 
 a small evil, or could any other sacrifice have sufficed for its expiation; 
 God would ^assuredly have spared his own Son, and the cup would 
 have passed from him; but this was found to be impossible. Matt, 
 xxvi. 38, 39; Heb. x. 4. 
 
 2. The sacrifice itself \& supposed to be of infinite worth, being the 
 sacrifice of God's own Son, and the shedding of his most precious 
 blood. To " deliver him up," was the greatest of all gifts, and of all 
 sacrifices. Men usually "spare" what is most dear to them till the 
 last extremity; a ship in a storm will be abandoned, with all its valu- 
 able cargo, if human life can thereby be spared. Here it is 
 supposed that the gift of Christ is the most transcendent instance of 
 the love of God towards us. It was great to bear with us, amidst our 
 trespasses and sins greater still to pardon and justify us 
 greater still to glorify such sinful creatures, ver. 30. But 
 greater than all these is "the gift of his only begotten Son:" here the 
 "love of God is unspeakable, and passes knowledge.'^ All 
 this, however, supposes the true and proper divinity of Christ, and 
 the language of the text could not be justified on any other principle. 
 
 3. This gift is expressive of God^s great displeasure against sin. 
 
 Not to "spare," but to "deliver up," are terms usually ap- 
 plied to the punishment of the most wicked and atrocious of mankind. 
 Deut. xxix. 20. In this way an idolater among the people of Israel 
 was to be punished: "thine eye shall not.pity him, neither shalt thou 
 spare him." Deut. xiii. 8, 9. So Christ was not spared, but 
 
 delivered up into the hands of justice to sufier and die, and to be 
 made "a curse for us." 2 Cor. v. 21; Gal. iii. 13. 
 
 4. It displays wonderful compassion to sinners, and the great ac- 
 count that God makes of our salvation. It is rtot usual to make 
 great sacrifices for little things, mu*ch less would it be compatible with 
 infinite wisdom. When God would save the people of Israel, he gave 
 "Egypt for their ransom, Ethiopia and Seba for their life." Isai. xliii. 
 3, 4. But when a world is to be saved from endless ruin, "he spared 
 not his own Son, but deliyered him up for us all." 
 
DELIGHT IN PUBLIC WORSHIP. 421 
 
 II. The inference drawn from this interesting truth: "How shall 
 he not with him also freely give us all things?" 
 
 1. Observe the medium through which all things come to us: they 
 are given "with him," or in connexion with the gift of Christ. 
 This takes the precedence of all other gifts in the order of time, as 
 well as in magnitude; and our reception of Christ also takes precedence 
 of the reception of all other spiritual gifts. It is like the marriage 
 union; by becoming one with him, we are interested in all that he 
 possesses. Hence the importance of believing in him, for "he that 
 hath the Son hath life, and he that hath not the Son of God, hath not 
 life." All things are given us for his sake, in reward of his obedience, 
 and not for our believing. 
 
 2. The fulness of the grant: "all things.'^ He gave us the 
 gospel, and also his Holy Spirit, which is comprehensive of all spiritual 
 blessings. He *' gives grace and glory,'* an interest in all things pre- 
 sent, and in all to come. Rom. viii. 28; 1 Cor. iii. 21 — 23. 
 
 3. The freeness of it: he will "freely give us all things." 
 
 This expression conveys two ideas: (1.) That he gives all things 
 without any desert on our part, for we were "enemies" and "un- 
 godly," when he delivered up his Son for our salvation. Rom. y. 6 — XO. 
 This also is the model of all his other gifts; they are all freely bestowed 
 through him, and not for our sakes. He saves us and calls us, he 
 justifies and glorifies us, but it is all of grace. 2. Tim. i. 9. (2.) That 
 he gives all freely and plenteously, or with a liberal hand. Psalm 
 Ixxxvi. 5; cxxx. 7. All who receive Christ receive also abundance of 
 grace, and of the gift of righteousness.; and nothing is too great, after 
 the bestowment of such a gift. Rom. v. 17 — 20. 
 
 DELIGHT IN PUBLIC WORSHIP. 
 
 But as for me, I will come into thy house in the multitude of thy mercy; and in ihy 
 fear will I worship toward thy holy temple. — Psalm v. 7. 
 
 The worship of God has in all ages been the delightful employ- 
 ment of his people. Here they have found themselves at home and 
 at rest, while the world around them is full of trouble. During the 
 former dispensation the worship of God consisted much in outward 
 pomp and ceremony; now it is more spiritual; but under all its shapes 
 and forms, it has been the delight of the godly in all ages. 
 
