11
I i
LIBRARY
PBINCETON, N. J.
Dt
No. Case,
No. Shelf, Secti^.^. -^
No. Book, ^^^_J)(^ ^-:^_..
The John .>l. Krebs Oonatii>ii.
SKETCHES OF SERMONS.
SKETCHES OF SERMONS
PREACHED IV
VARIOUS PARTS OF THE UNITED KINGDOM,
ON THE EUROPEAN CONTINENT.
FURNISHED BY
THEIR RESPECTIVE AUTHORS.
' So they read in the hook, in the law of God distinctl)-, and gave the sense, and
caused them to understand the reading;."
Nkiiemiah viii. 8.
VOL. IV.
TSTeh) lEDition.
LONDON :
JACKSON AND WALFORD,
18, ST. Paul's church-yard ;
J. WASON, city-road; OLIPHANT and son, EDINUt(i(;H ; AND
ROBERTSON AND CO., DUBLIN.
1838.
LONDON •
E., 13., AND G. CLARKE, PRINTERS, SILVER STREET, FALCON SQUARE.
TABLE OF CONTENTS.
No. Title. Text. Page.
I. The first transgression condemned. Gen. iii. 17 — 1^*- 1
II. God's expostulation with Cain. Gen. iv. 7. •"*
III. The Judge of all the earth doth
right. Gen. xviii. 25. J/
IV. Jacob's character. Gen. xxxii. 10. K{
V. Thtr great sight. Exod. iii. 3. 17
VI. The certainty of being found out
by our sins. Numb, xxxii. 2c!. '2\
VII. A caution against forgetfulness of
God. Deut. viii. 11. 24
VIII. Religion not a vain thing. Deut. xxxii. 47. 28
IX. The happiness of Israel. Deut. xxxiii. 2y. '.il
X. Promptitude of choice recom-
mended. Josh. xxiv. 15. .'!()
IX: The conduct of the Lord towards
saints and sinners. 1 Sam. ii. 9. '.iii
XII. David's charge to Solomon. 1 Chron. xxviii, 9. 4.'i
XIII. Early piety exemplified in Josiah. 2 Chron. xxxiv. '.i. 4G
XIV. God's character of Job, and the
protection he afforded him. Job i. 8 — II. .">!'
XV. The faith and hope of Job in his
Redeemer. Job xix. 25— 27. 5.')
XVI. The blessedness of doing good. Job xxix. 13. 59
XVII. The poor man's account of him-
self. Ps. xxxiv. 6. (i.i
XVIII. Desiring communion with God, Ps. xliii. 3, 4. (IJ
XIX. David restless for the joy of God's
salvation, and the support of his
liberal Spirit. Ps. li. 12. 71
XX. The hidings of God's face insup-
portable to his people. Ps. cxix. 132. 75
TABLE OF CONTENTS.
No.
XXI.
XXII,
XXIII,
XXIV,
XXV.
XXVI,
XXVII.
XXVIII.
XXIX.
XXX.
XXXI,
XXXII
XXXIII,
XXXIV.
XXXV.
XXXVI.
XXXVII.
XXXVIII.
XXXIX.
XL.
XLI.
XLII.
XLIII.
XLIV.
XLV.
XLVI.
XLVII.
XLVIII.
XLIX.
L.
LI.
Title.
Text.
Pagk.
Ps. cxlv. 20.
Prov. xi. 18.
Isa. vi. 5—7.
Lsa. XXV. I.
Isa. xxxiii. 21.
Joel ii. 13.
Matt. vi. 33.
Matt, xviii. 20.
Luke vii. 12—16.
Luke xiv. 18.
John iii. 16.
John vi. 27.
John xii. 26.
Acts vii. 59.
Those who love God will be pre-
served ; those who are wicked
will be destroyed.
The deceitfulness of sin.
Isaiah's vision of Christ.
The lanajuajre of real piety.
Prosperity anticipated.
Repentance recommended.
The kingdom of God and his righ-
teousness to be sought first.
Christ in his ordinances.
The raising of the widow's son.
The excuses of sinners for not ac-
cepting the gospel invitation.
God's love to a perishing world.
Imperishable food to be preferred
to that which perisheth.
The Father honours the servants
of his Son.
The martyrdom of Stephen.
The subjects of divine grace ex-
horted to cleave unto the Lord. Acts xi. 23.
The success of the gospel in the
days of the Apostles. Acts xii. 24.
Sin the cause of man's loss of glorj'. Rom. iii. 23.
The law of works established
through the faith of the gospel. Rom. iii. 31.
The divine life of Christian be- Rom. vi. 4.
lievers.
Sin and death, grace and life. Rom. vi. 23.
Christians reminded of the shame
of their carnal state, &c. 1 Cor. vi. 11.
Genuine religion illustrated. 2 Thess. i. 11, 12
The form and the power of godli- 2 Tim. iii. 5.
ness.
Christians invited to consider Christ Heb. iii. 1.
The believer's confidence in Christ
justified. 1 Pet. ii. 7-
The design of Christ's sufferings. 1 Pet. iii. 18,
Holy diligence enjoined. 2 Pet. i. 10, 11.
The saving- knowledge of Christ
evinced by a practical attention
to his commandments.
The living Saviour.
The church of Christ in its militant
and triumphant state.
The claims of a perishing world
upon Christian, zeal and libe-
1 John ii. 3.
Rev. i. 18.
78
82
87
91
95
99
103
107
112
116
120
124
128
133
136
140
145
148
153
158
162
166
170
174
178
180
184
188
193
Rev. vii. 13—17. 198
TEBLE OF CONTEXTS.
No.
LII.
LIU.
LIV.
LV.
LVI.
LVII.
LVIII.
LIX.
LX.
LXI.
LXII.
LXIII.
LXIV.
LXV.
LXVI.
LXVII,
LXVIII.
LXIX.
LXX.
LXXr.
LXXII.
LXX 11 1.
LXXIV.
LXXV.
LXXVL
LXXVU.
LXXVIIL
LXXIX.
LXXX.
Title.
rality, founded in human Ira-
te rnity.
The presence of God with his peo-
ple.
Israel admonished.
A caution an;aiiist deception.
The character and death of Moses.
The Captain of the Lord's host ap-
peared to Joshua.
Divine Sovereignty.
Disobedience visited.
God's method of healing oflensive
to the pride of man.
Prayer proved to be a profitable e.\-
ercise.
David's affection for the house of
God.
A missionary discourse
The duty of trusting in God.
The general extension of Christ's
kingdom fervently implored.
Jehovah's reign matter of joy to all.
The excellency of union.
The children of Zion shall be joy-
ful in their King.
Hope in death.
The doctrine of a future judgment
a powerful antidote to dissi-
pation.
Jehovah's description of the Mes-
siah.
Lsrael saved in the Lord.
The unhappy condition of sinners.
The vision of the holy waters.
Knowledge increased by many run-
ning to and fro.
The voice of the rod.
The broad and the narrow way.
Instruction suggested by the pay-
ment of tribute money.
Forgiveness of sins to be retained
only on condition of forgiving
others.
Ivlen not chosen to life on account
of the privileges they possess,
but of the improvement they
make of them.
The nature, and obligation of
watchfulness
Text.
Paoe.
Genesis iv. 9, 10. 202
Exodus xxxiii. 14. 206
Dent. iv. i). 210
Deut. xi. 16. 214
Joshua i. 2. 21H
Joshua V. 1.3. 224
Joshua X. 42. 228
1 Kings xiii. 26 2'J2
2 Kings V. 12. 2;i7
Job xxi. IJ. 241
Psalm xxvi. 8. 24o
Psalm xlv. l—o 249
Psalm Ixii. 8. 2J4
Psalm Ixxii. 18, 19.258
Psalm cxvii.l. 2. 262
Psalm cxxxiii. I. 266
Psalm cxlix. 2. 270
Proverbs xiv. 32. 275
Ecclesiastesxi. 9. 280
Isaiah xlii. 1—4 281
Isaiah xlv. 17. 289
Isaiah Ivii. 20, 21. 294
Ezekiel xlvii. 9. 298
Daniel xii. 4. SOS-
Micahvi. 9. 306
Matt. vii. 13, 14. 310
Matt. xvii. 24—27. 314
Matthew xviii. 35. 317
Matthew xx. 16. 321
Mark xiii. 37. 326
Vm TABLE OF CONTENTS.
No. Title. Text. Page,
LXXXI. Christ, he that should come. Luke vii. 19. 330
LXXXII. Jesus indisposed to condemn the
sinner. Johnviii. 11. 334
LXXXIII. Continuance in Christ's word a
mark of true discipleship. John viii. 31, 32. 337
LXXXIV, Union with Christ necessary to our
bearing Christian fruit. John xv. 5. 339
LXXXV. The prayer of Christ for his dis-
ciples. John xvii. 15. 342
LXXXVI. The intention of the gospel. John xx. 30, 31. 346
LXXXVII. The afflictions and advancement of
Joseph. Acts vii. 9, 10. 351
LXXXVIII. The prosperity of the church after
Saul's conversion. Acts ix. 31. 355
LXXXIX. The benevolent conduct of Jesus
is worthy of imitation. Acts x. 38. 359
XC. The faithful minister. Acts xx. 27. 362
XCI. A conscience void of offence. Acts xxiv. 16. 366
XCII. The Corinthians besought not to
receive the grace of God in
vain. 2 Corinthians vi. 1. 370
XCIll. Sinful anxiety about worldly things
prohibited. Philippians iv. 6. 375
XCIV. Christ the Head of the Church. Colossians i. 18. 380
XCV. Sobriety. ] Thess. v. 6. 384
XCVI. St. Paul's prayer for the Thessa-
lonians. 2 Thess. ii. 16, 17. 390
XCVII. The nature and design of Timo-
thy's ministry. 2 Tim. ii. 25, 26. 394
XCVIII, Professors admonished. Heb. iv. 1. 398
SKETCHES OF SERMONS.
1. THE FIRST TRANSGRESSION CONDEMNED.
Gen. iii. 17, 18, 19.
" And unto Adam he said, Because thou hast hearkened unto the voice o(
thy wife, and hast eaten of the tree, of which I commanded thee, saying.
Thou Shalt not eat of it," &c.
It is among the observations which the wisest of men has re-
corded for our instruction, that " wisdom excelleth folly as far
as light excelleth darkness ; " and that " for the soul to be with-
out knowledge is not good.' And it will be readily allowed
that, amidst the variety of subjects to which our attention may-
be called, it behoves us especially to cultivate an acquaintance
with ourselves and our condition. On this ground we esteem
it at once creditable and profitable to a person, that, while his
mind is well furnished with general information, he is particu-
larly acquainted with those events and institutions in which he
has an especial interest, and which greatly affect the community
of which he is a member. Among the institutions of a free
and civilized state, there is none more im})ortant and imposing
llian that which ])rovides for the administration of justice, and
the protection of our property and our lives. The entrance of
the judge, the opening of his commission, his taking the seat
of judgment, the anaignment of the criminals, &c. are matters
of ])eculiar solenmity. And if a culprit is to be tried for a
crime of unusual atrocity, and one in which many are impli-
cated, or by which society may be extensively aflbcted, a
crowded attendiuicc evinces the strength of interest felt by the
multitudes who anxiously watch the proceedings, and anticipate
VOL. IV. B
the verdict. But, if we justly feel conpemed in an event wliicli in-
volves the fate of comparatively a few individuals, with what interest
should we listen to proceedings which deeply affect the whole
human family ; such are those to which my text refers. In the
lirst chapter of this book, we find the jiarents of our race created
])ure and upright, and placed in a state of trial. In the third, we
are infonned of their temptation and rebellion. And here we
see their Maker and their Judge coming to call them to their ac-
count ; to convict them of their ciimes ; and to pronounce their
sentence. Our text more particularly records the crime proved,
and the sentence pronounced.
I. The crime proved. Here we may remark, that the
culprit does not dare to plead, ' Not guilty.' 'Tis true he
blames his tempter, and indirectly blames God himself: yet he
confesses the iact of his transgi'ession, ver. 12. The Judge
condemns the criminal's conduct in several particulars. —
Instance,
1. His listening and yielding to temptation ; — " Thou hast
hearkened unto the voice of thy wife." From temptation none
are exempt. Nor is there any sin in being tempted. See the
difference between being tempted and yielding to temptation
in our Saviour's case. Matt. iv. 1 — 10. His resistance of re-
peated attempts was prompt and firm. By way of contrast,
look at Eve, parleying with the tempter, and captivated by " the
desire of the flesh, the desire of the eye, and the pride of life,"
vcr. 1 — 6. Which of these examples should we follow? A
]U'oper answer must consist with the following observations. —
The relative situation of the tempter is no justification of our
compliance. Has he been our benefactor ? Such was Adam's
tempter. His " help-meet," chap. ii. 20 ; — his only human
support. The Hebrew children were under great obligations ;
yet they refused to sin, Dan. iii. 12. Or may the person who
tempts us be our friend in future ? All Adam's hopes and ex-
])ectations from human kind centred in her who offered him the
Ibrbidden fruit. But this did not excuse him. Even Balaam
says, " I cannot go beyond," &c. Num. xxii. 18, See also
Dan. iii. 16 ; Heb. xi. 24. — The relation in which the tempter
stands to us is no justification. Earthly ties can, in no other
case, be so close as those which bound the parties in this trans-
action here condemned. She was not only his wife, but literally
part of himself, Gen. ii. 20—24. Hear our Lord's remarks,
Malt. X. 32 — 3i5. The afifectioii we may bear the tempter is no
justification. As it is now the duty of husbands to love
their wives, so, without question, Adam in his best estate
was not deficient in this part of his duty. Milton, indeed,
supposes that his affection I'or ' her, his sole delight,' was the
only cause of his fall ;
-' lie took and ate,
Against his better knowledge ; not deceived ;
But fondl}' overcome of female charm.'
This view of the case seems to be supported by 1 Tim. ii. 14.
— " Thou hast hearkened to the voice of thy wife." But
' Consciences and souls arc made,
To be the Lord's alone.'
2. His neglect of God's word; — "Which I commanded
thee." Here is reference to supreme authority ; " / com-
manded," who am thy author, &c. : — reference to almost uu
limited indulgence ; thou hast eaten of the tree — the only
prohibited one ; and this excepted only as a test of obedience,
and a means of thy confinnation in holiness, and of rising to
a higher felicity : — reference to friendly caution ; he was fore-
warned of danger. Yet see,
3. His open, positive transgression of a known law; — "I
commanded thee," personally and ])lainly ; but " thou hast
eaten." If, in the first transgression, we find on the part of
Eve, vain curiosity, sensuality, and ambition ; and on that
of Adam, insubordination, and idolatry, we may also murk the
like princijiles and operation in sin in general. Gen. xxxiv. 1 ;
Deut. xxxii. 15; Rom. i. 25 ; James i. 14, 15.
II. The sentence pkonounced; — "Cursed iy the
yround" S^c. We notice here,
1. Deprivation — of all the fruits and pleasures of Eden ;
enjoyed while living in obedience. Man is di-iven foith from
the garden to procure " bread," — and " herbs" from a " curseV
land. Precisely the case of backsliders ; who, like the prodi-
gal, feed on husks. Hence the candid acknowledgment and
jjrudent resolution, Hos. ii. 7.
2. Toil; — " In the sweat," &c. God, who made nothing in
vain, intended that his creatures should exercise their powers.
B 2
Holy angels are employed, (P^;. ciii. 20 ; Heb. i. 14 ;) so was
innocent man. Gen. ii. 15; so is glorified man, Rev. vii. 15.
But in sinful man, exercise degenerated into toil. So now,
thev who forsake God, hew cisterns, &c. Jer. ii. 13.
3. Disappointment ; — " Thorns and thistles," &c. These
shall inteiTupt thy labours, and mock thy hopes. See the
etTects of sin described, Haggai i. 6. Mark the caution, Prov.
xxiii. 31. Whence,
4. Sorroiv ; — arising from vexatious disappointment, from a
recollection of loss, from family feuds, chap. iv. 5 ; from gloomy
anticipations ; and this continually : " In sorrow — all the
days, &c.