 I. Notice David's resolution to keep close to the worship of God : 
 "As for me, 1 will come into thy house." 
 
 1. This language shows that he was regardless of the example of 
 others, and would not suffer himself to be influenced by it. It is sup- 
 posed that the wicked, of whom he had been speaking, neglected the 
 worship of God, as is usually the case, and that from various motives. 
 Some neglected it from pride, as many do now, thinking 
 
422 DELIGHT IN PUBLIC WORSHIP. 
 
 it beneath them to pay any serious attention to religion. Psal. x. 4. 
 But David, though a king, thought it no dishonour to be a worshipper, 
 and even a door-keeper in the house of God. Some through 
 
 indolence and carelessness are found to disregard the ordinances of 
 public worship, treating them as a matter of indifference in which 
 they have no concern. But David wanted no excuse for absence: " his 
 soul longed and even fainted for the courts of the Lord." 
 Wicked men in general are guilty of this neglect, from an aversion 
 to the purity and righteousness of God, and the spirituality of his 
 worship. They could bear the worship of an idol, or the formalities 
 imposed by superstition, but not the exercises of true devotion, in 
 which the presence of God is fully realized. But David loved to be 
 there, because he could see his '^ power and glory in the sanctuary." 
 2. Observe the wisdom of David's resolution. He had found his 
 account in it, and could say from experience, " It is good for me to 
 draw near to God." Indeed we are not aware how much we 
 
 owe to public worship; it is like the sun, which if withdrawn, the loss 
 would soon be felt, and we should sink into heathen darkness. The 
 Christian graces are all quickened and kept aHve by it, and its influence 
 is felt even by the wicked, in restraining and regulating many parts 
 of their conduct. 
 
 II, The spirit in which David desired to go up to the house of the 
 Lord — ^*in the multitude of thy mercy, and in thy fear will I wor- 
 ship." 
 
 In connexion with a holy fear of the majesty of God, he would 
 cherish an humble dependence on his mercy. The union of these sen- 
 timents, the opposite of presumption and despair, is essential to all ac- 
 ceptable worship. 
 
 1. In our approaches to God we must depend on the multitude of 
 his mercies^ and can come in no other way. We are sinners, and 
 must never forget it; we must not come like the pharisee to the tem- 
 ple, but as the puhlican, crying, "God be merciful to me a sinner." 
 
 We contract fresh guilt every day of our lives; our griefs 
 and sorrows call for mercy, as well as our sins; and when we come 
 before the Lord it is that we may "obtain mercy, and find grace to 
 help in time of need." Nothing can support us in the day of trouble, 
 but *nhe mercy of God our Saviour." It is also encouraging to con- 
 sider, that with the Lord there is a "multitude" of mercies; mercy 
 of every kind, and suited to every occasion, a fulness that is inex- 
 haustible. 
 
 2. In all our approaches to God we must also cherish a holy fear 
 of his m.ajesty. It becomes us to beware of unhallowed freedom, 
 and every thing bordering upon presumption. The familiarity which 
 he admits must be attended with reverence and godly fear. Eccles. v. 
 1, 2; Heb. xii. 28. 
 
 3. In every act of worship both these feelings require to be united, 
 and then every thing will be kept in its proper place. Hope and joy, 
 
CHRISTIAN STEADFASTNESS* 423 
 
 unaccompanied with fear, would rise into presumption; fear, without 
 hope and joy, would sink us into despair. It would also engender 
 hard thoughts of God, and a spirit of unbelief. 
 
 III. The manner in which David would make his approaches to the 
 Lord — looking "towards the holy temple." 
 
 The pious psalmist was much engaged in private devotion, as well 
 as public worship; and it is to the former that he here refers, as pre- 
 paratory to the latter. There was no "temple" in David's time, but 
 there was a sanctuary, in which stood the altar and the mercy-seat.-— 
 To this the psalmist looked when at a distance from it; when the tem- 
 ple was built the eyes of the faithful were directed towards it; and 
 when the temple was destroyed they prayed, looking towards Jeru- 
 salem. Jonah ii. 4; Dan. vi. 10. 
 
 1. It was in the temple or sanctuary that God had recorded his 
 name, and there it was he "dwelt between the cherubims." Psalm 
 Ixxx. 1. To look toward the temple therefore was looking towards 
 ''the Lord God of Israel." 
 
 2r, There it was that the Lord had promised to meet with his peo- 
 ple, and to «<commune with them from oflf the mercy-seat." That 
 was the propitiatory, and there they might have continual access to 
 God. With an eye to this therefore they must worship, and pray 
 before him. 
 
 This teaches us the way of acceptance with God, that no one can 
 come to him but by the Mediator. "Without shedding of blood 
 there is no remission," and without faith in the atoning sacrifice there 
 is no approach. 
 
 If the courts of the Lord be now so delightful, what will they be 
 above! Here he is our " sun and shield," but there our everlasting light 
 and glory; and those who "worship him in spirit and in truth" on 
 earth, shall be introduced to his temple above. 
 
 CHRISTIAN STEADFASTNESS. 
 
 For now we live, if ye stand fast in the Lord. — 1 Thessalonians iii. 8- 
 
 The Thessalonians were a very amiable people, though but lately 
 converted from the grossest idolatry, and made greater attainments in 
 the divine life than many who had much longer enjoyed a course of 
 religious instruction. Their conversion afforded the apostle great joy, 
 and he hoped they would be his "crown of rejoicing in the day of 
 the Lard Jesus:" ch. ii. 19, 20. Yet considering them still in the 
 body, and subject to great persecutions, he feels much tender solicitude 
 on their account, and sends Timothy to comfort them: ch. iii. 1 — 5. 
 The evangelist having brought good tidings, which cheered the heart 
 of Paul, he breaks out in the language of the text. 
 
 I. Inquire what is implied in our "standing fast in the Lord." 
 
424 CHRISTIAN STEADFASTNESS. 
 
 In general, it supposes that we are " in the Lord/' and of one heart 
 with him: that we are made, one with him by faith, are joined to the 
 Lord by one Spirit, are accepted in the Beloved, and have made him 
 our refuge from the " wrath to come." 
 
 " Standing fast" in the Lord is a military term, like that in 1 Cor. 
 xvi. 13. The Lord's people are here compared to an army, liable to 
 attack, and standing firm against the enemy. The object of Satan is 
 to divide and scatter them, in order to accomplish their defeat. 
 
 The weapons which he prepares for this purpose are such as the 
 following — 
 
 1. Persecutions for ChrisPs sake. This is the sword that he 
 employed in the early ages of Christianity, when such multitudes were 
 martyred by pagan Rome; and though we are not now exposed to any 
 legal persecution, we must nevertheless expect to meet with something- 
 similar; and to stand fast in the evil day is the great object of the true 
 believer. The Thessalonians did this, and are highly commended for 
 it: ch. i. 6; ii. 14. 
 
 2. The temptations of the world are another mode of attack, 
 which require to be steadfastly resisted. The ranks have too often 
 been broken by this means, and many have been carried away by the 
 allurements of the world, after having endured a great fight of afiiic- 
 tions; they could bear the frowns of the world, but not its smiles. — 
 Many individuals have been ruined by a conformity to the present 
 world, and congregations have been melted down into one common 
 mass. 
 
 3. The great enemy sometimes makes use of internal divisions 
 and dissensions among Christians, in order to weaken and defeat 
 them. He knows that "a kingdom divided against itself cannot 
 stand," and in this way many have fallen and been overcome. They 
 have taken offence, for some reason or another, have then deserted 
 their ranks, and left the cause of God to shift for itself. But 
 if we "stand fast in the Lord," we shall abide by his cause and inte- 
 rest, in adversity as well as in prosperity, and shall think none the 
 worse of Christ for any of the troubles we may meet with for his 
 sake. 
 
 More particularly; this steadfastness includes what the apostle men- 
 tions in ver. 6; namely, faith, charity, and a good remembrance of 
 our Christian brethren. 
 
 (1.) We "stand fast in the Lord" when we preserve a proper at- 
 tachment to evangelical tricth, and there is no standing fast without 
 this. On a high ascent, a little deviation from the centre would be 
 dangerous. Truth is a narrow way, and we often see one going ofi' on 
 one side, and one on another. In the apostle's time many fell 
 
 into Judaism and self-righteousness, others into heathen philosophy, 
 and were corrupted from the simplicity that is in Christ. Col. ii. 8. 
 Our danger lies either in self-righteous pride, or in presump- 
 tion; and while opposing the one, there is great danger of being carried 
 away into the other. Some who have been the advocates for what 
 
CHRISTIAN STEADFASTNESS. 425 
 
 they call practical religion, have given up those important principles 
 on which alone it can be founded; while others in becoming the advo- 
 cates of free grace^ have fallen into antinomian presumption. We 
 cannot stand fast in the faith but by keeping close to bible truth, and 
 living upon it. 
 
 (2.) We may be said to " stand fast in the Lord" when we abound 
 in charity or love. Tidings were brought of the fervent charity of 
 these Thessalonians, which was no doubt expressed in words and 
 deeds, and this caused abundant joy. It is not enough to be 
 
 sound in the faith, we must also "abound in love;'^ for a man may 
 have an orthodox creed, while his heart is cold and dead. There is 
 "the work of faith and the labour of love" to be performed, and where 
 religion is genuine it will be active. Christ's army must consist wholly 
 of effective men. 
 
 (3.) When we have a good remembi^ance of Chrisfs servants, 
 we may be said to "stand fast in the Lord;" especially if we remember 
 them at a throne of grace, whether they be present or absent from us. 
 Indifference to the truth begets indifference to the brethren; but if we 
 stand fast in the Lord, we shall love them for the truth's sake, that 
 dwelleth in them. 
 
 II. Consider the influence which this steadfastness among the peo*- 
 ple has on the happiness and prosperity of Christ's ministers. "Now 
 we live, if ye stand fast in the Lord." 
 
 If indeed the minister be a mere hireling, who seeks not you, but 
 yours, he will not be much concerned about steadfast adherence to the 
 truth; but if he be the Lord's servant, it will be the life of his soul. 
 It is a fact, that it made Paul and his companions alive, even in the 
 midst of afflictions and persecutions; and it will have the same effect 
 on every other faithful minister. 
 
 1. It will influence his manner of preaching. The effect of a 
 people on the mind of a minister, according to their spirituality, is 
 very considerable, and it is impossible that it should be otherwise. If 
 late in their attendance upon the word, if heavy and inattentive, it 
 cannot fail to paralyze his efforts; or if wavering in their attachment 
 to the great truths of the gospel, and uninterested in them, he will 
 scarcely be able to preach at all. But if constant, early and attentive, 
 if affectionate and spiritual, it will be the life of his soul, and he will 
 be able emphatically to adopt the language of the text. 
 