5. Increasing injirmity ; — " Till thou return," &c. Adam
was created in full vigour, but now he began to " return to the
dust." His body became the subject of dissolution ; and he
might look forward to the time when " the strong men should
bow," &c. Eccl. xii. 2 — 5. " Dying, thou shalt die."
6. Death itself; — " Unto dust shalt thou return," &c. This
the final proof of his folly. And this might be the consum-
mation of his punishment. For,
7. Justice is tempered with mercy. The sentence is not
immediately executed. The criminal has a respite; a sub-
sistence ; and an opportunity of repentance.
Let the subject teach us,
1. A lesson of humility. We are the degenerate children of
such a parent.
2. A lesson of caution. Mark the process of falling. Satan
presents some suitable object. We appear, desire, covet, throw
off restraint, and transgress, in intention, and in fact. Mark
the danger of falling. Our first parents fell from their para-
disiacal state, and by a small temptation. Wherefore, " watch,"
&c. Matt. xxvi. 41. For, mark the consequences of falling.
All the evils we feel or fear.
3. A lesson of encouragement. Respited, we may recover
our Eden, by means of " the second Adam, the Lord firom
heaven." Contrast — the first involving himself and us in guilt,
pollution, and misery — the second the reverse of this, Rom. v.
12—21.
Zeta.
PEIIICETOII
II. GOD'S EXPOSTULATION WITH CAIN.
Gen. iv. 7.
" If thou doest well, shalt thou not be accepted? and if thou doest not well,
sin lieth at tlie door."
The latter part of the preceding chapter, records the expulsion
of Adam, with his guilty partner, from the dear delights of
Kden, to reap the penal curse entailed upon them for their ag-
gravated olfence ; and, in the beginning of this chapter, we are
presented with a brief naiTation of the births, occupations, and
characters, of the first brothers of the human family. On the
birth of Cain, his joyful mother exclaimed, " I have gotten a
man ironi the Lord ;"" fondly conceiving that her new-born son
was the })romised seed who should bruise the head of the ser-
pent. Alas ! hosv different are the wishes of maternal tender-
ness from the real facts which the revolution of years frccpienlly
develope ! In process of time her second son is born, who is
named Abel, which signifies vanity. This was either the effect
of a ibolish partiality to his elder brother, or an unintentional
])rediction of the brevity of his days. But these two brothers,
though the heirs of the world, must both labour for a subsis-
ttnice. The earth must be cultivated, and Cain tills the gi-ound.
Cattle must be sheltered and preserved from the ravages of
wild beasts, and Abel keeps sheep. Both brothers brought
offerings unto the Lord. The origin of sacrifice was divine.
No man would have conjectured that a slaughtered animal, dt -
voted to God, would ha\'e been pleasing in his sight, without a
divine revelation. Those skins with which God clothed our
hrst parents were most i)robably from beasts that had been offered
in sacrifice. " The Lord had respect unto Abel," &c. God
respected Abel, because he was a righteous man, and a man
who offered his sacrifice in faith, Heb. xi. 4. But God had no
respect for Cain, because he was a wicked man, 1 John iii. 12.
(iod also respected the sacrifice of Abel ; it consisted of " the
firstlings of his flock," &c. but no mention is made of Cain's
6
offering the first-fruits of his harvest ; he offered the fruit of his
gi'ound, but we are left to conjecture what that fruit was. God
manifested his approbation of Abel's offering, most likely by
fire from heaven consumi;ig the sacrifice. See Judges vi. 21 ;
1 Kings xviii. 38. By whatever means God made known his
will to these two brothers, they were sufl5ciently declaratory to
put them in possession of coiTect ideas on the subject. How
Abel felt, we may easily conceive ; and what Cain felt we are
told. He " was very wToth , and his countenance fell." Men
are often angiy when they ought to be grieved ; they indulge
wrathful dispositions against others, when they ought to turn
their indignation against themselves. God expostulates with
Cain, " Why art thou wroth ? " A similar question he put to
Jonah, " Doest thou well to be angry ? Why is thy counte-
nance fallen ? If thou doest well, shalt thou not be accepted ? "
&c. From the text we deduce the following observations :
I. That those who do well cannot fail to secure di-
vine ACCEPTANCE.
II. That those who neglect to do well, will have to
BLAME THEMSELVES ALONE FOR IT.
I. ThAL those who D5 WELL, CANNOT FAIL TO SECURE DI-
VINE ACCEPTANCE. What is it to do well ? We must not suf-
fer our judgments to be biassed by the opinions of men. To
do well, with some, is to succeed in business. ' He is doing-
very well,' is a common phrase applied to a successful trades-
man. Jonah thought he did well to be angry even unto death.
To do well, in the sense in which the expression must be under-
stood here, is — to bring an acceptable sacrifice to the Lord — and
to offer it in an acceptable manner.
1. Those do wellicho bring an acceptable offering unto the
Lord. Every religion upon earth has had its sacrifices; and
people of all climes, have been impressed with ideas of the
necessity of offering something unto God. The Jews, espe-
cially, had their peace offerings, their sin-ofierings, their heave-
offerings, their burnt-offerings, &c. Most of those offerings
were but typical representations of the great sacrifice which
Jesus was to offer up for the sin of the world ; but we must not
suj^pose that God has no claims upon us, or that we are exo-
nerated from offering him any sacrifice. We must offer up our
souls to him. " Thou desirest not sacrifice," saith David, " else
would I give it ; thou deliglitest not in burnt-ofTeiing ; the sacri-
fices of God are a broken spirit," &c., Ps. li. 1(5, 17. Our un-
derstandings must be applied to know liini ; our wills to submit
to his authority ; our allectious to love, reverence, and adore him ;
our memories to recollect his past kindness, &c. We must pre-
sent our bodies a living sacrifice to him, Rom. xii. 1, our tongues
to sing his praises, and to tell of all his wondrous works, — our feet
to go to his house, — our hands to minister to the necessities of
the afflicted, &c. — We must honour the Lord witli our substance.
He gives us power to get wealth ; the world, and all that it con-
tains, belong to him. " To do good, and to communicate, forget
not, for with such sacrifices God is well pleased."
2. IVe must bring our offerings in an acceptable manner.
" By faith Abel offered unto God a more acceptable sacrifice,"
&c. Faith in Christ is the way to God. Christ sanctifies our
gifts, and renders them acceptable to his Father. God is pleased
with the sacrifice of his Son, and i)leased with us, when we ho-
nour his Son, by believing in him, and depending upon his all-
atoning sacrifice; " If thou doest well, shalt thou not be ac-
cepted !^" This, though put in an interrogatory fonn, carries
with it all the importance of a positive declaration. Those who
do well shall be accepted. They shall be received into favour.
Cain was now under the displeasure of God ; the math of
God is revealed from heaven against all sinners ; but when they
cease from doing evil, and learn to do well, God accepts of them,
receives them into his favour, and turns from them his threatened
indignation, that they perish not. — They shall also be favoured
with an evidence of their acceptance. God testified of Abel's
gifts ; gave a signal of his favourable regards : those whom God
receives into his family have the spirit of adoption given to them.
— We infer, from God's nature, that those who do well cannot
fail of securing the divine accejjtance ; and we prove it from his
immutable promises, and his gj-acious dealings with penitent
sinners.
II. Those who neglect to do well will have to
BLAME THEMSELVES ALONE FOR IT. Moral action is insepara-
ble from humanity, therefore he who neglects to do well does ill;
negative good is positive evil.
1. Those neglect to do well who offer to God no acceptable
sacrifice. Sinners offer to God nothing but insults. Their
8
tongue and their doings are against the Lord, to provoke the
eyes of his glory ; their souls and bodies, time and talents, are
ail desecrated from their original purpose. God is not in all
their thoughts ; they give him no homage, no devotion, no
prayers, nor praises.
2. Those neglect to do well ivho offer their sacrifices in an
unacceptable manner. Cain did this. The Jews, in Isaiah's
time, had a multitude of sacrifices; but the manner in which
they offered them was hateful to God, Isa. i. 13, 14. The an-
cient pharisees offered many prayers to God, but they were in-
fluenced by selfish principles, "If thou doest not well, sin lieth
at the door." This may mean. Sin is the sole preventive to thy
doing well. Sin in the heart occasions sin in the life. If our
actions do not harmonize with the word and will of God, sin
stands in the way ; some secret sin, some latent evil, holds do-
minion within. Sin lieth at the door — a sin offering, an animal
ju'oper to be offered, is now at the door of the fold. Critics say
that the original word will bear this meaning ; God intimating
to Cain, that though his offering was rejected, yet his case was
not hopeless. Sin lieth at the door, the guilt of sin is all thy
own. Thou hast no one to blame but thyself. The final punish-
ment of impenitent sinners will be the result of tlieir wilful and
unnecessitated crimes. God's conduct will be eternally justified
by the damned themselves. Sin lieth at the door — the punish-
ment of sin is near, even at the door. Punishment treads upon
the heels of sin.
In conclusion we observe,
1. God's expostulation luith Cain reminds us of his wil-
lingness to save sinners. Expostulations, containing similar
sentiments, may be found, Ezek. xviii. 29, 31; Hos. xi. 8 ;
Matt, xxiii. 37"!
2. It also serves as a (jround of encouragement for those
who have been doing ill, but ivish to do better ; If thou doest
well, shalt not thou be accepted ? Let not the evil actions of the
former part of thy life discourage thee. Repent, and turn thy-
self from all thy transgressions, so iniquity shall not be thy
ruin.
3. It leaves sinners ivilhout reasonable excuse. The man
who had not on a wedding garment was speechless.
Beta. '
III. THE JUDGE OF ALL THE EARTH DOTH
RIGHT.
GsN. xviii. 25.
" Shall not the Judgre of all the earth do right ?"
Sodom was a wicked city before the Lord, " Pride, fulness of
bread, and abundance of idleness wa.s in her and in her daughters,
neither did she strengthen the hand of the poor and needy, '
Ezek. xvi. 49. When Abraham put this ([uestion to the Lord,
" Shall not the Judge of all the earth do right ?" he was about
to punish her with a mighty overthrow, that other sinners, in dis-
tant ages and nations, might dread his awful justice, and cast
away their transgressions. Sodom was about to be " set forth as
an example, suffering the vengeance of eternal fire," Jude, 7 ;
but Abraham, to whom the Lord revealed his secret purpo.se, in-
terceded for her. Convinced that he wonld not slay the righ-
teous with the wicked, he powerfully urged the great principlf
of e(}uity and justice, until the Lord said, if ten righteous per-
sons were found there, he would not destroy the place. There
are two important truths in our text : First, the Lord is judge of
all the earth ; and, secondly, what he does is right. We shall
add a few general observations on this subject.
I. The Lord is Judgk of all the earth.
1. The Lord is a judge. He sees and knows all thing!-.
" The eyes of the Lord are in every place, beholding the evil
and the good," Prov. xv. 3. He weighs human actions in the
balances of justice. " The Lord is a God of knowledge, and
by him actions are weighed,'' 1 Sam. ii. 3. And he rewards
The good and ])unishes the bad, in some instances, even in the
present world.
2. He is the judge of all the earth. Human judges are li-
mited in their proceedings, and the number on whom they sit in
judgment is very small ; but every man, in every nation, i'e
b3
10
judged by the Lord. He " searcheth all hearts, and iinder-
standeth all the imaginations of the thoughts," 1 Chron. xxviii.
9. He is omnipotent, and every person in our world is fully
known to him, both in his heart and in his life.
3, And he will finally judge the world in the last great day,
" By that man whom he hath ordained ; whereof he hath given
assurance unto all men, in that he hath raised him from the
dead," Acts xvii. 31. That judgment will be solemn, grand,
awful, equitable, and final. The dead, small and gi"eat, will
stand before God ; the books will be opened ; and all will be
judged according to then' works. Rev. xx. 12.
II. It is certain that the Judge of all the earth
DOTH RIGHT.
1 . There is nothing wrong in any voluntary action, but what
may be traced up to the following principles : it proceeds, in all
instances, either from ignorance or from wickedness. If we
study the causes of wrong-doing forever, we shall not discover
any other than these ; but neither the one nor the other ever was,
or ever will be, found in the Judge of all the earth.
2. He cannot do wrong for want of knowing better. Speak-
ing after the manner of men, all things, whether past, present,
or future, are fully known k) him. " There is no searching of
his understanding," Isa. xl. 28. He is God, and there is none
like him, '' declaring the end from the beginning, and from an-
cient times the things that are not yet done," Isa. xlvi. 10.
3. He is perfectly holy, and cannot do wrong from any evil
principle. " Thou art not a God that hath pleasure in wicked-
ness, neither shall evil dwell with thee," Ps. v. 4. And can such
a Being depart from the rules of justice and equity ? Is it pos-
sible for him to oppress or injure any of his creatures ? Viewing
his infinite wisdom, and his transcendent purity, we are con-
strained to say, He cannot do wrong.-
4. He doth what is right to men, in all their tem])oral afiairs.
Their poverty or wealth, their health or sickness, their lionour
or disgrace, their rewards or punishments, in the jjresent state of
things, are adjusted by those rules which are fit and right ; and
though we cannot, in many cases, discover the reasons of the di-
vine proceedings ; yet, in every thing which he either pennits
or appoints, we know he is doing what is right; for ''righteous-
11
ness and judgment are the habitation of his throne," Ps.
xcvii. 2.
5. The Judge of all the earth doth right to men in all their
spiritual concerns. All men fell in Adam, and all have been re-
deemed by Christ. " He is the propitiation for our sins : and
not for ours only, but also for the sins of the whole world," 1
John ii. 2. Divine grace hath appeared to all in one way or
another, Tit. ii. 11. And all men maybe saved through the
merit and mediation of J esus. On this ground we are recpiired
to pray for all men ; " for this is good and acceptable in the sight
of God our Saviour, who will have all men to be saved, and to
come unto a knowledge of the truth," I Tim. ii. 3, 4.
6. And the Lord will do right in the eternal rewards and
jjunishments of men ; every one will be either acquitted or con-
demned in the day of judgment, on the strictest principles of
righteousness and justice; and every one will go to his own
place, and stand in his lot, Dan. xii. 13. This is clearly reveal-
ed in the holy Scriptures, and will be verified when the Lord
appears in judgment ; " for he cometh to judge the earth ; with
righteousness shall he judge the world, and the people with
ecpiity," xcviii. 9.
III. General observations on this important sub-
ject.
1 . Pious men, of widely different sentiments on the purposes
and decrees of God, meet on this ground, and, while they
sincerely acknoivledge that the Judge of all the earth doth right,
may cordially embrace each other in the arms of Christian love.
" The Lord hath set apart hiui that is godly to hiiuself," Ps. iv.
3. This imi)lies an election; but it is an election which is fit
and right. " Know ye not your own selves, how that Christ
Jesus is in you, except ye be reprobates," 2 Cor. xiii. o. By
this passage we learn that there are })ersons who are I'eprobates,
or rejected; but this re])robatioii is just and ecpiitable.
2. While we are piously impressed with the gi'eat tnUh,
that the Judge of all the earth doth right, we sliall submit
ourselves to him, in all the Varying circumstances of life. We
may wonder why the righteous suffer, and why the wicked
prosper; but we shall ever say with Moses, The Lord is "a God
of truth, and without iniquity, just and right is he," Dent.
xxxii. 4.
12
3, We should walk before the Judge of all the earth with
circimispection, carefully avoiding every thing that is offen-
sive in his sight, and steadily pursuing those things which
he approves. All our works should be wise and good; for
he will "bring every work to judgment, with every secret
thing, whether it be good, or whether it be evil," Eccles.
xii. 14.
4. While we conduct ourselves on this plan, and at the same
time rely on the merits of Christ for salvation, we may safely
leave all our affairs in the hands of our Judge. He will manage
our concerns with unerring wisdom, and unchangeable goodness,
so that no evil shall come nigh unto us, nor shall the wicked tri-
umph over us. For " who is he that will hai-m you if ye be fol •
lowers of that which is good ?" 1 Pet. iii. 13.