 2. It will influence the matter as well as the manner of his preach- 
 ing. If the faith and charity of the people abound, if steadfast and 
 immoveable in their adherence to the truth, if "zealously affected 
 always in a good cause," if the excellence and importance of divine 
 things be deeply felt, if unawed or unallured by the frowns or smiles 
 of the world; it will enable a faithful minister to assert and maintain 
 the importance and holy influence of divine truth, without any fear of 
 being contradicted; saying, "Ye are our epistle, known and read of 
 
 '' len." 
 
 VOL. II.-r-54 
 
426 SALTATfON IN CHRIST ALONE. 
 
 3. It will materially influence the success of his ministry. Under 
 God, the success of the gospel depends very much on the effectual 
 co-operation of ministers and people. Knowing one another, stirring 
 one another up to laborious exertions, and when every one is willing 
 to take his proper place in active service, this is the way to live and 
 prosper. This it is that draws the hearts of young converts, and 
 awakens the attention of the careless. But if all be left to the single 
 exertions of the minister, his heart will soon be discouraged, and the 
 work will die in his hands. 
 
 Reflections. 
 
 (1.) If the spirit and conduct of a people have such an influence on 
 the mind and labours of a faithful minister, what must be his feelings 
 in regard to those who turn back, and desert the cause of God? 
 
 (2.) What also must his feelings be, concerning those for whose sal- 
 vation he has laboured in vain? Instead of being his "joy and crown 
 of rejoicing, in the day of the Lord Jesus," he will lose his reward, 
 and have to give up his account with grief. Heb. xiii. 17; 2 John 8. 
 
 (3.) Distressing as it may be to a minister that he has laboured in 
 vain, it will be still more so to those who are not profited by hislabours. 
 If he be faithful he shall receive the commendation of his Lord, al- 
 though Israel be not gathered j his loss shall be made up to him, but 
 that of the soul that perishes is irretrievable, and no compensation 
 can be given. Matt. xvi. 2Q. 
 
 SALVATION IN CHRIST ALONE. 
 
 And Jesus said unto them, I am the bread of lifef he that cometh to me shall never 
 hunger, and he that believeth on me shall never thirst. — John vi. 35. 
 
 It was foretold of Christ that he should not judge after the sight of 
 his eyes, nor after the hearing of his ears; and hence we see that his 
 answers were generally addressed to men's thoughts, rather than to 
 what they said. Such was his answer to the unbelieving Jews, ver. 
 26. Proceeding to cavil, ver. 30, he suggests that there was better 
 bread than that of which they boasted, ver. Z2, 33; but being still 
 ignorant of his meaning, ver. 34, he speaks to them plainly in the 
 words of the text. Our Lord's assertion is in effect a practical im- 
 provement of the doctrine he had been teaching; that he was himself 
 the true and living bread, and that those who live upon him shall 
 never want. 
 
 I. Consider the character here described: "he that cometh to Christ 
 — and he that believeth on him." 
 
 "Coming and believing " are here used as convertible terms, though 
 there is some difference in certain connexions. Coming is a figura- 
 tive expression, believing is literalj but the former is more expressive 
 
SALVATION IN CHRIST ALONE. 427 
 
 of the outgoings of the heart than the latter, and therefore it is, proba- 
 bly, that we find this term in almost constant use in the writings of 
 John, which are replete with heavenly affections. 
 
 Coming to Christ, strictly speaking, is the effect of believing. Heb. 
 xi. 6. But whatever shades of difference there may be in some in- 
 stances, both the terms have the same meaning in the text, and also 
 in ver. 40. 
 
 Believing and coming to Christ for life, is that on which the Scrip- 
 tures lay so much stress; and on this depends our eternal salvation, 
 or condemnation. Mark xvi. 16; John iii. 2>^. 
 
 More particularly — 
 
 1. Believing in Christ is more than traditional assent to the truths 
 of the gospel, which produces no fruit. It is more than a bare 
 conviction, produced by the force of truth upon the conscience. Some 
 were overcome by the miracles of Christ, and could no longer disbe- 
 lieve; yet they possessed not that faith which accompanies salvation, 
 John ii. 2S — 25. It is such a belief of the gospel as makes it 
 appear to be what it really is, infinitely worthy of God, and full of 
 grace and truth. It is such a reception of the Saviour as endears him 
 to the heart; and with it there is an utter renunciation of all false 
 schemes of religion,and of every other hope of salvation; so that " Christ 
 is all and in all." 
 
 2. Coming to Christ implies something more than a conviction of 
 sin, or even an anxious concern for salvation. Many are burdened 
 with a sense of guilt, and with fearful apprehensions of future misery, 
 who never come to Christ with their burdens, though it is this alone 
 that has the "promise of rest and peace." Matt. xi. 28. It is 
 more than prayer; it is prayer in the name of Jesus, and looking for 
 mercy for his sake. Coming to Christ supposes a coming off 
 from every other dependence, forsaking every other refuge, and coming 
 to him as unworthy, weak and sinful, and undone. It is a 
 coming to him for life, ver. 40; and for deliverance from the wrath 
 to come. Heb. vi. 18. It is a state of mind in which we think but 
 little of our mental exercises; our thoughts are taken up about Christ 
 as our refuge, and about him alone. 
 
 II. The promise made to such: "he that cometh to me shall never 
 hunger, and he that believeth on me shall never thirst." 
 