•5. This is matter of great joy to holy men. They may be
accused and slandered, but God will vindicate their character ;
and they may sufler with Christ, but they shall also reign with
him. He says, '-Be thou faithful unto death, and I will give
thee a crown of life," Rev. ii. 10. That crown will be given, by
the righteous Judge, to "all them that love his aj^pearing," 2
Tim. iv. 8.
6. But this subject is truly awful and alarming to the wicked.
They may be suffered to prosi)er in this world. There are
weighty reasons for this in the divine mind ; but they stand in
slippery places, and ere long will be cast down into destruction.
The Psalmist, on viewing their wretched end, exclaimed, " How
are they brought into desolation, as in a moment; they are utterly
consmned with teiTovs!" Ps. Ixxiii. 19. May we ever stand
accepted in the sight of our Judge, and when he comes in glory
to call the nations to his bar, may we hear him say, "Well done."
Amen.
Sigma.
^^
pHOr^tKTF"^ ■
13/ PKIITCJSTOII
IV. JACOB'S CHARACTOIl;;. ^
Gen. xxxii. 10.
" I am not worthy of the least of all the mercies, and of all the truth, which thou
hast shewed unto thy servant ; for with my staff I passed over this Jordan, aud
now I am become two bands."
Thk inspired lii.story of the patriarch Jacob cannot fail to in-
terest and jnofit every enlightened and pious reader. In this
and the preceding chapter, we tind hiin 2>laced in very peculiar
circumstances, which cniinently tried the genuineness of his faith
and ))iety. Having been long oppressed bv Laban, his father-
in-law, he separated from him under the divine direction ; who
commanded him to return to the land of his fathers. But La-
ban speedily i)ursuedhiin in anger, and unjustly accused him of
folly and theft, though ho had faithfully served him for tvvent\
years, ch. xxxi. 28, 30, and 41. And no sooner was he deliver-
ed from this trial, than another awaited him. Being informed
that his brother Esau was coming to meet him with four hundred
men, and sup])osing his intentions were hostile, Jacob was great-
ly alraid and distressed. In this perj.lexing situation, he wisely
divided his company into two bands, and piously committed his
cause into the hands of God, by humble confidence and fervent
prayer. The text fonns a part of his devotion, on this interesting
occa.sion ; " I am not worthy," &c. In these words Jacob specifies,
1. Thk kstimate which he formed of his oavn cha-
racter; " I am not worthy of the least of thy mercies, and of
all the truth which thou hast shewed thy servant." This is no
unimportant distinction. The venerable patriarch regarded him-
self as entirel}- consecrated to the God of his fathers. He was
intimately acquainted with him — reconciled unto him — actuated
by his grace — governed by his Avill — and devoted to his service.
He therefore confidently claims this honourable i-(>lation to Je-
hovah, and humbly pleads before him as his obedient servant.
This acknowledgment implies,
1. He ivas a believer in God. He fully believed in his ex-
istence and perfections, and piously revered his name as the
14
Creator and Governor of the Universe, Heb. xi. 6. He faith-
fully credited the covenant which God made with Abraham and
his posterity, when he assured him that in his seed all the fami-
lies of the earth should be blessed, ch. xvii. 1 — 8. He was
also favoured with special revelations and precious promises,
which he joyfully embraced by faith, and prophetically announced
the coming of the Messiah, ch. xlix. 10. This principle in-
fluenced every part of his conduct, and taught him to " endure,
as seeing Him who is invisible." By faith he lived as the ap-
proved servant of God, and in faith he died, waiting for his
promised salvation, ch. xlix. 18.
2. He tvas a ivorshipper of God. Various instances of his
devotion are recorded by the sacred historian, ch. xxxii. 11, 12.
The text and the context contain an excellent prayer for pro-
tection and deliverance, in a time of particular trouble. But
the most remarkable display of his devotional spirit appears
when he wrestled with the angel of the Lord. On that remark-
able occasion he was eminently imbued with the spirit of grace
and supplication. And his humble, fervent, believing, and
persevering prayer was not in vain. And, as a token of the
divine approbation, he was henceforth called Israel, for, " as a
prince, he had power with God, and prevailed," v. 24 — 28. In
this happy state of mind, he had also finished his earthly pil-
grimage, and died as he lived, a worshipper of the true God,
Heb. xi. 21.
3. He teas afolloiver of God. Like Noah, he walked with
God, and found grace in his sight. He followed the Lord fully,
and had respect unto the recompence of reward. His faith was
a principle of obedience, and happily produced uniformity of
character through all the vicissitudes of his eventful life. When
God commanded him to return to his native land, notwithstand-
ing the inconvenience of the journey and the opposition of
Laban, like a faithful servant, he promptly obeyed the divine
injunction, ch. xxxi. 3, 17, and 18. Such is religion still, and
such are all its devoted subjects. They believe the truth of
God, and " serve him in holiness and righteousness all the days
of their life." This was manifestly the exalted chaiacter of
Jacob, the servant of the Lord, who humbly expresses in the
text,
IL His grateful acknowledgement of the pivinb.
15
GOODNESS : — " All the mcrcios, and all the truth/' &c. In this
pious retrospection of the Lord's kind dealings with him, he
devoutly specifies the estimable blessings with which he was so
singularly favoured. According to this representation,
1. They were abundant mercies; — "All the mercies which
thou hast shewed thy servant." — Mercies of providence and grace ;
individual, domestic, and political, mercies. Creating, redeem-
ing, pardoning, renewing, comforting, and preserving mercies.
But all language fails to describe the immense magnitude
of the Lord's tender mercies to his beloved ])eople. They are
innumerable, inel'Iiible, and everlasting. Jacob was deeply
a/I'ected with these things, and greatly extolled the goodness of
God unto him.
2. They were increasing mercies. They sunounded him in
his infancy and vouth, and continued to follow him through
every subsequent i)eriod of his life. " With my stall" I passed
over this Jordan," when he first left his father's house. He was
then poor and destitute, and could probably boast of no worldly
])ro]ierty, but the staif that supported his weary steps. But the
Lord was with him, and loaded him with benefits. And when
he returned to Canaan, he was blest, not only with flocks and
herds, but a numerous and lovely family, and gratefully de-
clared, " I am now become two bands." Divine mercies in-
crease with our necessities, and are incessant in their bestow-
ment, Ps. xxiii. 6.
3. They were covenant mercies. Hence he says, •' All the
truth which thou has shewed thy servant ;" evidently refemng
to the covenant which he had inade with Abraham and his de-
scendants. This covenant of mercy contained many promises,
both of temporal and spiritual blessings ; and was " ordered in
all things and sure." As a believer, therefore, Jacob received
all mercies as tokens of his covenant relation with God ; and
regarded them as special confirmations of the truth of its pro-
mises. And all the sjiiritual seed of Abraham " are blessed
with all spiritual blessings in Christ," by virtue of the new and
everlasting covenant of grace, Micah vii. 20; Heb. viii. 8 — 12.
Under a deep sense of our obligations to God, we may \mite
with the patriarch in declaring,
III His conscious unwouthiness of such peculiar
blessings; — " I am not worthy of the least of all the mer-
16
fies : " or rather, " I am less than all the compassions, and than
all the faithfulness, which thou hast shewed unto thy servant."
1. This is the language of conscious dependence. Jacob
did not attribute, his prosperity to his own wisdom or goodness,
but to the unmerited mercy and blessing of God. The pro-
perty which he possessed was divinely given him, in the use of
appointed means, and was the result of the Lord's special kind-
ness to his distinguished servant. He therefore did not regard
himself as the absolute proprietor, but merely as the steward of
his possessions, and utterly unworthy of such an important trust
All rational beings are invariably dependent on God, and ac-
countable unto him. Acts xvii. 28.
2. 1 his is the language of grateful recollection. The pious
patriarch devoutly called to mind his former state of poverty and
trouble, and the compassionate dealings of God with him in his
subsequent years. He evidently saw that goodness and mercy
had followed him in every step ; and that the truth of the divine
covenant secured him every blessing. The remembrance of
these things deeply aifected his heart, and inspired him with
lively gratitude and humble admiration. We should frequently
retain in our minds the conduct of God towards us, and grate-
fully acknowledge our obligations to him, Ps. ciii. 1 — 5.
3. This is the language of deep self-abasement. Jacob wa.«
greatly humbled under a lively sense of God's infinite com-
passion towards him, and his utter unworthiness of such unpa-
ralleled favours. He contrasts the magnitude of the divine
goodness with his own comparative insignificance and mean-
ness ; and declares, in the deep humility of his soul, " I am not
worthy, I am less than the least of all the mercies, and of all
the truth which thou hast shewed unto thy servant." How
amiable is this disposition ; it is the characteristic distinction of
all the righteous. Gen. xviii. 27; 1 Chron. xvii. 16, 17; Eph.
iii. 8 ; 1 Pet. v. 5.
We may infer,
1. The design and advantage of Scripture biogi-aphy, Rom.
XV. 4.
2. The duty of imitating the piety of the primitive saints,
Heb. vi. 12. And,
3. The necessity of cultivating a spirit of humility and gra-
titude, James iv. 10.
Eta,
17
V. THE GREAT SIGHT.
Exodus iii. 3.
" And Moses said, I will now turn aside, and see this great si^ht, wliy the hush
is not burnt."
' Thk proper study of mankind is man." And it is scarcely
possible to find a man \vho.-<e character is drawn with greater
circumstantiality of detail in the volume of inspiration, and
whose life we can study to greater advantage than that of Moses.
Who can seriously contemplate the peculiiu- circumstances of
his birth — his deliverance from the fatal effects of a bloody
edict, which condemned all the male children of the Hebrews
to death — the cultivation of his talents under the auspices ol'
those who were labouring to extirpate his whole nation — and,
above all, the mighty signs and wonders which God wrought
by him in Egypt, and in the wilderness, without being struck
with the })eculiarity of his character, and instructed by the won-
derful events in his history. To a new era in his life the text
directs our attention: in the preceding verse we read, "Now
Moses kept the Hock of Jethro, his father-in-law, the priest of
Midian," &c. Midian was a city in that part of Arabia which
is called Petrea, in consequence of its rocky aspect. Jethro
was a priest of Midian ; he had seven daughters, to one of
whom Moses had allied himself by marriage, and had now sub-
mitted to the quiet but exposed occupation of a shepherd ; and,
having the charge of the flock of his father-in-law, he led it to
the "backside of the desert, and came to the mo\uitain of God,
even to Horeb." What is here called Horeb, is called by Ste-
phen, Sinai, Acts vii. 30. Horeb and Sinai were two tops of
the same mountain, which circumstance accounts for their being
so frecjuently named the one for the other. " And the angel of
the Lord a])])eared unto him in a flame of fire out of the midst
of a bush, and he looked, and behold the bush burned with fire,
and the bush was not consumed ; and Moses said, I will now
tiu-n aside," &c. We will notice,
18
I. The object which presented itself to the atten-
tion OF Moses. A bush that burned with fire, but was not con-
sumed. The bush was designed as a figurative representation of
the Jewish chmxh. God has always had a church in the world.
In times of the greatest persecution, when vice and wickedness
have obtained the greatest triumphs, there have always been a
few who have been on the Lord's side, and confessed his name
in the face of a frowning world. The Jewish church might have
been represented by a bush to illustrate,
1. The mean and contemptuous ideas which the world enter-
tained of it. What can be more mean and giovelling than a
bush ? especially a bramble bush, for such critics say the word
imports ! God's church is variously represented. Sometimes
by the boldest figures, and in the most exalted language. The
mountain of the Lord's house, a royal priesthood, an holy na-
tion, a peculiar people, God's husbandry, God's building, God's
heritage, &c. But, while the saints are described on the one
hand as the excellent of the earth, to evince how God regards
them, they are also represented as " the filth of the world," to
show how men despise them. Thus " the precious sons ot Zion,
comparable to fine gold, how are they esteemed as earthen pitch-
ers, the work of the hands of the potter," Lam. iv. 2. Let us
] lot think it strange if men despise us, " the world knowetli us
not, because it knew him not." Christ was regarded as a tender
plant, and a root out of dry ground, as having no form nor come-
liness, Isa. liii. 2.
2. The bush burned with Jire. Fire was emblematical of the
divine presence. There is nothing in nature like God ; there-
fore all representations of the Deity, by figures or pictures, are
odious and profane : " Ye saw no manner of similitude on the
day that the Lord spake unto you in Horeb, out of the midst of
the fire, Deut iv. 15. But God has revealed himself to men
by fire and in the midst of fire ; at the giving of the law, the
glory of God was " like devouring fire on the top of the mount,
in the eyes of all the children of Israel," Exod. xxiv. 17, See
Dan. vii, 10 ; Deut. xxxii, 22 ; Heb- xii. 29. The jire in the
bush was also emblematical of the ajfflicted state of the Jewish
church. Fire is an emblem of persecution, " I am come," saith
Christ, "to send fire on the earth, and what will I, if it be al-
ready kindled ?" Luke xii. 49. " Beloved, think it not strange
19
cniicerning the fiovy trial," &c. 1 Pet iv. 12. The persecutions
of the church resdnhle lire: First, Because of the painfully
acute feelings excited hy them. What torment can the flesh
sustain etpial to fire ? And how painful have the persecutions
of the church heen ! How painful to the mind to bo scorned,
and hated, and insulted wrongfully ! How ])ainful to the body
to be scourged, stoned, sawn asunder, &c. Heb. xi. 37. How
jiainful were the persecutions of Israel in Egypt ! " I know their
soiTows, sailh the Lord, I have seen their afflictions, and have
heard their crying." Secondly, Because of their beneficial and
l)urifying efficacy. Metals are purified by passing through the
fire. God oveiTules the wrath of men for his own glory and his
people's good. The fires of persecution serve to purity the saints.
" I will bring a third part through the fire," &c. Zech. xiii. 9 ;
1 Pet i. 7, 8.
3. The bush teas not consumed. The children of Israel were
not consumed by the cruel and oppressive treatment of their
enemies ; " They increased abundantly, and nniltiplied, and
waxed exceeding mighty, and the land was filled with them, '
and the more their enemies afflicted them, the more they nnilti-
plied and gi-ew. Men may persecute the saints, but they can-
not destroy them. God's church is built on an immoveable ba-
sis, and neither men nor devils can prevail against it. Let us
notice,
II. The purpose of Moses on this occasion : — "1 will
now turn aside, ' &c.
1. This purpose luas the result of peculiar excitement. — He
had seen a gi-eat sight. Considered as a mere natural representa-
tion, it merited this epithet — a bush on fire, amidst a desert,
where no human means were visibly employed to enkindle it, and
a bush unburnt amidst the flames. Fire naturally consumes the
substimce u])on which it feeds ; and why the bush was not burnt,
excited the astonishment of Moses. Considered symbolically,
it was a gi-eat sight. God was in the bush, ver 2. It is said,
" the angel of the Lord appeared," &c. ver. 4. " God called
unto him out of the midst of the hush." This angel, -or mes-
senger of Jehovah, was most probably the second person in the
ever blessed Trinity ; the same who conducted the Israelites in
the wilderness, who was Christ Jesus the Lord. See I Coi". x. 4.
How wonderful, that He whom the heaven of heavens could not
20
contain, should appear in a bush ? It was a great sight, figura-
tively— that the church should flourish amidst all the efforts
made to destroy it. That the blood of the martyrs should be
the seed of the church.
2. This purpose was instantly carried into effect: — "1
will now turn aside," &c. Moses had the flock of his father-
in-law in his keeping; but he turns off his attention from his
fleecy charge, to view the great sight. There are seasons when
worldly avocations must be abandoned to attend to the superior
calls of jjiety. God's visitations are too frecpiently disregarded ;
he " speaketh once, yea twice, yet man perceiveth it not."
Moses was prompt in turning aside, to examine what seemed to
him so extraordinary. Many a pious purpose is bhghted in the
bud for want of being immediately carried into efiect, Eccl.
ix. 10.
3. This purpose was crowned with success; — "When the
Lord saw that he turned aside to see, God called unto him out
of the midst of the bush," &c. Had this great sight been treated
by Moses with careless neglect, or had he fearfully turned from,
instead of turning towards it, the purpose for which it was ex-
hibited would most probably have been unsuccessful. But when
Moses turned aside, God called to him. The bush becomes
vocal, as well as brilliant, and he hears " Moses, Moses !" dis-
tinctly and divinely announced. The Lord then proceeded
to reveal to him the designs of this manifestation. He first
admonished him to approach with reverence ; then informed him
who it was that spoke to him, and lastly, instructed him in the
subject of the great deliverance which should be wrought out
for Israel, and the distinguished part which he was called to
take, in accomplishing that deliverance.
From the whole we infer,
1. That divine manifestations are not exclusively confined
to religious assemblies. In all places where God records his
name, there he will bless his people, Exod. xx. 24. But he
revealed himself to Moses in a desert.
2. That ditnne manifestations are not regulated by any
established rules. He revealed himself to .Jacob in a dream.
Gen. xxviii. 12. To Elijah by a still small voice, 1 Kings
xix. 12. But to Moses in a burning bush.
3. That divine manifestations demand peculiar attention.
21
When God calls, some refuse to hear, but Moses called oiT his
attention from his accustomed avocations, and said, " I will now
turn iiside," &c.
4. That divine manifestations are all subservient to the
advancement of Gods glory, in the salvation of his people : —
" For of liim, and through him. and to him, are all things ; to
whom be glory for ever." Amen.
Beta.
VI. THE CERTAINTY OF BEING FOUND OUT
BY OUR SIxVS.
Numbers xxxii. 23.
" Be sure your sin will find you out."
1. These words were addressed to certain Israelites, at a time
when they were under some temptation to omit their duty to-
wards their brethren. The persons addressed were the tribes of
Reuben and Gad, and the half tribe of Manasseh, who were
highly obligated to their brethren for assisting them to take
possession of their inheritance ; who were now called to assist
those tribes in return, by uniting with them to invade the Ca-
naanites ; but who were tempted to withhold their promised and
expected as.sistance, that they might preserve their own domestic
comforts.
2. The design of Moses in thus addressing them, was to
counteract this temptation. This he does by shewing them —
their sin, if they now withheld their aid, because thereby they
would act unnaturally, by forsaking their brethren when in dan-
ger ; unjustly and ungiatefully, by refusing to repay past kind-
nesses ; and treacherously, bv omitting to fulfil solemn engage-
ments. And their punishment ; which he assures them will
22
certainly follow their crimes. " Be sure your sin," or the punisli-
inent due to your sin, will " find you out." Hence we are in-
structed to observe,
I. That sin is justly chargeable on those whu
PRACTISE IT ; for transgi'ession is called their sin. Here let
us consider,
1. What sin implies. It is a transgression of God's law;
for " sin is the transgression of the law," 1 John iii. 4. God's
law in his word, requires — Piety: including love, obedience,
and stedfast adherence to God, Deut. xxx. 20. Benevolence :
including justice, mercy, and truth, towards mankind, Eph.
V. 9. And purity : including temperance, sobriety, and chastity,
with respect to ourselves. Tit. ii. 12. Men sin therefore by acts
of impiety, as profaneness, Exod. xx. 7 ; ini])enitence, Ps.
cvii. 10, 11; and apostacy, Jer. ii. 19. They sin by acts of
immorality : by injustice, 1 Cor. vi. 9 ; by unmercifulness,
.Tames ii. 13 ; and falsehood. Lev. xix. 11. They sin by acts
of intemjierance : of gluttony, Philip, iii. 18, 19; of drunken-
ness, 1 Cor. vi. 10; and of unchastity, 1 Cor. vi. 9. Having
noticed what sin implies, let us consider,
2. Hoiv it appears justly chargeable on those tvho practise
it. This is evident, because they are without excuse. They
cannot plead ignorance, for God declares his will to mankind,
by his Avorks, Rom i. 20 ; by his Avord, Mic. vi. 8 ; by his
servants, Dan. ix. 9, 10; and iDy their own consciences, Rom.
ii. 14, 15. They cannot plead necessity, for they choose sin,
when they might have rejected it, Prov. i. 29 — 31; Isa. Ixv.
12; lliev yield to sin, when they might have resisted it, Ileb,
xii. 4 ; and ihey persist in sin, when they might have been
saved from it, Jer. vi. 16 ; Matt. xiii. 15. They cannot plead
interest, because the practice of holiness is the truest interest of
mankind; as it is attended with the most extensive good,
1 Tim. iv 8, and it preserves from the greatest evil, Prov. xix.
23. Hence let us observe,
II. That the punishment due to sin is certain to
THOSE -WHO persist IN IT. Here observe,
1. Those who are exposed to punishmevt ; — the sinners
who persist in sin. Not those who renounce their sin, (I^zek.
xviii. 27,) but those who persevere in their evil courses, Prov.
xxii 3; Ps. Ixviii. 21. Whether they persist through vicious
23
inclinations, soll-iiglilcoiis |)ride, or careless delay, continuance
in sin must be attended with punislunent, Rom. ii. 8, 9. Hence
observe,
2. The punishment due to sin. This comprises — the curse
of God, Gal. iii. 10; — the terrors of death, Prov. xiv. .32; Job
xviii. 18; — the torments of a separate state, Luke xvi. 23, 24 ;
— a dreadful resuirection, John v. 28, 29 ; — banishment from
God, Matt. XXV. 41 ; — and consignment to endless misery,
2 Thess. i. 7—9 ; Matt. xxv. 46 ; Dan. xii. 2. This leads iis
to observe,
3. The certainty of this punishment. This evidently ap-
])ears — from God's judgmonts on former sinners. Witness
those on Achan, Josh. vii. 20, 21, 25 ; on Adonibezek, Judges
i. 6, 7 ; on David, 2 Sam. xii. 10, 11, 12; and on Ananias and
Sapphira, Acts v. 9, 10; Ps. ix. 16, 17; — from God's threat-
enings, Ps. xi. 6, and 1.21,22. And from God's perfections,
his unerring knowledge to detect otienders, and his almighty
power to punish them. Job ix. 4. Observe,
1. The folly of coinmitting sin in hopes of concealment.
However artfully contrived, variously covered, or unpunished,
uncensured, and unsuspected by mortals, Job xxxiv, 21, 22.
2. The propriety of searching and finding out our sins
now, in a way of penitence, Lam. iii. 40, 41. This constitutes
true wisdom, Prov. xxii. 3 ; and it is encouraged by the promise
of mercy, Prov. xxviii. 13.
3. The happiness of those who are sared from sin. They
feel no guilt, Isa. xii. 1, and they fear no shame, 1 John ii. 28;
Isa. xlv. 17.
Alpha.
24
VII. A CAUTION AGAINST FORGETFULNESS
OF GOD.
Deut. viii. 11.
" Beware that thou forget not the Lord thy God."
Had a book been handed down to us said to be written three
or four thousand years ago ; written by men who held the first
rank in hterary and scientific pursuits ; and written on the
most dignified and interesting subjects which could possibly
occupy the attention of the human mind, who is there that
would not venerate such a book, and deem it worthy of serious
perusal and general attention ? Such a book is the Bible ; its
antiquity is demonstrable ; the subjects on which it treats are
various, but all deeply interesting; many, awfully and mys-
teriously sublime. Moses, David, Solomon, Isaiah, Paul, and
others, were its authors ; or rather, its writers, for the Holy
Ghost inspired them. With what deep seriousness, therefore,
should we search this book, and prepare our hearts to profit
by its instnictions. The text, though delivered by Moses to
the children of Israel thousands of years ago, is addressed to
us now ; it contains an assumption, an intimation, and a
charge.
I. Men ake liable to forget God. This is the assump-
tion of Moses in the text. And it is a position that needs
Uttle confirmation. Were I to make an assertion on this
point, and then pass on to the consideration of some other
topic furnished by the text, I greatly question whether a sin-
gle individual in the congregation would call it in question.
But as this is a subject which cannot be too deeply im-
pressed upon our minds, we call your attention to the following
considerations :
1. We infer our liability to forget God, from the myste-
riousness of his tialure. Things that are near us, that we
see, and handle, and whose aspect appears familiar, are not
easily forgotten ; but things that are remote, that we have
never seen, and that are very mysterious, are not genemlly
25
snl)jects of our remembrance. No man hath seen God. He
is inliiiitely remote from human comprehension ; our ideas of
him nmst necessarily be very imperfect. This is one reason
why we are liable to forget him.
2. We infer our liability to forget God, from the moral
dislike we have to him. Those, to whom we have a strong,
deep-rooted attachment, we can easily remember ; our thoughts
cling to them,
" Thither our warm alTections move,
Nor can we call them hence.''
But those whom we dislike we easily forget. Sinners dislike
God ; there is a contrariety in their natures to God, they are
aliens from him, strangers to hhn, and ha\-e enmity in their
hearts against him ; hence they easily and frequently forget
lihn.
3. IVe infer our liability to forget God, from the facts
that fall under our notice. We need not go among pagans
and savages to be convinced that men forget God ; nor need
we penetrate the recesses of licentiousness, or the haunts of
vice, so common in various parts of our own country, to
satisfy us on the subject. Let each individual turn his atten-
tion inwardly, let him examine his own heart. How often is
God forgotten by us ! we forget his presence. He is always
with us, yet how seldom do we think of him ! — forget that he
will bring us to judgment — forget his mercies — and forget his
laws.
4. We infer our liability to forget God, from the testimo-
nies of the Scriptures. Read Ps. x. 4; xiv. 1 — 3 ; Job xxi.
14, 15; Rom. i. 28.
II. FoHGETFUI.NKSS OF GoD IS AN EVIL AGAINST WHICH
WE SHOULD BE PECULIARLY ON OUR GUARD. This is the
intimation in the text, and the reasons on which it is founded
are,
1. They who forget God must necessarily remain igno-
rant of him. Ignorance of God is highly censurable, because
man has a capacity for knowing God. The Holy Ghost is
given to us, that we may obtain this knowledge. God unites
in himself all that is great and good ; and he is therefore the
VOL. IV. c
26
most worthy object that we can know ; but those who forget
God never can know him ; nothing can be known that is for-
gotten.
2. They who forget God must necessarily disobey him.
Cod has given to us commandments, — commandments founded
in justice, goodness, and truth, which binds us to hate sin, and
to love hohness ; and in keeping of which there is great
reward. But they who forget God cannot keep his command-
ments, and disobedience to God is a gi'eat curse. Read the
terrible threatenings which God denounced against the dis-
obedient Jews, Dent, xxviii. 15 — 20.
3. They who forget God, must necessarily prove ungrateful
to him. God is our Creator, to him we are indebted for bodies
iearfully and wonderfully made ; souls exalted in their natures,
and adapted for elevated and eternal enjoyments. God is
our beneiactor ; he feeds us, clothes us, and defends us. God is
our Saviour ; his Son died for us ; his Spirit strives with us ;
his gospel encourages us ; his heaven invites us. And does not
all this loudly call for returns of gratitude ? But who can be
grateful that forgets God P Is not ingratitude a hateful, exe-
crable Clime ?
4. They who forget God must necessarily he punished by
him. I say necessarily, because God has threatened to punish
them ; and it is impossible for God to lie. " The wicked shall
be turned into hell, and all the nations that forget God," Ps. ix.
17 ; Judges iii. 7, 8.
III. Means should be used for the avoidance of
THIS HEINOUS CRIME. This is the object of the charge;
" Beware that thou forget not," &c.
1. Serious consideration should be exercised on all the
things that belong wito our peace. Man has a capacity for
thought, and a power of turning his thoughts on what objects
he pleases ; but alas ! nothing is more lamentable than the
extreme thoughtlessness of men concerning their souls, their
salvation, and their God. O would you avoid the crime of
forgetting God, give yourselves up to serious consideration.
" I thought on my ways," &c. Ps. cxix. 59 ; Deut. xxxii. 29 !
2 Tim. ii. 7.
2. Fervent and unremitting prayer should be offered up
to God for a change of heart. Whatever consideration we
27
may exercise, or whatever \'o\vs we may make, in reference
to our present subject, yet if God does not renew us in the
spirit of our minds, we shall be habitually liable to forget
him ; but when he creates a new heart, and renews a right
spirit within us, then we shall love God, and delight to think
ol' him. We shall with David, remember him upon our beds,
and meditate on him in the night watches.
3. We should constantly avoid those things tvhich tend to
exclude God from our thoughts. The expression in the text
is emphatic. Beware. — Be wary, cautious, suspicious of dan-
ger. Shun all needless association with sinners ; they forget
God, and their whole conduct and conversation tend to excite
others to forget him. Be not too anxious to augment your
worldly property. Nothing conduces more to forgetfulness of
God than prosperity. Moses had his eye especially upon this,
" For the Lord thy God," saith he to Israel, " bringeth thee
rmto a good land," &c. ver. 7. 0 what a propensity is there to
forget God when riches increase I
4. Let us use all the means rchich fend to turn our thoughts
t02vards God. Let us associate with the pious — frequent reli-
gious ordinances — read God's most holy word — contemplate
death, judgment, and eternity. In conclusion,
1 . inquire, Do we forget God ? This may serve as a dis-
criminating mark of moral character. Christians love to think
of God — sinners strive to forget him.
2. Exhort those who forget God, to consider their folly,
their ingratitude, and their danger.
Beta.
c2
28
VIII. RELIGION NOT A VAIN THING.
Deut. xxxii. 47.
" For it Is not a vain thing for you ; because it is your life."
One of our poets has compared the exit of a good man to
the sun, which seems ' larger at his setting.' And never
was the remark ilrore fully illustrated and confirmed, than in
the character and circumstances of Moses when he delivered
the text. He had heen great and good through life ; but now
his greatness and goodness appeared in higher perfection, and
shone with more than usual radiance. The closing scene drew
near, his race of peril and glory was just run. He had volun-
tarily chosen in early life to suffer affliction with the people of
God, and now he convenes them together, and delivers in their
ears his solemn, his final charge ; a charge which for genuine
affection, deep seriousness, grand and elevated sentiment, stern
fidelity, and awfully prophetic warnings, has never found a pa-
rallel. He rehearses the righteous acts of the Lord — reminds
Israel of their rebellions — warns them of their danger — in-
structs them in their duty, and closes the whole by saying,
" Ret your hearts unto all the words," &c. ver. 46, 47.
We will notice,
I. The object to which Moses referred ; — " It is not a
vain thing," &c.
II. The affirmation which he made concerning it ; —
" It is your life."
I. The object to avhich Moses refers. This is stated in
ver. 46, " Set your hearts unto all the words," &c. Two things
are included in these words, viz. personal and family religion.
Israel were to set their hearts to do all the words of the law
themselves, and then command their children to do them.
There were many laws, or commandments, which Moses re-
ceived from God, and delivered unto Israel, with which we
29
have nothing to do. Some were ceremonial, relating to the
])ecnliar mode of Jewish worship. Others were judicial, re-
ferring to the administration of justice among them. But the
moral law, which was am])lified in the ten commandments, and
epitomised in those well-known jirecepts, " Thou shalt love
tile Lord," &.C. Matt. xxii. 37 — 39, concerns us as much as
it did Israel, and we remark concerning it, that — It is impe-
rative in its nature. " Thou shalt love," &c. We are not law-
less heings, left to live at random ; nor has God given us a law,
and left it ojitional with us to ohserve it, or not observe it. But
it is imperative u])on us ; we must do it, or inherit a curse for
omitting to do it. It is comprehensive in its requirements.
It binds us to love God with all our powers, passions, and
aHections. Our thoughts, words, and actions, are to be in-
spired, regulated, and ruled by love. It is universal in its
extent. It binds everv man, in every clime, and in every
station to love God, and to love his neighbour. It is perpetual,
and eternal in its obligation. It knows no change by tlie
revolutions of years, it never can be abrogated. Should any
impure how this law is to be kept, Moses will instruct them,
" Set your hearts to all the words," &c. Set your hearts to
<;onsider the nature of this law. This will instruct you, how
utterly impossible it is for you to comply with the retpiisitions
of this law, without renewing gj-ace. " By the law is the
knowledge of sin." Know the law, and you will know your-
selves. Counterfeit coin is best detected by comjiaring it with
that which is genuine. — Set your hearts to pray for that grace
which will enable you to love the law of the Lord. Carnal
men hate the law, because it is so holy, it allows of no unhal-
lowed ])leasures, sanctions no criminal indulgence ; but good
men have the law of God in their hearts, meditate in that law
day and night, and are ready individually to say, " O how I
love thy law ! ' Set your hearts to expect the accomi)lishmenl
of that promise, " The Lord thy God will circumcise thy
heart, ' Ueut. xxx. G.