 Not that we shall be destitute of spiritual desires, and need no more 
 in consequence of our coming to Christ: far otherwise. But as often 
 as these desires and wants occur, there is enough in him to satisfy 
 them all, and we shall be abundantly replenished from his fulness. 
 
 If we desire the forgiveness of sin, he hath promised abundantly 
 to pardon. Isai. Iv. 7. If we long for reconciliation with God, plenteous 
 redemption is now provided. Psal. cxxx. 7. If we desire to be saved 
 in a way of righteousness, God can now be just while he justifies the 
 ungodly. Rom. iii. 26. All spiritual blessings are provided, and are 
 given freely, according to the riches of his grace. Ephes. i. 3; 2 Tim. 
 i. 9. 
 
( 488 ) 
 
 GOD THE PORTION AND GUIDE OF HIS PEOPLE. 
 
 For this God is our God for ever and ever: he w^ill be our guide even unto death. — 
 
 Psalm xlviii. 14. 
 
 The great nations of antiquity were always boasting of their strength 
 and glory, but Israel was taught to make their boast in the Lord. 
 Moses did this in his dying song, and the Psalmist here renews the 
 delightful theme. Deut. xxxiii. 26 — 29. Zion is congratulated 
 
 on the eminence of her situation, and the strength of her fortifications, 
 but chiefly because "God w^as known in her palaces for a refuge,'* 
 ver. 1 — 3. The glory of all is summed up in the text, as it is also in 
 a similar manner in Psal. cxliv. 15. 
 
 Jehovah was the God of Israel, in a sense in which he is not the 
 God of any other people; yet the text does not so much refer to their 
 national capacity, as to a state that should endure for ever. It there- 
 fore applied only to those who were Israelites indeed, and is still 
 applicable to all believers, under every dispensation of grace and 
 mercy. 
 
 The people of God are here congratulated on the magnitude and 
 extent of their privileges, which are summed up in four particulars; 
 namely, the distinguishing character of their God, the relation he sus- 
 tains towards them, the perpetuity of that relation, and his conde- 
 scension in becoming their guide through life. 
 
 I. The character of God is matter of congratulation to them that 
 love him. 
 
 Great stress is laid on the demonstrative pronoun "This" — ^^this 
 God is our God." Every nation had "gods many, and lords many;'' 
 but to us there is but one God, and he is the true and living God, in 
 opposition to all others. The heathens worshipped as gods, the de- 
 parted spirits of their heroes and other celebrated men, many of whom 
 were the patrons of iniquity; but our God is the "Holy One of Israel, 
 a God of truth, and without iniquity; just and right is he." The 
 
 heathen gods were often carried captive by their conquerors, and the 
 prophet satirically remarks that "they became a burden to the weary 
 beasts;" while, on the contrary, he whom Israel adores, carries and bears 
 his people in the time of danger. Isai. xlvi. 1 — 4. Their gods "have 
 eyes, but see not, ears, but hear not;" while "the eyes of the Lord are 
 upon the righteous, and his ear is open to their cry." They called 
 from morning till night, "Oh, Baal, hear us; but there was none to 
 answer." But, " oh Thou that hearest prayer, unto thee shall all flesh 
 come; and unto thee shall the vow be performed." The best of 
 
 the heathen deities were virtuous magistrates and princes, who bore 
 not the sword in vain. But oh, " Who is like unto Thee, that pardon- 
 eth iniquity, transgression and sin; who retaineth not thine anger for 
 ever, because thou deli^htest in mercy." "This God" is the God 
 we adore. 
 
GOD THE PORTION AND GUIDE OP HIS PEOPLE. 429 
 
 II. The relation he bears to his people is another ground of con- 
 gratulation. "This God is our God." 
 
 This is covenant language, and supposes at least two things; name- 
 ly, the Lord's giving himself to be our God, and our giving up our- 
 selves to him, to be his people. 
 
 1. We may here observe, that the former of these is truly wonderful 
 It is great kindness to do such sinful creatures good, to send us rain 
 from heaven and fruitful seasons, filling our hearts with food and 
 gladness. But to give Himself, and say, " I am thy shield and ex- 
 ceeding great reward," is a most stupendous act of kindness and con- 
 descension. All this, however, supposes the mediation of 
 Christ, through whom all spiritual blessings are communicated, and 
 by whom God becomes our portion. 
 
 2. The latter is indispensably necessary, nor can the former exist 
 without it. If the Lord be our God, it supposes that we are his peo- 
 ple. This also is the eifect of grace, adopting and making us 
 his people, by a voluntary and unreserved surrender of ourselves to 
 the Lord, and choosing him for our portion and inheritance. 
 
 III. The perpetuity of this relation and of this portion : it is " for 
 ever and ever." 
 
 Canaan was a great portion to Israel, but they died as well as other 
 men, and left it. We also possess many valuable blessings in this life, 
 but they are all transitory. God gives us children, parents, friends; 
 but they must all die. But to have God as our God for ever 
 
 and ever, more than makes amends for all; and eternity itself is ne- 
 cessary in order to enjoy his all-sufficiency. Never shall we be 
 able fully to comprehend the heights and depths of his infinite and 
 boundless love. 
 
 IV. We are not only congratulated on God's having provided for 
 us an eternal portion, but in his condescending to conduct us to the 
 possession of it. " He will be our guide even unto death." 
 