Fdmily religion is also enjoined ; — " Ye shall command
yoiu- children to observe to do all the words of this law."
Parental duty nuist be regulated by the law of God. Have
you children ? Get them to read, to understand, and to do
30
what the Bihle enjoins. Parental duty is authorized by the
fonamand of God. It is imperative upon parents to command
their children, " Ye shall command," &c. Such is the object
to which Moses referred. Let us consider,
II. The affirmation avhich he made concerning it;
— " It is not a vain thin";," &c. Here are two things to be
noticed ; what religion is not, and what it is.
1. It is not an e?«p/?/, airy, unsubstantial thing. For such
the word vain frequently signifies. .Job calls the months of his
affliction " months of vanity." Idols are called vanity, and
idolaters vain men. Religion is not a vain thing, not a phan-
tom of the brain, not a cunningly devised fable, but a sub-
stantial reality that may be felt, tasted, and enjoyed.
2. It is not a false deceitful thing. Vain words are false,
lying words. Taking the name of God in vain, is using it
falsely, as well as unnecessarily. Religion is not a false thing.
There are indeed false systems of religion, and lying vanities
substituted for religion, but the religion of the Bible is inviolably
true ; it emanates from a God of truth ; and it leads to trutli
in principle and practice. Infidels say it is false, but Christians
know it is true.
3. It is not a foolish senseless thing. " Vain man would
be wise ; " and ignorant men think religion is folly ; and count
the lives of its professors madness. " The preaching of the
cross is to them that perish foolishness," &c. But religion
is the essence of true wisdom ; under its influence we aim at
the noblest objects, by the adojjtion of the most eligible means
for securing those objects.
4. It is not a fruitless unproductive thing. " Vain is the
help of man." " Except the Lord keep the city," &c. Ps.
cxxvii. ]. Religion is universally profitable, Prov. iii. 13 — 18;
1 Tim. iv. 8; vi. 6.
But the principal reason why it is not a vain thing is, "It is
your life." To the Jews es])ecially this was applicable, be-
cause,
I . It was the means of prolonging their life. Long life
was promised to them, as the reward of obedience to the law
of God. " Through this thing ye shall prolong your days,"
&c. Exod. XX. 12; Prov. iii. 16; x. 27 ; Ps. xxxiV. 12, ^13.
And though it may be said, that these promises do not belong
31
to us, yet religion in numberless instances prolongs life, ;is it
sa\es us froni jmictices which teiul to the extinction of life.
2. // added to the happiness of their life. God's design
in all the dispensations of his grace is the promotion of human
happiness. What a miserable kind of existence is life without
religion ; to live under the curse of God, enslaved to the devil,
under the dominion of guilt, tormented with fears of hell, and
every day fitting for damnation. But whaft a happy glorious
life does that man possess who loves God, and knows that God
loves him.
3. It promoted the utility of their life. He who lives with-
out religion, lives uselessly. The life of a wicked man is a
curse rather than a blessing ; and nonentity is preferable to
existence, unless the end for which it is given be answered.
Religion teaches us to live to be useful. We juay for others
— set them good examples — consider the poor, and minister to
the necessities of the afflicted.
4. It prepared them for eternal life. Heaven is eternal
life ; not only eternal existence, but endless enjo\anent. Re-
ligion prepares for this life. He who loves God with all his
heart, is a vessel of honour fit for the master's use ; and God
will ere long receive him into his kingdom to behold his glory.
Inferences.
1. Religion consists in setting your hearts to know and keep
the commandments of God. This will serve to reprove those
who ])lace it in frames and feelings, lanciful notions, modes of
laith, dreams, visions, ra])tures, &c.
2. Religion is not a vain thing. How awfully do thousands
deceive themselves. Some treat it with sovereign contempt.
Others profess to know it; but their conduct belies their pro-
fession. How vain does it appear in the eyes of nudtitudes.
3. Religion is your life. Then tremble at the thought of
living without it. Without it you are dead even while you live.
O seek to know, love, and serve God ; then you will be ' happy
while on earth you live, mightier joys ordained to know.'
Beta.
32
IX. THE HAPPINESS OF ISRAEL.
Deut. xxxiii. 29.
" Happy art thou, O Israel."
These words were spoken by Moses, the man of God, when
he was about to die. The correctne.ss of his statement may be
relied on, for he was a faithful writer, and he was well acquainted
with the state of Isi'ael. Many foolish persons consider the
Israel of God as an abject and dejected people, svd^ject to super-
stitious fears, and a constant prey to gloomy melancholy ; but
this is so far from being the case, that they are the only happy
people in the world. But that we may understand this iiiterest-
ing subject, and profit by it, let us consider, hrst, who are
Israelites ; and secondly, wherein this happiness consists.
I. Who are Israelites ?
1 . The name took its rise from a memorable transaction in
the life of Jacob. He had supplanted Esau, who said, " The
days of mourning for my father are at hand, then will I slay
my brother Jacob." Gen xxvii. 41. To avoid this, Jacob fled
to his uncle Laban, in Padan-aram ; and after remaining with
him many years, returned with his family and flocks to the land
of Canaan.
2. To appease Esau, and to regain his friendship, Jacob sent
messengers before him, and directed them to address him in the
most respectful style ; " and the messsengers returned to Jacob,
saying, we came to thy brother Esau, and also he cometh to
meet thee, and four hundred men with him," chap. xxxi. 6.
This intelligence ])roduced great fear and distress ; but he did
Avliat all wise men should do in similar circumstances : first, he
settled his family affairs; and secondly, betook himself to
prayer.
3. And there wrestled with him an angel in a human form.
After a mighty struggle, the angel said, " Let me go, for the
33
(lay breaketh ; and he .said, I will not let thee go, except thou
bless me. And he said unto him. What is thy name P And
be said, Jacob. And he said, Thy name shall be called no
more Jacob, hut Israel : for as a prince hast thou ])o\ver with
God and with men, and hast i)revailed," verse 26 — 28. And
from that time all his descendants were called Israelites.
4. On that wonderful event, we remark. First, that the person
with whom he wrestled was the angel of the covenant, who
afterwards became incarnate ; " even the Lord God of hosts ;
the Lord is his memorial," Hosea xii. 5. Secondly, that his
])revailing was an assurance that he should prevail over his bro-
ther. And, Thirdly, that all true Israelites shall ever prevail,
both with God and man.
5. But who are Israelites now ? They are persons who
have seen their danger as sinners before the Lord ; they have
wrestled and jirevailed with the Saviour of the world ; they have
obtained the blessings of pardon, peace, and holiness. These
l)ersons, like Nathaniel, are without guile, John i. 47. They
are sincere, humble, and holy ; and worship God in the spirit,
rejoice in Christ Jesus, and have no confidence in the flesh,"
Philippians iii. 3. They are the true circumcision, are in cove
nant with God, obey his holy precepts, and are on their way to
the heavenly Canaan.
6. The ancient Israelites have been cut oil' for their unbelief
and disobedience : but those who believe on the Lord Jesus
Christ, and do his connnandments, are now his peculiar people.
He dwells among them, makes their hearts his holy temple, and
acknowledges them as his own. The seed of Jacob claim the
name of their great ancestor ; but the spiritual seed inherit the
blessing.
II. VVhkhkin duk.s the happiness of Israel consist P
1. Happiness does jiot imply an exemption from affliction,
for the afflicted are sometimes truly happy. But true ha])pi-
ness implies a calm tranquillity of spirit, a sufficient supply of
every necessary blessing, a grateful heart, and a measure of joy
and gladness. The causes of happiness are various. We shall
point out those which relate to Israel in the days of Moses, and
those which relate to all who are now trne Israelites.
2. Israel was happy in the great deliverance which God had
wrought for tbeui, in bringing them out of the land of Egypt,
c 3
34
and out of the house of bondage ; in alUision to which it is
said, " O people saved by the Lord," And all the Israel of
God are now happy in a deliverance from the guilt and power of
sin. They were captives, but J esus has proclaimed " liberty
to the captives," Isa. Ixi. 1. They are " free from condemnation,"
Rom. viii. 1. And " sin has no dominion over them," Rom.
vi. 14. " Happy is that people that is in such a case : yea,
happy is that people whose God is the Loi'd," Ps. cxliv. 15.
3. The Israelites were happy in the deserts of Arabia, in a
lich supply of all their ivants. The Lord " had rained down
manna upon them to eat, and had given them of the corn of heaven.
Man did eat angels' food : he sent them meat to the full," Ps.
Ixxviii. 24, 25. And Israel is happy now in abundant supply
of all their wants. They have suilicient food and raiment,
Luke xii. 31. They have the bread of life, John vi. 32. They
have the water of life. Rev. xxii. 17. And a holy apostle has
said, " My God shall su])ply all your need, according to his
riches in glory, by Jesus Christ," Phil. iv. 19.
4. They were happy in the protection of Almighty God.
" He was the shield of their help, and the sword of their ex-
cellency." " The eternal God is thy refuge, and underneath are
the everlasting arms," ver. 27. They had many enemies, but
the God of Jeshurun rode upon the heaven in their help, and
in his excellency on the sky, ver. 26. And is he not now the
defence of his people ? Is his arm shortened that he cannot
save ? Jesus watches over his own, and guards them safely
both by night and by day, so that we may ask, " Who is he
that will harm you, if ye be followers of that Avhich is good ? "
1 Pet. iii. 13.
5. They were happy in the special presence of God, and in
his holy worship. " A cloud covered the tent of the congre-
gaticm, and the glory of the Lord filled the tabeniacle, Exod.
xl. 34. There they worshipped him, and enjoyed high felicity,
in humble and devout a])proaches to his divine Majesty. The
church is now happy in the presence of the Lord. He dwells
in the midst of the golden candlesticks. Rev. i. 13. And they
are happy in his worship ; for his earthly courts resemble the
heavenly, where there is everlasting joy and gladness, Isaiah
XXV. 9.
6. But they were happy in the prospect of Canaan, a land of
35
rest, aboiiiuliiig witli oil and wine, and ilowing with milk and
honey. Their enemies set them at deliance ; but God said,
" They shall be (bund liars unlo thee, and thou shalt tread nj)ou
their high places. " The spiritual Israel have also the promised
land in view, the heavenly Canaan, where their present happi-
ness will be ])errected for ever, Heb. xi. 16. Canaan was a
tyjie of heaven; and as Joshua led the people of Israel into
that land, so Jesus will lead us to glory in the eternal world,
Heb. ii. 10. Every Christian believer is begotten again unto a
lively hope, by the resurrection of Jesus, " to an inheritance
incorruptible, undefiled, and that fadeth not away," 1 Pet. i. 4.
7. How widely diflerent is this happiness from that which
the world offers to its deluded votaries ! They eat, and drink,
and sleep; they follow the fashiiJns and amusements of the
world ; and they are called happy. But are their hearts at rest i*
Holy men may be found who are poor, and tempted and per-
secuted ; but God is their Father, angels are their servants, Je-
sus is their Saviour, saints are their brethren, and heaven is
their home.
INFERENCES.
1. True Israelites should ascribe their salvation to God.
They owe every blessing which they enjoy, whether tem])oral
or spiritual, to his goodness and mercy.
2. They should urge their way forward to the holy hill of
Zion. There they will enjoy ha]jpiness in perfection ; and
what is best of all, it will be without inteiTuption, and without
end.
3. Those who have tasted the pure pleasures of religion, and
who are now happy in God, should pity and ])ray for the world
which lieth in wickedness. God has done much for them, iuid
has taken them into his holy covenant. Let them do good to
all; and may God have the praise, both now and ever. Amen.
Sigma.
36
X. PROMPTITUDE OF CHOICE RECOMMENDED,
Joshua xxiv. 15.
" Choose you this day whom you will serve."
The text contains a most important piece of advice, addressed
to a highly privileged people, by a most distinguished cha-
racter, on a very memorable occasion. The speaker was Joshua,
the successor of Moses, who was invested v\ath his miraculous
powers, and high prerogative. The period at which the text
was spoken, was when he contemplated the near approach of
death ; and the individuals to whom it was addressed were the
elders of Israel, their heads, their judges, and their officers.
There are seasons when the force of truth acquires additional
energy ; when the time, the place, and the circumstances,
combiue their influence to give permanency to the impression
])roduced in the mind ; and the jseriod before us was one of
those occasions. Imagine a venerable old man, grown grey-
headed in the service of his God, and in active benevolence
for the good of his nation ; a man high in repute for his per-
sonal prowess, for his iinifonn and consistent character, for the
splendour of his talents, for his disinterested integrity, re-
hearsing in the ears of the heads of Israel, the wonderful conduct
of God towards them, reminding them of their degraded
origin, " Your fathers dwelt on the other side of the flood,"
ike. ver. 2. Of the plagues inflicted on Egypt for their sakes,
ver. 6, 7. How God defeated the design of Balaam, who
came to curse the people, but was constrained to bless them
altogether, ver. 9, 10. And he also reminded theiii of what
God had done for them since they inhabited the land of Canaan.
" Now, therefore," said he, " fear the Lord," &c. " and if it
seem evil unto you to serve the Lord, choose you," &c. Three
things we will notice, the act, the period, and the motives for
choice.
I. Let us notice the act of choice.
L Our choice should be divine in its object. We should
choose the Lord for our God. Choose God for our .sovereign.
37
that liP may govern us, and that we may suhmit to hisautlioritf,
and dis])ensutions. For our guide, that lie may direct us
amidst all the intricate snares of this world. For our husband,
that we may be married to him. for our ])ortion, that we may
bo satisfied with his favour, lUid for our ])altern, that we may
imitate him. O how many choose other objects !
2. Our choice should be rational in its character. It should
be the result of rational conviction ; the religion of some ])eo])le
lies solely in their passions, their hearts have been airccted, their
passions touched, and without counting the cost, or calling in
the aid of their iiUelleclual faculties, they commence their re-
ligious course, and join some body of professing Christians ; but
alas ! when persecution comes, they are oiiended, and their pro-
fession vanishes as the morning cloud, and as the early dew.
Let us wisely consider what we are doing, so that we may be
able to give an answer to every man who asketh us a reason of
the hope that is in us.
3. Our choice should be decisive in its nature. In reference
to many things in human life, we are called iipon to hesitate in
making our choice ; and after we have made it, we are left in
doubt as to its result. " For who knoweth what is good for
man in this life ?" But this cannot be the case, in reference to
the subject before us. We all know that if we do not choose
God for our portion, we must be inevitably ruined ; and under
the influence of this conviction, we should be so decided in our
choice, as not even to have a longing wish for the world, or a
single thought of returning again to its vain pursuits in (piest of
hap])iness.
4. Our choice should be practical in its operations : —
" Choose you this day whom you will serve."' Having chosen
God, you nuist serve him — totally, with soul and body ; uni-
fonuly, not merely on the Sabbath, or among the friends of
piety, but always and every where ; consistently evince that you
serve him. " Let others see your good works."
I J. Let us notice the pekiod of our choice ; — " Choose
you this day," &c.
L We should make our choice this day, because of the cri-
minal neglect of ivhich we have been guilty. As soon as reason
dawned upon our minds, and we were capable of making a
choice, we ought to have chosen God for our portion, tuid to have
38
been uniform in our attachment to him, from that time to the
present. But the days of our youth passed away in the total
neglect of God ; we purposed when anived at maturity to choose
the good part ; but alas ! here also many of us failed, and now-
some of us are old, and probably have never yet been decidedly
pious. O what culpable neglect attaches to us !
2. We should make our choice this day, /"ram a view of the
shortness and uncertainty of our time. ' Time is short,' our
days are as an hand-breadth, swifter than a post. We may
die to-day, our departure may be sudden. Death often gives
no signal of his approach, hut should we have a lingering
affliction, that is not a proper time to choose whom we shall
serve.