 If the portion were ever so great, and we were not guided to the 
 possession of it, we should be none the better of the grant. Israel 
 not only needed the good land, but an angel to conduct them through 
 the wilderness. 
 
 1. The Lord guides us by his counsel, contained in his written word. 
 " The Scriptures are able to make us wise unto salvation, and to fur- 
 nish us unto every good word and work." Without the light of 
 revelation, " men walk in darkness, and know ilot whither they are 
 going;" but God becomes the guide of his people, in providing "a 
 light for their feet, and a lamp for their paths." 
 
 2. He guides us by his merciful providence. By ways that we knew 
 not, and paths that we had not known, he brought us at first to hear 
 the word, and to seek his face; and since then his powerful and in- 
 visible hand has been over us, and in some instances we may clearly 
 trace it. 
 
430 MOTIVES TO CHRISTIAN DILIGENCE. 
 
 3. By his preserving and renewing grace, he has also guided us in 
 the way of life. How often have we turned aside, and how fatally 
 should we lose our way, were it not for the superintendence of his 
 providence and grace! How often has he restored our souls when 
 we have wandered, and led us in paths of righteousness for his name's 
 5ake; sometimes by the word, or by afflictions, by ordinances, and 
 brotherly admonition. 
 
 4. Having loved us and led us thus far, he loves us to the end, and 
 will be our guide even unto death. The fiery pillar attended the Isra- 
 elitish camp, and directed all their movements, till they passed over 
 Jordan. Nor wnll our guide ever leave or forsake us, till we have 
 reached the end of our journey, and entered " into the joy of our 
 Lord." All this, too, is essential to our safety; we need guiding 
 all the way through; and were we left to ourselves at any period of 
 our pilgrimage, we should " come short of that rest that remaineth 
 for the people of God." 
 
 Improvement. 
 
 (1.) This subject invites us to choose the Lord for our portion, say- 
 ing with Ruth, '* Thy people shall be my people, and thy God my 
 God." 
 
 (2.) It teaches us to surrender up ourselves to the Lord, that he 
 may " lead us in the way that we should go, and bring us at last to a 
 city of habitation." 
 
 (3. ) We learn the miserable state of the impenitent and unbelieving, 
 ^hey are in the world without a guide, and leave the world at last, 
 without having any thing that they can carry away with them in their 
 ,tiand. 
 
 MOTIVES TO CHRISTIAN DILIGENCE. 
 
 "Whatsoever thy hand findeth to do, do it with thy might; for there is no work, nor 
 device, nor knowledge, nor wisdom, in the grave whither thou goest. — Ecclesi- 
 ASTES ix. 10. 
 
 This counsel comes with the greater force, from a man who himself 
 tiad not been idle in his day, and much of whose zeal had been ex- 
 pended in building a house for God. It is true, that on reviewing 
 many of his own labours, he saw much vanity attached to them; yet 
 ■he did not mean by this to encourage despondency or inactivity, or 
 he would not have used the urgent and impressive language of the 
 text 
 
 I. Illustrate and explain the exhortation. 
 
 Many things are said in scripture, especially in the New Testa- 
 ment, which may seem to depreciate the works of men, yet true reli- 
 gion is far from being unfriendly to good works. 
 
 Properly to understand this language, three or four things require 
 to be noticed : — 
 
MOTIVES TO CHRISTIAN DILIGENCI;;. 431 
 
 1. Nothing must be done with a view of superseding the work of 
 Christ If we think to gain the favour of God, or the forgiveness of 
 our sins, by any works or doings of our own, we " deceive ourselves^ 
 and stumble at the stumbling-stone." Rom. ix. 32; x. 3. 
 
 2. Whatever is done must be done in faith, in order to its being ac- 
 ceptable to God. When it was asked, what shall we do that we may 
 work the works of God? the answer was, " This is the work of God, 
 that ye believe on him whom he hath sent." John vi. 28, 29. "With- 
 out faith it is impossible to please God," Heb. xi. 6. 
 
 3. Whatever is done must accord with the revealed will of God, or 
 we cahnot be his servants. Worldly men would take up the words 
 of the text, and go into every kind of evil; power and not justice, 
 being the only principle that gives law to their conduct. But we are 
 not at liberty to do as we please, so long as there is one Lawgiver, 
 who is able to save and to destroy. 
 
 4. In selecting the objects of our zeal and labour, we must have a 
 special regard to what providence places within our reach, or " whatso- 
 ever our hands find to do." Many things may be within the reach 
 of another, that come not within our sphere; and it is one of the 
 vanities of human life to be always thinking of what we would do, if 
 in other circumstances, while the good we might do is neglected or 
 overlooked. Much depends on a proper selection of labour, accord- 
 ing to the talents or opportunities we may enjoy. One may have 
 wealth, and with that he may do much good. Another is poor, but 
 he can pray, and give counsel. Another has wisdom or influence, 
 and the liberal will devise liberal things. One can preach, and ano- 
 ther can open a door for the gospel, in his town and neighbour- 
 hood. One may contrive, and another execute. Moses and Aaron 
 did well together, neither of them w^ould have done so well apart- 
 Paul was a preacher, and left others to baptize, while he carried the 
 gospel round about unto Illyricum. Let us consider also how much 
 is left undone in the world, in the church, in the family, in the 
 neighbourhood where we dwell, and what labours our hands might 
 find to do. 
 
 5. Having found what to do, we are required to do it with all our 
 might. This includes at least two things. (1.) That we do 
 it without delay. Many things which our hands find to do at one 
 time, may not be practicable at another; and therefore will not be 
 done at all, if not done immediately. Opportunities are a call from 
 God; they pass by, and return no more. (2.) That we do it 
 in good earnest. If we look into the history of the church, we shall 
 find that all the great things which have been done, were done by 
 men who were in real earnest, and who laboured with all their might. 
 When God would redeem Israel, it was by one who was prepared to 
 sacrifice a kingdom and a crown in his service, and who "esteemed 
 the reproach of Christ greater riches than the treasures of Egypt." 
 And when he would bring his people into Canaan, it was by a man 
 " who followed the Lord fully," and who nobl^^ said, " We are well 
 
432 ,. MOTIVES TO CHRISTIAN DILIGENCE. 
 
 able to go up and possess the land.'' Also, when Jerusalem was to 
 be rebuilt, it was by a man who put not off his clothes, and by a 
 people who had a mind to work. And by whom was the gospel first 
 diffused throughout the earth? By men "who counted not their 
 lives dear unto them, that they might testify the gospel of the grace 
 of God." By whom was the reformation undertaken in the sixteenth 
 century ? By such men as I^uther, whose zeal and whose labours 
 were indefatigable. By whom has the gospel been carried into fo- 
 reign parts, and bibles distributed in all languages? By missionaries 
 and by agents of a kindred spirit. 
 
 The motives by which the exhortation is enforced. 
 
 1. We are hastening to the grave. Every step we take, every hour 
 we pass, we are going thither. Other things may be uncertain, as, 
 whether we are going to heaven or hell; but this is certain, nor do we 
 know how soon we may reach the end of our journey. 
 
 2. When we come' thither, all our activity for God or man is at an 
 end; " for there is no work, nor device, nor knowledge, nor wisdom, 
 in the grave, whither thou goest." There is no more to be done for 
 the souls of men, nor for their temporal interest, nor for the cause of 
 Christ in the world. 
 
 What a loud call then is this to sinners! Life is the only time to 
 escape the wrath to come; this time is now in your hand, if you have 
 but a heart to improve it. A door is now open, but by and by it will 
 be shut for ever. The throne of grace is now accessible, but ere long 
 it will be converted into a judgment seat. Christ is the way of life 
 and salvation, but the way will be of no use when we have arrived at 
 the end of our course, and the scene of life is closed for ever. 
 
 It is also a loud call to Christians^ to redeem the time, and live 
 wholly to the Lord. There is much to do, and the time is short; let 
 us " therefore labour with renewed diligence, and be as those who 
 wait for their Lord." 
 
 r/ 
 
INDEX TO THE TEXTS 
 
 
 Page 
 
 
 Page 
 
 Genesis iii. 16, 
 
 264 
 
 Psalms Ixviii, 24, 
 
 50 
 
 xxviii. 20, 21, 
 
 235 
 
 Ixviii. 26, 27, 
 
 305 
 
 xlix. 22, 26j 
 
 342 
 
 Ixxii. 19, 
 
 220 
 
 Numbers x. 29, 
 
 291 
 
 Ixxiii. 26, 
 
 370 
 
 Ruth ii. 4, 
 
 298 
 
 Ixxiii. 28, 
 
 176 
 
 1 Kings xxii. 4, 
 
 23 
 
 Ixxvi. 1, 2, 
 
 201 
 
 I Chronicles iv. 10, 
 
 29 
 
 Ixxviii. 7, 
 
 18 
 
 2 Chronicles xxx*. 27, 
 
 '-54 
 
 Ixxx. 1, 
 
 183 
 
 xxxiii. 11—13, 
 
 164 
 
 Ixxxv. 8, 
 
 241 
 
 Nehemiah iii, 28 — 30, 
 
 415 
 
 Ixxxix. 19, 
 
 77 
 
 vi. 3, 
 
 391 
 
 xcii. 12 — 15, 
 
 214 
 
 xiii. 31, 
 
 172 
 
 xcv. 7, 8, 
 
 314 
 
 Job i. 21, 
 
 127 
 
 cii. 17, 
 
 267 
 
 x. 2, 
 
 15 
 
 cxxxviii. 8, 
 
 287 
 
 xxviii. 28, 
 
 268 
 
 Proverbs iv. 18, 
 
 225 
 
 xxix. 2, 
 
 239 
 
 xi. 30, 
 
 284 
 
 Psalms V. 7, 
 
 421 
 
 xiv. 12, 
 
 186 
 
 viii. 1, 
 
 358 
 
 xviii. 10, 
 
 389 
 
 viii.-3, 4, 
 
 386 
 
 XX. 27, 
 
 232 
 
 xvii. 4, 
 
 319 
 
 xxiii. 15, 
 
 162 
 
 xvii. 15, 
 
 188 
 
 Ecclesiastes ix, 10, 
 
 431' 
 
 xxiv. 6, 
 
 415 
 
 Isaiah ix. 6, 
 
 44 
 
 xxxi. 19, 
 
 409 
 
 XXV. 6, 
 
 257 
 
 xxxvii. 35, 37, 
 
 98 
 
 xlvi. 12, 13, 
 
 399 
 
 xxxviii. 5, ' 
 
 100 
 
 liii. 10, 
 
 387 
 
 xl. 1-— 3, 
 
 253 
 
 Iv. 3, 
 
 394 
 
 xlviii. 14, 
 
 426 
 
 Iv. 6, 7, 
 
 271 
 
 1.5, 
 
 346 
 
 Ivii. 16, 
 
 104 
 
 1.6, . 
 