3. We should make our choice this day, because the present
is the only time when God has promised the aids of his Spirit.
The power of choice is from God ; that power is the effect of
his gi-acious operations in us. But his Spirit will not always
strive with us. God may be provoked to give us up to a repro-
bate mind. " Now is the accepted time."
4. We should make our choice this day, because the diffi-
culty of choosing will increase in proportion to our neglect of
it. Sin is a disease ; the longer that disease prevails, the more
inveterate it becomes. Sin is slavery ; the longer we continue
in it, the faster our chains are riveted, and the more difficult it
is to burst them asunder.
III. Let us notice the motives for choice. Joshua
gave this charge to Israel, it is given to us now.
1. The capacity which we have for choice is a reason for its
exercise. God gives nothing in vain. Had we ranked no
higher than brutes, and possessed nothing superior to blind
instinct, the ])ower of choice would have been precluded ; but
we are men, endowed with rational faculties, and capable under
the influence of the divine Spirit, of choosing God, and serving
him.
2. The perilous state in which vie arc without this choice
is another motive. How miserable is a man without God !
He who has never chosen God for his portion, has lio interest in
him, no union with him, no salvation from him. God is to him
no refuge, Christ no Saviour, the Holy Ghost no comforter :
39
heaven is no inheritance of his ; ruin must inevitabh' seize his
soul, if ho continue in a course of sin.
3. The happiness that results from our choosing God
should prompt us to comply tvith the requisition in the text.
He who has chosen God is in a state of safety and tranquinity.
His guilt is pardoned, his soul is renewed, his hope is like an
anchor, sure and sledfast, cast within the veil, whither the
forerunner is for him entered. The Lord's portion is his people,
and Jacob is the lot of his inheritance.
Conclude by intpiiring, • What choice have we made ?
Where are our affections placed ? Whom do we serve i* What
is our chief good ? Some worship mammon. Some serve the
devil. Exjiostiilate with such. Why make such a choice ?
The world cannot make you happy. With the devil you will
be tormented if you die in sin. Exhort those who have chosen
God to cleave to him. Amen.
Beta.
XL THE CONDUCT OF THE LORD TOWARDS
SAINTS AND SINNERS.
1 Sam. ii. 9.
" He will keep the feet of his saints, and the wicked shall be silent in darkness :
for by strength shall no man prevail."
Holy persons are favoured with the peculiar care and protection
of Almighty God at all times, and in all the varying vicissitudes
of life. For wise and good reasons he may suffer them to fall
into afflictions and temi)tations, but he will keep them safely in
those trials, and deliver them in his own good time. But he is
opjiosed to the wicked, and will punish them, either here or
hereafter, unless they repent and turn to him. They now .speak
against the Lord and his people, but ere long they shall be silent
in darkness. They may hope to prevail against pious and holy
persons, but no man can prevail, in any evil attempt to injure
40
the people of God, either by his own strength, or by the united
strength of his wicked companions. The words of our text are
a part of Hannah's elegant song, when God had given her a
son, who was to be a great prophet in Israel. Her adversary,
the other wife of Elkanah, had triumphed over her ; but now
she triumphs, with a holy triumph, in the Lord her God. Ob-
serve,
1. The Lord will keep the feet of his saints.
L The word saint signifies a holy one. It is opposed to the
word sinner. The saints of God are holy both in heart and life.
Their tempers are holy ; their conversation is holy ; and their
works are holy. A sinner, whatever profession he makes, is no
saint ; and a saint, whatever his infirmities may be, is no sin-
ner. The word is frequently used by way of contempt, and is
intended to convey an idea that the saints are precise, formal,
conceited, and hypocritical professors ; but this arises either
from ignorance, or from a hatred of all that is good. That
there are such professors of religion we allow, and it is a matter
of grief; but they are sinners under a mask, and it is wicked to
charge good men with their hateful conduct.
2. Saints are on a journey through this world of sin and sor-
row to a better country, Heb. xi. 14 — 16. The way which
they take, by the direction of unerring wisdom, is both difficult
and dangerous. Sometimes they find it a slippery path of
temptation. Psalm Ixxiii. 2. Then they walk in darkness, and
have no light, Isa. i. 10. Many snares are laid for their feet
by wicked men, who seek their ruin. Psalm xxxviii. 12. And
stumbling-blocks are cast in their way, that they may stumble
and fall. Rev. ii. 14. In all these circumstances their feet must
be kept, that they may stand, and proceed on their journey in
perfect safety.
3. The Lord himself keeps their feet. He guides and di-
rects them by his counsel. Psalm. Ixxiii. 24. When they fall
into affliction, he keeps them from falling into sin, Ps. xxxvii.
23, 24. They walk before him under his Almighty protection.
Gen. xvii. 1 . While this is the case, they go from strength to
strength. Psalm Ixxxiv. 7. Under the care of the Lord, they
do not stumble ; they do not wander ; they do not foil. Their
feet are shod with iron and brass, and are kept clean, and
41
sound, and strong, Dent, xxxiii. 25. We are required to
ponder the path of our feet, that our vays may he cstahHshed,
Prov. iv. 26. This is good and necessary, but we cannot see
our way without the Hght of the word, Psahn cxix. 105. Nor
can we ])roceed in it without the help of the Lord.
II. Thk wickkd shall «k silent in dakknkss.
I. The wicked are without God in the world, Eph. ii. 12.
The}' walk in the broad way which leadcth to destruction, Matt,
vii. 13. We may divide them into two classes ; first, those who
keej) u]) a fair a])i)earance, but who indulge secret sins ; and ol
whom it may be said, as of the heathen professors, " it is a
shame even to speak ol" those things which are done of them in
secret," Eph. v. 12. Secondly, those who are o])enly wicked,
and who glory in their shame, while they are ashamed of their
real glory, Phil. iii. 12. Tiiese are drunkards, swearers, and
Sabbath-breakers ; and by persevering in their sins, they soon
become robbers, thieves, and murderers. They sin both in the
sight of God and man ; for they neither fear God, nor regard
men, Luke xviii. 2.
2. These are noisy and clamorous, boasting of themselves,
and ])rone to speak evil of God and religion ; but the time is
at hand when they shall be ])ut to silence. They will be silent
ill the giave. " Let the wicked be ashamed, and let them be
silent in the grave," Psalm xxxi. 17. But they will be silent in
the great day of the Lord, not having a word to say in theii
own defence, or against the justice of the Judge ; nor will they
llien accuse or rcj)roach the saints of the INIost High ; but will
be like the man who had not on a wedding ganiient, for he was
s])eechless. Matt. xxii. 12. What a change of circumsiances !
The boaster is confounded; the self-confident is put to shame;
and the jiersecutiiig tyrant has not a word to say for himself.
3. Darkness shall encompass them about on every side.
They are sometimes brought into darkness in the jiresent world,
by the judgments of God. "They shall look unto the earth,
and behold trouble and darkness, dimness of anguish ; and they
shall be driven to darkness," Isa. viii. 22. Then they are
turned into the grave, " a land of darkness, as darkness itself;
and the shadow of death, without any order, and where the light
is as darkness," Job x. 22. Afterwards, they shall be cast into
42
" outer darkness, there shall be weepmg and gnashing of teeth,"
Matt, xxii, 13. In that horrid prison they will be without
comfort, without a fiiend, and without hope.
III. For by strength no man shall prevail.
1. Wicked men fight against God and truth, but they cannot
prevail. They are weak and impotent, but God is almighty.
He could crush the world to dust in a moment, if it pleased
him to do so. What, then, is the feeble arm of man ? " Woe
unto him that striveth with his Maker. Let the potsherd strive
with the potsherds of the earth," Isa. xlv. 9. Truth is strong.
It has been opposed by heathens, Jews, Turks, and infidels ;
but they never could prevail, because it has been supported by
the ai'm of Omnipotence. They may continue to rage and
imagine vain things, but " he that sitteth in the heavens shall
laugh : the Lord shall have them in derision," Psalm ii. 4.
2. They fight against the church, not only by what they call
argument, but by secret and open persecution. Their attacks
have been frequent, violent, and cruel ; but they never could
prevail, and they never will prevail, because the church is built
upon a rock. Matt. xvi. 18, Superstition, bigotry, and wild
fanaticism, must fall ; but the gates of hell cannot prevail
against the church, for it is a kingdom which cannot be moved,
either by secret or open foes, Heb. xii. 28. The ark is safe
without the support of an Uzzah, 2 Sam. vi. 6. We fear gi'eatly
when the wicked are in power, but ' God is above men, devils,
and sin.'
3. Pious individuals are frequently attacked by the wicked,
but they cannot prevail. Hell may rage against them ; the
children of the wicked one may plot their ruin ; but God is
their strong hold in the day of trouble, Nah. i. 7. Did Goliath
prevail against David ? Did the enemies of Daniel prevail ?
Did Peninnah prevail against Hannah ? Did Ahab prevail
against Elijah ? Carefully examine the deliverances which God
wrought for those worthies, and take courage, for with him
there " is no variableness, neither shadow of turning," James
i. 17.
Inferences.
1. God has his saints on earth. They are but fevi' in num-
ber, when compared to the great bulk of mankind ; but they
43
will be many when the wickedness of the wicked comes to an
end, Psalm vii. 9.
2. The saints are safe. While they retain holy principles,
and engage in holy practices, no power can prevail against
them ; for God, who is jierfectly holy, will safely keep his obe-
dient children.
3. 13nt the wicked are in awful circumstances. While they
are opposed to God, he is o])posod to them ; and if they die in
their present state, they will be ruined for ever. Oli may they
now repent, retuni, and live ! Amen.
81GMA.
XII. DAVID'S CHARGE TO SOLOMON.
1 Chron. xxviii. 9.
" And thou, Solomon my son, know thou the God of thy father, and serve him
with a perfect licart and with a willing mind ; for the Lord searcheth all hearts,
and undcrstandeth all the imaginations of the thouglits; if thou seelc him, he will
be found of thee ; but if thou forsake him, he will east thee oflF for ever."
Thkse words contain advice given to a hopeful son b}- an ex-
cellent father, under very afiecting circumstances.
1. Advice given to a hopeful son. This Solomon certainly
was, — As the object of God's distinguished favour; being cho-
sen by God to govern his peoj^le, ver. 5, and interested in
God's promises of fatherly regard and protection, ver. 6, 7, —
And as eminent for wisdom and i)iety. See 2 Chron. i. 7 — 12.
Now the interest of a son so hopeful must needs lie near a
parent's heart : and that David felt this is incontestable ; for it
may be justly affirmed that this advice was given,
2. By an excellent father. He evidently excelled — in pa-
ternal aliection. This he abundantly manifested in his conduct
towards Amnon, Absalom, and Adonijah, as well as Solomon.
In this he was rather excessive than defective. — In experience.
He had witnessed almost all the possible vicissitudes of human
life. He had been the subject of gi-eat honour and dishonour.
44
He had known how to abound, and how to suffer the want of
all things, He had been conversant with the most lovely, and
the most detestable of mankind. He had most exquisitely felt
both the bitter effects of sin, and the consolations of piety.
Hence he must have been well qualified to impart the best
counsel. — He also excelled in knowledge; being under the
guidance of God's unerring spirit, 2 Sam. xxiii. 2. This coun-
^ sel was oiven,
^ 3. Under most affecting circumstances. When David was
preparing to resign his earthly honours — about to appear be-
fore his heavenly Judge — and must soon be rendered incapable
of giving farther advice. Being the dying counsel of such a
flither to such a son, it must be highly important, and worthy
of our serious attention. " And thou, Solomon my son, know
thou," &c. In these words we find a course of acceptable piety
most powerfully urged. Let us therefore observe,
I. The course prescribed ; — " Know thou the God of
thy father, and serve him," &c. In fulfilling this course we are
required,
I. To know God;--" Know thou," &c. This connnand im-
])lies — That mankind by nature do not know God, Ps. xiv.
2, 3 ; .Jer. ix. 3. They do not understand God's relations to
mankind, as their rightful sovereign ; their guide in difficulties ;
their Redeemer from evil ; and their friend in necessities, Ps.
X. 4. They do not acknowledge God in these relations. They
neither bow to his authority, Exod. v. 2 ; Isa. i. 2, 3 ; nor at-
tend to his guidance, Jer. vi. 16 ; nor acce])t his salvation,
John iii. 19 ; nor confide in his friendshi]), Zeph. i. 12. They
do not enjoy God in these relations, Eph. ii. 12. That the
knowledge of God must be sought to be enjoyed. This ap-
pears from the command^ " Knov/ thou the God of thy father ;"
and from the promise, " If thou seek him, he will be found
of thee." Seek therefore the knowledge of God — by searching
the Scriptures, which testify of him, John v. 39. And by
acknowledging God in his relations, Prov. iii. 6. In so doing
— Resign yourselves to his direction as your guide; by taking
his vvoid as the rule of your faith and practice, Ps. cxix. 128.
— Devote yourselves to him as your sovereign, Rom. vi. 13.
Ap])ly to him as your redeemer, for salvation from all sin, by
repentance, affiance, and importunate jnayer, Hos. xiv. I, 2, 3.
45
And habitually confide in him as your friend, as your all-suffi-
cient friend, Gen. xvii. 1 ; and your uneliangeable friend, . James
i. 17. In fullilling this course we ai'o re(juired,
2. To serve God luith a perfect heart and a willing mind.
— Serve him, by persevering attention to his guidance. Acts
iii. 22, 23 ; Heb. xii. 25 ; by habitual dependence on Christ'.s
mediation, Col. ii. 6 ; by stedfastly resisting Satan, 1 I'et. v.
8,9; by aspiring after spotless purity, 2 Cor. vii. 1; 2 Pet.
iii. 14; and by doing good to mankind for God's sake, Gal.
vi. 10; Rom. xiv. 17, 1<S. — Serve him with a perfect heart:
with finn resolution to serve God alone. Matt. iv. 10 ; and
with constant care to please God in all things. Matt. vi. 22 ;
1 Cor. X. 33. Serve the Lord with a willing mind ; from a
principle of grateful aflection, Rom. xii. 1 ; and in cheerful hope,
1 Pet. i. 13.
3. Thus to know and serve God may he justly denominated
a coui-ie oj acceptable piety. It is acceptable piety ; in oppo-
sition to the com])limental piety of the antinoniian, for it in-
cludes actual service ; to the affected piety of the In^pocrite, for
it includes sincerity of heart ; to the erroneous j)iety of the
superstitious, for it includes service directed by the knowledge
of God ; and to the servile piety of the Pharisee, for it includes
service cheerfully rendered. It is a course of piety ; in oppo-
sition to the inconstant pious intervals of unstable professors,
Hos. vi, 4. That we may fulfil this course of acceptable piety,
let us observe,
II. The ar(;uments by which it is urgkd. These are
deduced,
1- From the knowledge of God as our observer. — "For the
Lord searcheth all hearts." This implies, — That all our de-
portment is exposed to God's inspection : all our thoughts, and
consecpiently all our words and ways, Ps. cxxxix. 2 — 4. That
he actually recpiires holy service, arising from pure motives ; for
he understandeth tlie imaginations of the thoughts, 1 Sam. xvi.
7; 1 Chron. xxix. 17. We must serve God sincerely, or be
doomed to infamy, Isa. xxxiii. 14,
2. From his goodness as oiir Redeemer. This is manifested
— In his ])ast kindness. He is the God of thy father, his
guide, his guardian, and his benefactor, Ps. Ixxxiv. 1 1 ; and
as he is no respecter of persons, all who serve him may hope
46
in him, Rom. x. 12; Lam. iii. 24. In his benevolent in-
structions. He informs us what he requires of us, with the
most gracious design ; he calls us to know him, that we may
enjoy him ; and to serve him, that we may be blessed by
him, Isa. xlv. 19. — And in his faithful promise. He will be
found of thee. This is his engagement, and will be fulfilled.