 349 
 
 Jeremiah xvi. 19, 
 
 409 
 
 11. 12, 
 
 335 
 
 Lamentations iii. 24, 
 
 2^ 
 
 li. 15, 
 
 48 
 
 Ezekiel xlvii. 1, 
 
 300 
 
 liii. 2, 3, 
 
 145 
 
 Hosea xiii. 5, 
 
 196 
 
 Iv. 6, 7, 
 
 167 
 
 Amos iii. 6, 
 
 283 
 
 xlii. 6, 
 
 39 
 
 Jonah ii. 4, 
 
 90 
 
 Ixviii. 1, 2, 
 
 246 
 
 Micah vii. 8, 
 
 237 
 
 Ixviii. 5, 6, 
 
 88 
 
 Habakkuk ii. 3, 
 
 382 
 
 Ixviii. 7, 8, 
 
 61 
 
 Matthew iii. 1*2, 
 
 262 
 
 Ixviii. 11, 12, 
 
 72 
 
 vi. 19, 20, 
 
 95 
 
 Ixviii. 13, 14, 
 
 113 
 
 ix. 2, 
 
 360 
 
 Ixviii. 15—17, 
 
 133 
 
 xii. 30, 
 
 107 
 
 Ixviii. 18, 
 
 294 
 
 xxi. 18—20, 
 
 207 
 
432 
 
 INDEX TO THE TEXTS. 
 
 Page 
 
 Matthew xxii. 5. 74 
 
 xxvi. 75, 125 
 
 Mark iv. 26—28, 275 
 
 ix. 40, 307 
 
 Luke i. 53, 407 
 
 ii. 8—11, 42 
 
 xiii. 24, 203 
 
 xxiii. 33, 351 
 
 xxiii. 34, 228 
 
 xxiv. 34, 119 
 
 John iii. 3, 147 
 
 iii. 3, 150 
 
 iii. 33, 365 
 
 iii. 35, 174 
 
 iv. 37, 38, 337 
 
 vi. 35, 426 
 
 viii. 51, 110 
 
 ix. 29, 159 
 
 xii. 35, 85 
 
 XV. 7, 155 
 
 XX. 33, 356 
 
 xxi. 16, 259 
 
 Acts ii. 19—21, 31 
 
 viii. 8, 26 
 
 xi. 22, 23, 317 
 
 xiii. 36, 180 
 
 XV. 14, 210 
 
 XV. 16, 17, 310 
 
 xvi. 29—34, 244 
 
 Romans viii. 13, 208 
 
 viii. 26, 82 
 
 viii. 32, 420 
 
 X. 1, 136 
 
 X. 2, 3, 37 
 
 xi. 33, 67 
 
 1 Corinthians vii. 29—31, 218 
 
 X. 9, 178 
 
 xii. 24, 25, 273 
 
 XV. 10, 57 
 
 XV. 26, 323 
 
 XV. 58, 152 
 
 2 Corinthians v. 1, 193 
 
 viii. 5, 355 
 
 xii. 9, 260 
 
 xiii. 5, 212 
 
 Page 
 
 Galatians iii 1, 374 
 
 iv. 19, 64 
 
 iv. 28, 322 
 
 Ephesians ii. 12, 13, 20 
 
 iii. 16, 312 
 
 iv. 20, 21, 296 
 
 iv. 30, 280 
 
 V. 2, 141 
 
 V. 16, 69 
 
 Philippians ii. 12, 13, 116 
 
 ii. 15, 255 
 
 iii. 7—9, 412 
 
 IV. 19, 130 
 
 Colossians i. 28, 13 
 
 iii. 1, 2, 363 
 
 1 Thessalonians i. 3, 122 
 
 i. 10, 156 
 
 iii. 3, 344 
 
 iv. 8, 420 
 
 2 Thessalonians i. 3, 34 
 
 iii. 5, 368 
 
 1 Timothy vi. 10, 138 
 
 Titus i. 2, 278 
 
 Hebrews i. 3, 328 
 
 iv. 2, 216 
 
 vi. 10, 396 
 
 vi. 12, 80 
 
 ix. 27, 28, 404 
 
 X. 38, 39, 198 
 
 xi. 39, 40, 331 
 
 xii. 3, 377 
 
 xii. 4, 379 
 
 xii. 11, 184 
 
 James i. 2, 402 
 
 1 Peter ii. 22, 102 
 
 V. 5, 191 
 
 1 John i. 7, 205 
 
 iii. 16, 179 
 
 iv. 6, 302 
 
 iv. 16, 333 
 
 V. 11, 223 
 
 V. 12, 93 
 
 V. 13, 372 
 
 V. 19, 340 
 
 Revelation i. 5, 6, 325 
 
 UirX7SRSIT7] 
 
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