Numb, xxiii. 19 ; it is his purpose, and none can frustrate it,
Dan. iv. 35
3. And from his just severity as our Judge. — "If thou for-
sake him, he will cast thee ofi' for ever." This teaches us, —
That God our Judge cannot be imposed on : for he knows and
scrutinizes all our conduct, 1 Sam. ii. 3 ; Prov. xvi. 2; Eccl.
xii. 14. That forsaking God is highly resented by him : as
implying ingratitude, treachery, and folly, Jer. ii. 13, 19. —
And that apostacy from God is justly punished with eternal
banishment from him. Compare Job xxi. 14, with Matt.
xxv. 41.
APPLICATION.
1. You must serve God on earth, or you cannot live with him
in heaven, Matt. vii. 21.
3. That you may serve God acceptably, you must first know
him. Exod. v. 2.
3. The knowledge of God should he restlessly and confidently
sought, Prov. ii, 3 — 5 ; Jer. xxxi. 31 — 34.
Alpha.
XIII. EARLY PIETY EXEMPLIFIED IN JOSIAH
2 Chron. xxxiv. 3.
" While he was yet young, he began to seek after the God of David his father."
It was the observation of an inspired apostle, that " not many
wise men after the flesh, not many mighty, not many noble, are
47
called." God's people have generally been an adlictcd and a
poor people ; " the poor have the gosjiel })reached to them," and
"God hath chosen the poor in this world, to he rich in (iiitli,
and heirs of the kingdom which he hath jnomised unto them
that love him." Bnt the individual exliibited to our view in the
text, was diflerently circumstanced. He was a king, and sat
upon a throne, and reigned over a gi'eat people ; and though
many acts of his life are inimitable by us, yet in the view in
which the text represents him, he is eminently worthy the at-
tention of the junior part of my congi-egation. We will there-
fore notice three things,
I. The object aftku ■whom Josiah sought: — "The
God of David his father."
II. The manner now he sought after that object ;
which will be seen by referring to this chapter.
III. The period of life when he did it: — "While
he was yet young," &c.
I. The object after whom Josiah sought. Josiah
sought after the God of David his father. Josiah lived four
hundred years subsequently to David, but being David's re-
mote descendant he is considered as his son. Also, when
one person imitates another, by a familiar mode of speech,
he is represented as his son. Abraham was the father of
the faithful. " Ye are of your father the devil, because his
works ye do." Josiah imitated David, see ver. 2. God was
David's God.
1. God was David's teacher. David was a man of exten-
sive infonnation, his knowledge was various ; he knew much of
God and his works ; much of men and things ; hut he was in-
debted to God for his instruction. " The Lord is my light,'"
&c. Ps. xxvii. 1. " Thou through thy conmiandments hast
made me wiser than mine enemies," " I will thank thee, O
Lord, who hast given me counsel." David's soul was dark and
ignorant by nature, but God instructed and taught him great
things out of his law.
2. God was Davids comfort. He w-as involved at times in
great trouble ; he had tasted the wonnwood and tlie gall ; the
waves and the billows had gone over him ; he had experienced
personal, family, and national ti'ouble. But he had ap])lied
unto God, and was enabled to say, " In the multitude of my
48
thoughts within me, thy comforts delight my soul." " Bless the
Lord, 0 my soul," &c. Ps. ciii. 1, 2.
3. God was David's delijht. David seemed totally at a loss
to express the ardency of his attachment unto God. " O God,
thou art my God," &c. Ps. Ixiii. 1. "As the hart panteth
after the water hrooks," &c. Ps. xlii. 1, 2. When deprived of
the public ordinances of religion, he appeared even to envy the
sparrows who made their nests near unto the house of the Lord,
Ps. Ixxxiv. 3.
4. God was David's defence. David had many enemies ;
they who hated him he said, " were more than the hairs of his
head." " But the Lord," said he, " is my rock, and my for-
tress, and my deliverer," &c. " When I cry unto thee, then
shall mine enemies turn back," &c. Thus, Jehovah was
the God of David, and after him Josiah sought; but let us de-
scribe,
II. The manner how he sought after God. In-
fonnation on this subject we collect by perusing his history.
1. He sought God from a deep conviction that his conduct,
and the conduct of Israel generally, teas highly offensive to
God, and that they were exposed to imminent peril. For in
his reign, while they were repairing the temple, they found
a copy of the book of the law, and by reading that, and com-
paring their conduct with it, they saw the criminality of their
lives; and that wrath was ready to come upon them. Let
lis read our Bibles, and compare ourselves with the records of
revelation,
2. He sought God in deep self-abasement of soul. When
he heard the book of the law read, he rent his clothes and
wept, see ver. 19, 27. Humility best becomes those who
seek the Lord ; a view of our sins, a consciousness of danger, a
consideration of the majesty and glory of God, all should tend
to humble us.
3. He sought God by destroying the idols out of the land
Manasseh, the grandfather of Josiah, had reared up altars for
Baalim, made groves, and worshipped the hosts of heaven.
And Anion, his father, had worshipped the carved image which
Manasseh had made ; but Josiah purged the land from idols,
ver. 3, 4. Here we cannot exactly imitate him, but we should
purge our hearts from idols : every human being is addicted
49
to idolatry, to love the creature rather tlian tlic Creator ; hut
God will have no rival, he will not give his glory to another.
4. He soiifjht God by restoring his true worship, and fre-
quenting it. The house of God had been neglected and
forsaken, but Josiah got workmen, and builders, and artificers
in great numbers, and they repaired the tem])le ; and Josiah
restored the passover, and the people celebrated it, " so that
there had been nothing like it since the days of Samuel, nei-
ther did any of the kings of Israel keep such a passover as
Josiah kept." Here too, our conduct must necessarily vary
a little from that of Josiah's ; but those who would seek God,
should frequent his public ordinances. These we have in
abundance.
5. He sought God ivith all his heart. — " For, like him,
there was no king before him that turned to the Lord with
all his heart, and with all his soul," &c. 2 Kings, xxiii. 25.
Here we must fully imitate Josiah ; God demands our hearts,
our whole hearts, and we nnist turn to him heartily, and in the
most unreserved and decided manner.
III. The period of life when he did it: — "While
he was yet young," &c. " He was eight years old when he
began to reign ; and he reigned eight years, and then he began
to seek," &c. We should seek God while we are yet young,
because,
1. God is the best object ivhom we can seek. — " All nations
before him are as nothing ; and they are counted to him less
than nothing and vanity." To whom then will you liken God ?
Examine all the objects which men are accustomed to seek
after, and say which of those objects can be compared with the
Lord ?
2. Youth is the best time for seeking God. — It is the most
acceptable time with God, " I love them that love me, and
those that seek me early shall find me." It is the most
pleasant time with us. The yoke of Christ is then peculiarly
easy, and his burden more than ordinaiily light. How hard
and difficult it is for old sinners to seek God! It is the
only certain time we can command. How few live to see old
age. " Man that is bom of woman is of few days and full of
trouble ; " thousands die daily : life is but " a vapour that ap-
peareth for a little time and then vanisheth away." Let me
VOL. IV. D
60
then persuade you, young people, to imitate Josiah. Reflect on
the advantages attendant on such a mode of conduct. There are
personal advantages ; seek God, and you "will find him, — seek
God, and you will live. There are relative advantages ; Jo-
siah's conduct stimulated others to seek God, and, perhaps,
thousands, and tens of thousands, were benefited by his ex-
ample. We cannot promise ourselves such extensive useful-
ness, but we may all be useful in a greater or less degree. How
many of you, young people, would gladden your parents by
seeking the Lord ! How useful might you be to your juvenile
companions ! But many young persons perceive no necessity
for seeking the Lord ; but this necessity exists, whether you see
it or not. Oh ! how awfully are you deceived ! Others attach
a degree of meanness to this exercise. To such we say, look
at Joseph, Samuel, Solomon, Abijah, Daniel, Timothy, &c.
But some have suffered the morning of their lives to pass away
without seeking God : to such we address a word of exhorta-
tion, reproof, and encouragement.
Beta.
XIV. GOD'S CHARACTER OF JOB, AND THE
PROTECTION HE AFFORDED HIM.
Job i. 8— u,
" And the Lord said unto Satan, Hast thou considered my servant Job, that
there is none Uke him in the earth, a perfect and an upright man, one that feareth
God, and escheweth evil ?" &e.
Some look on this book as a mere dramatic performance.
Others, and indeed most of the commentators, consider it as
real history. It opens with an account of Job's residence.
51
piety, wealth, domestic felicity, and devotion. A figurative
assemblage of the angels is mentioned, at whicli Satan is said
to have been present ; and here are recited God's address to
Satan, and Satan's reply to him. In directing your attention
to these words, we would notice,
I, The kelation in which Job stood to God. — He
was God's acknowledged servant : " Hast thou considered my
servant Job ? "
1 . Job was God's servant in the same sense in which every
good man is his servant ; that he is his purchased property,
1 Cor. vi. 19, 20. He, therefore, has no right to dispose of
himself, Rom. xiv. 7 — 9. Nor has any one but his lawful
master a right to dispose of him, 1 Cor. vii. 22, 23. Much
less has the Christian any right to yield obedience unto sin,
though it were but for the shortest time, and in the most secret
maimer, Rom. vi. 4 — 16. He has presented himself unto God
formally and entirely, Rom. xii. 1. He, consequently, does all
in the name of the Lord Jesus, Col. iii. 17. And he does all
with good will, being deeply sensible of his obhgation. Col. iii.
23, 24. We do not say that Job had these perfect views of his
obligation gi-owing out of his redemption ; but that he had some
sight of it is indisputable. And so far as his light extended, so
far it influenced him, as it does all good men. But,
2. Job was God's servant in a sense not common to good
men : for he appeal's to have been called by common consent
and reference, to act as a ruler and as a judge among men. An
evident reference is made to his magisterial acts. Job xxix. 7 —
J 7. And those who in the order of providence are called to
fill such situations, are emphatically styled God's servants, Rom.
xiii. 4. Let us notice,
IL The CHARACTER WHICH GoD GAVE HIS SERVANT JoB;
" Hast thou considered," &c. him, " that there is none like
him in the earth," &c. This character was not precipitately
given, before its subject could be known. Nor was it given
by one who knew not Job. Least of all was it given by one
who w^as capable of any unbecoming jjartiality. In saying there
was no one like him in the earth, that is, in the land where he
dwelt, it is not said that none had it in his power to be like him.
For any thing the history says to the contrary, all in the land
might have been like hhn ; and those were blameable that were
D 2
52
not so. And surely, we have authoiity to say that all in this
land and in this assembly, might be as excellent as he was.
But wherein did his excellence consist ? vvhy,
1. In fearing God. The fear of God is a feeling of the
soul, springing from a discernment of the advantages flowing
from God's favour, or of the dreadful consequences of falling
short of it. This fear will lead us to seek his favour, and to
avoid his frown. And to attain our object, we shall be led to
rexerence and worship God in spirit and truth.
2. This fear led Job to eschew evil. To eschew a thing,
is to shun it with abhoiTence. Job did not eschew evil or
sin (which is the thing intended by evil) out of mere caprice.
Sin is called evil, because the most jiemicious or injurious ef-
fects spring from it. Job eschewed all evil in the act, all evil
in appearance, and all incitement to evil ; and like a watchman
on his tower, he observed and examined every object that ap-
proached his citadel. But,
3. He was a perfect man. This means more than a merely
sincere or guileless man, such as Nathaniel, John i. 47. By
a perfect man we intend more than one whose whole nature is
sanctified in part but not entirely. Such is not the perfect man
of either the New Testament or the Old. The word means
any thing finished or complete ; Job therefore was a finished or
complete man, considering the time in which he lived, and the
opportunities he enjoyed; and as he was a perfect, so,
4. He was an upright man. This is not to be taken as a
merely tautological manner of expression ; as the last particular
was rather intended to express a right or perfect state of mind,
so this denotes an unblemished conversation. Such was the
character of Job, and such should be the character of every
good man. No wonder therefore that God should be so mind-
ful of, and so favourable unto him. This leads us to notice,
lit. The protection which his God afforded him;
— " Hast thou not made an hedge about him P" &c. God ex-
tended to him an effectual protection ; he confeired on him a
special blessing, in consequence of which he enjoyed an unusual
prosperity.
1. He extended to him an effectual protection. This is an
allusion to an enclosure which is usually surrounded by a hedge
or wall, to answer the purposes of the proprietor. Thus Jeho-
53
v;\h suiroiuuled his Jewish vineyard with a fence, and cleansed
and planted it, Isa. v. 1 , 2. And when it yielded not fruit to
expectation, he threatened to break down its fence, and to sutler
it to be eaten up and trodden down of men, Isa. v. 5, 6. Some
cities have had a double, and some even a treble wall or fence ;
thus was a fence set round Job's person, l»ouse, and substance.
Sometimes the angels or messengers of God surround his
people, Ps. xxxiv. 7. At other times Jehovah himself becomes
their guardian, Zech. ii. 5. In some such way he seems to
have been Job's defence; for Satan here confesses that the
defence of this saint was most complete, — " Hast thou not made
an hedge about him ? and about all that he hath, on evcnj
side P " So complete was this fence, that there was no access
for Satan either to the person, family, or property of Job, but
by divine permission. How necessary is it that God should
thus surround all his saints, seeing they dwell in the midst o(
adversaries and dangers. But,
2. To this effectual protection, God added his special bless-
ing. God blessed not Job as one creature blesses another, by
wishing him a blessing. Nor did he merely bless him as we
bless God, by eulogizing him. He blessed him by succeeding
the works of his hands. This is what we are wananted to
ex])ect ; for as a good man undertakes all with a view to the
divine glory, so Jehovah undertakes to prosper him, Ps. i. 3.
Without God's blessing the most flattering means must be
abortive, Eccles. ix. 11 ; Zech. iv. 6. And because God blessed
the works of Job's hand, he was,
3. Made to enjoy unusual prosperity ; — " and his substance is
increased in the land." For a proof of his prosperity, see Job
i. 3. And what he had he received from God as a blessing. And
Job not only kneiu how to make a good use of his substance, but
was disposed to do so. So that his proceedings were not only
honourable, but honoured before God and men. Such in his
measure every good man ought to be, and will be. We observe,
IV. Thk malevolence and invetekacy of Satan as
THE ADVEHSAHY OF God's PEOPLE. In no Other way could
he injure Job, and therefore he insinuated that his motives for
serving God were sinister and seliish. " Doth Job serve God
for nought ?" Serve him for nought ! no, indeed ; God is not
a hard master, nor yet is he unrighteous to forget the work ot
54
faith which his saints render to him, nor their labour which
proceedeth of love. And as God is pledged to reward the
services of his people, so are we encouraged to look to his pro-
mised recompence, Heb. x. 35. Satan would indeed insinuate
that those who look unto this recompence are sinister in their
designs : nor Satan only, — for there are others who dare to
broach this doctrine ; but our comfort is to know that the word
of God affords no countenance unto it. It certainly had no
countenance from the conduct of Moses, Heb. xi. 26. Nor yet
from that of Paul, 2 Tim. iv. 6 — 8. It would be an unworthy
thing for any saint to be actuated merely by the hope of gain
in the service of God ; but to be animated by the hope of that
which God hath made matter of promise, cannot be improper
or unbecoming. When Satan could not lower Job in the esti-
mation of his Master, he endeavoured to procure the appoint-
ment, or at least the pennission, of distressing events to him,
hoping hereby to discourage and wear hiin out. " Put forth
thine hand now, and touch all that he hath," &c. Thus he did
to Job, and thus we may expect him to do to us. But if such
events be pennitted, they will only prove touchstones of our
sincerity, and will, under God, refine us from our dross, and
improve our views, feelings, and dispositions ; so they did to
Job.
Improvement.
1. We see who they are whom God protects : let us neither
accuse him of being unkind, nor unfaithful, if he does not hedge
us about, unless we bear this character.
2. We see the nature of the protection and blessing which
God affords to his people : if we belong to them, let us comfort
ourselves in our security and prospects.
.3. As we here see what insinuations Satan can bring against
the best of men, and how industrious he is to bring affliction
on them, let us not be surprised if thus he deal with us.
4. Let us endeavour to secure all the purity and gi'ace of our
dispensation, that we may be prepared for his assaults.
Iota.
55
XV. THE FAITH AND HOPE OF JOB IN HIS
REDEEMER.
Job xix, 2» — 27,
" For I know that my Redeemer liveth, and that he shall stand at the latter
day upon the esuth : and though after my skin worms destroy this body, yet in
my flesh shall I see God; whom I shall see for myself, and mine eyes shall be-
hold, and not another ; though my reins be consumed within me."
This celebrated text has been variously interpreted. While
some, without any solid proof, have considered it as an intei-jw-
lation, others have limited its meaning to the return of tempo-
ral felicity to Job ; but if we cai-efully examine the preceding
chapters, it will appear that he had no hope of deliverance from
his calamitous circumstances, in the present world. Yet, while
he was weighed down by a heavy load of afflictions, and misre-
presented by his mistaken friends, he looked forward to the
coming of his Redeemer ; and had a comfortable assurance
that he would avenge his wrongs, raise him from the dead, and
bless him with the beatific vision. First, Job had a living Re-
deemer; secondly, he thought his afflictions would tenninate in
death ; but, thirdly, he had a joyful hope of a hajjpy resunec-
tion from the dead.
I. Job had a living Redeemer.
1. The work of a Redeemer is great and highly important.
First, he jiays a price for the lost possession of his brother :
"If thy brother be waxen poor, and hath sold away some of
his possession, and if any of his kin come to redeem it, then
shall he redeem that which his brother sold," Lev. xxv. 25.
Secondly, he saves and delivers him : " He saved them from the
hand of him that hated them, and redeemed them from the
hand of the enemy," Ps. cvi. 10, Thirdly, he vindicates and
avenges his brother : " The revenger of blood himself shall slay
the murderer," Num. xxxv. 19.
2. Christ is the Redeemer of men. He bought us with his
blood. We " were not redeemed with conuptible things, as
silver and gold, but with the precious blood of Christ, as a
56
Lamb without blemish and without spot," I Pet, i. 19. He
saves and delivers his people from the guilt and power, and
from the pollution and punishment of sin. He " gave himself
for us, that he might redeem us from all iniquity, and purify
unto himself a peculiar people, zealous of good works," Tit. ii.
14. And he will vindicate and avenge his church : in allusion
to this, he says, " The day of vengeance is in mine heart, and
the year of my redeemed is come," Isa. Ixiii. 4.
3. The Son of God, our Great Redeemer, was living in the
days of Job ; and he had a saving interest in him, in the afflic-
tions which he suffered, from the devil and from men. He says,
" My Redeemer liveth." If our Lord had no existence prior
to his incarnation. Job should have spoken in the future tense,
saying, ' I know that my Redeemer shall live ; ' but he spake
correctly, for his Redeemer was then living. He had glory
with the Father " before the world was," John xvii. 5. He was
rich in a prior state of existence, yet for our sakes " he became
poor," 2 Cor. viii. 9. He was the only begotten son of the
Father, John iii. 16.
4. But how does it appear that the Redeemer of Job was
the Son of GodP From these words, ''He shall stand at the
latter day upon the earth." This could not be affirmed of any
goel, or kinsman of Job, who was then living ; but the predic-
tion, if applied to Jesus, is exceedingly appropriate. It was in
part fulfilled when he appeared in our nature ; for " when the
fulness of time was come, God sent forth his Son, made of a
woman, made under the law," Gal. iv. 4. But it will be com-
pletely fulfilled when he arises in judgment; for the words may
be rendered, " he shall arise" from his seat, and stand upon his
feet, as a judge, to give sentence or to execute judgment. This
was the posture in which judges always delivered their sentence;
and hence we frequently read in the Scriptures, of God arising
to judgment. Job xxxi. 14; Ps. Ixxiv. 22 ; Ixxxii. 8.
5. Job knew his divine Redeemer. But how did he attain
that knowledge ? It might be by tradition. God had promised
a Saviour and deliverer, and that promise was handed down
from one generation to another. Besides, the promise which
was given to Abraham, " In thy seed shall all the nations of the
earth be blessed," was probably well known to Job ; but it is most
probable he knew his Redeemer by immediate revelation. God
57
might make a discovery of this great truth to him, — first, to sup-
jiort him in liis unparalleled alllietiou ; and, secondly, to com-
lurt and encourage the church in after ages.
II. Pious .ToB thought his affuction would termi-
NATK IN DKATH.
1. IVhen he spake the luords of the text, his skin was de-
stroyed. Ho fell into the hands of Satan by the permission ul'
the Lord ; and he smote him with sore boils, from the sole of
his fi)ot unto his crown, chap. ii. 6, 7. These were fiery eruj)-
tions, or ulcerous eating sores, which destroyed the skin.
" And he took him a potsherd to scrajie himself withal."
For scrape, says a learned author, the Chaldee and Arabic use a
word commonly applied to pulling leaves and bark off from the
tree. How deplorable was the state of Job, when scraping him-
self with potsherds ! Well might he say, '■' Have pity upon me,
have pity uj)on me, oh ye my friends!" ver. 21.
2. After his skin, he expected his whole body to be de-
stroyed. The word ivorms is not in the original, but is suj)-
])lied by the translators; they seem to have conjectured that his
skin was destroyed by worms, and that they would proceed to
destroy the body. How far this opinion is correct, we know
not ; but Job certainly had an idea, that the destruction of the
whole body would speedily follow the destruction of the skin.
The word body is also supplied, and properly, because that
was certainly intended.
3. Death and the grare, with their solemn attendants,
closed erery earthly prospect of that deeply afflicted, but
cniinenth/ holy man. He afterwards said, " I know thou wilt
bring me to death, and to the house appointed for all living,"
Job XXX. 23. And we also nmst die ; but when, we know not.
These bodies, however beautiful and strong, will perish in the
grave. " The righteous perisheth, and no man layeth it to
heart," Isa. Ivii. 1. But, like Job, he hopes to rise again.
III. Job had a joyful hope of a resurrection from
THE dead.
1. He positively affirms, that, after the destruction of his
body, he should see God in his flesh. But how can that be
the case, either with him or others, if the dead rise not ?
Man was created with a body, and will live in an enrbodied state,
to all eternity ; but that cannot be without a resurrection, be-
d3
58
cause his earthly and material frame returns to dust, as a sad
punishment of his apostacy from God, Gen. iii. 19. How God
will raise the dead is unknown ; but the fact is certain. It was
revealed to Job, and has been indubitably proved by the resur-
rection of Jesus. With these eyes of flesh we shall see God
our Saviour. What a happy sight ! Then the soitows of life
will be past, death will be destroyed, and a blessed eternity will
follow !
2. I shall see for myself, he says, " and mine eyes shall be-
hold, and not another." Good men wish well to all ; but they
claim the blessings of gi'ace and glory as their own. Others, no
doubt, will see and enjoy the Redeemer ; but I shall see and
enjoy him for myself. He will appear in my cause ; he will
deliver me from death and the grave; he will vindicate my
character ; and he will avenge me of my foes. And all this will
take place, though my reins, or vitals, are consumed within me ;
for all things are possible with God ; and he who made the
world can raise the dead.
Inferences.
1. Jesus has been the hope of pious men in all ages. Abra-
ham rejoiced to see his day, " and he saw it and was glad,"
John viii. 56. Moses and all the prophets foretold his
coming ; and gave witness, " that through his name who-
soever believeth in him shall receive remission of sins," Acts
X. 43.
2. He is our only Redeen^er and Saviour. We are lost,
but he came to seek and to save us ; we have enemies, but he
has conquered them ; we are dead, but we may live by him for
ever.
3. It is both our duty and our privilege to renounce our own
righteousness ; to trust in him only ; to love and honour him ;
and to follow him in the regeneration, through evil report and
good report. Amen.
Sigma.
59
XVI. THE BLESSEDNESS OF DOING GOOD.
Job xxlx. 13.
" The blessing of him that was ready to perish came upon me : and I caused the
widow's heart to sing for joy."
jMen may be divided into three classes : first, the selfish, wlio
get all tliey can, without giving any thing; secondly, the
mischievous, who do all they can to injure others, both in their
pro})ertv and in their persons ; and, thirdly, the truly benevolent,
who like our blessed Saviour, go about doing good. Job was of
this class in ancient times : for while he ranked high in civil
society, and possessed wealth in great abimdance, he " caused
the widow's heart to sing for joy." The remarks which he
makes on his fonner conduct have the appearance of boasting ;
but they were made in answer to the heavy charges which were
brought against him by his mistaken friends. In all cases,
when a good man is charged with crimes, he may be allowed to
defend himself. The cause of truth and virtue requires it;
and it is acceptable to God and to wise and good men. He
states,
1. That thk blessing of him that was ready to
perish came upon him.
1. Men may perish for ivant of the common necessaries of
life. This is generally the efiect of extreme poverty, which
may be brought upon a man by providential afflictions, by
artful and designing men in unfair dealings, by robbery, or by
indolence and extravagance. But whatever may have been the
cause of poverty, the poor are real objects of pity, and should be
relieved by their wealthy neighbours.
2. A man may be ready to perish by some imminent danger
and peril to which he is exposed, by the violence and cruelty of
wicked men, or by some calamitous event, which could neither
be foreseen nor prevented. This was the case of Joseph when
his brethren threw him into the pit. Gen. xxxvii. 22. It was
afterwards the case of the man who went from Jerusalem to
Jericho, and fell among thieves, Luke x. 30.
60
3. In these cases men of pure benevolence interpose, like
Reuben, and the good Samaritan, to save the poor unhappy
wretch who is ready to perish. Job, as a prince and a magis-
trate, had, probably, exerted his power and authority on belialf
of persons in similar circumstances ; and had fed the hungry
and clothed the naked, when they were ready to perish with
hunger and cold.
4. But how many in the moral world are ready to perish
by their sins and iniquities P They are on the brink of eter-
nal ruin, under the wTath of God, and under the curse of the
law. Pious and benevolent men pity them ; warn them of their
danger; pray for them ; and do all in their power to pluck them
as brands out of the fire. And it is highly probable, that Job,
whose piety was eminent, was often engaged in this work of
mercy.
5. The blessing of him who is ready to perish comes on the
man who relieves the needy, who rescues them that are exposed
to danger, and who converteth a sinner from the error of his
way. This blessing implies love and affection, a good word,
and earnest prayer : so that a benevolent man is beloved, has a
good report, and is often remembered at a throne of grace.
Happy is the man, who, like pious Job, has the blessing of
him that was ready to perish, in the hour of affliction, and espe-
cially in the hour of death I
6. But what a miserable wi"etch is he who has the execra-
tions of those men whom he has oppressed and injured by acts
of cruelty and injustice I Every human heart, unless influenced
b}^ divine grace, curses the oppressor and the tyrant, the frau-
dulent and deceitful, and the selfish miser, whose heart was
never touched by the cries of sufFering humanity. Job had
many afflictions, but this did not fall to his lot.
7. Some men disregard j9«/6/zc opinion, and care not either
what men think or speak of them ; but they are persons of
worthless character who have nothing to lose. When we pur-
sue truth and righteousness, we may disregard the opinion of
the eiTing multitude ; but the good opinion of the wise and vir-
tuous, and the blessing of him that was ready to perish, are
worth a diadem ; and he who wears a crown, under the curses
of mankind, is a miserable wretch !
61
11. Job had caused thk widow's heart to sing for
JOY.
1. Widows are ])laced in very distressing circumslances.
Their husbands who loved them, who ])rovided for llieni, and
who protected tlieni, are dead ; and they will be seen no more on
earth, either by their families, their friends, or their foes. The
widow is desolate, solitary, sonowfnl, and freqnently without
comfort. It is well for her to trust in God, and to continue
in ])rayer ; lor she has but little to expect from an ill-natured
world. This sentiment is finely expressed by the apostle Paul :
" Now she that is a widow indeed, and desolate, trusteth in
God, and continueth in sujiplications and prayers night and
day," 1 Tim. v. 5.
2. In some instances the widoiv has a large family left
to her care, and finds it exceedingly difficult to manage and
direct them, both in the duties of life and of godliness. Her
authority is not regarded, in the most weighty affairs, even by
her own children. In acts of disobedience they would have
trembled before their father, but the mother, when alone, is
considered as being weak and helpless. This is frequently a
source of grief to her, especially as it brings to her recollection
those happy days, when she was supported by her dearest earthly
friend.
3. The world is ever ready to take advantage of a desolate
widow. They know she is not expert in business ; that she
has but little finnness in the hour of danger ; and that she is
ever liable to be imjjosed on by the cunning craftiness of men.
On these grounds, divine revelation pronounced dreadful threat-
enings on those who injure her, and blessings on him who is her
friend. The Lord comes near in judgment, and is a swift wit-
ness against those that oppress the widow, Mai. iii. o. But he
promises that those who do not oppress the widow shall dwell
in the land of Canaan, Jer. vii. 6, 7.
4. Job was kind to ividoics in the days of his prosperity.
It is probable he inquired diligently after them, found them
oiu, and watched over them with paternal caie ; and that he
spake comfortable words to them, supplied their pressing wants
and necessities, and pleaded their cause in the gate. That
conduct was generous, noble, and worthy of a gi-eat and good
man.
62
5. His kind attentions and benevolent exertions, " caused
the widow's heart io sing for joy." The phrase imphes com-
fort, encouragement, and gladness. In such a friend, the loss
of the mdow was partly made up ; and we may suppose, that
while she blessed her benefactor, who was instrumental of so
much good, she ascribed the glory to God, who is " the giver
of every good and perfect gift." Her tears were wiped away
by the hand of friendship ; her downcast countenance was
lifted up, and was covered with a pleasing smile, and her heart
was joyful.
6. Let us imitate the example of Job. Our wives, whom
we love, may become widows ; our children may be fatherless ;
our house may be desolate. How should we like them to be
treated when we ai'e gone ? Should we not like some kind
friend to take them under his wing ? Then let us act this
friendly part ourselves. Matt. vii. 12. Inquire after widows,
visit them, examine their state and circumstances, weep over
them, relieve them, defend their cause, and cheer their droop-
ing spirits. This is a gi-eat and an important branch of pure
religion before God, James i. 27. It is pleasant work, the
blessing of God will attend it, and it will be followed by high
rewards.
Inferences.
1. Acts of benevolence are good proofs of a reneived heart.
What are our creeds, our modes of worship, or our profession of
religion, if love be wanting ? James ii. 14 — 16.
2. Those who are kind to others will be abundantly repaid.
If the poor cannot repay them, yet they will have an approving
conscience, and the blessing of heaven, Heb. xiii. 16.
3. In the day of judgment vjorks of mercy will be brought
forward as evidences of piety. The judge will say, "I was
an hungered, and ye gave me meat ; I was thirsty, and ye gave
me drink ; I was a stranger, and ye took me in ; naked, and
ye clothed me; I was sick and ye visited me." Matt. xxv.
35, 36. May these words be said to us in that great and awful
day ! Amen.
Sigma.
G3
XVII. THE POOR MANS ACCOUNT OF HIM-
SELF.
Psalm xxxiv. 6.
" This poor mail cried, and the Lord heard him, and saved him out of all his
troubles."
There is an important reality in religion, which is enjoyed by
all true believers. They do not follow cunningly devised fables,
but receive the truth as it is in Jesus. They are enlightened,
quickened, pardoned, adopted, and " renewed in righteousness
and true holiness." And having obtained mercy of the Lord,
they highly extol the riches of his grace. They become zealous
in his cause, and gi'eatly rejoice in the jjrosperity of Zion. They
recommend religion to all around them, and earnestly desire
the universal extension of its influence. And hence David, as
a subject of saving grace, breathes in this Psalm a sj)irit of
' burning charity' and fervent zeal. In the jireceding context
he invites all men to unite with him to magnify and ])raise the
Lord for all his benefits ; and in the text he encourages them,
by the consideration of his own successful application to the
throne of grace : " This poor man cried," &c. These words
describe — a humble character — a gracious privilege — and a
happy deliverance.
I. A HUMBLE character; — " This poor man." It is highly
probable that David here speaks of himself. Notwithstanding
the dignity of his station as a king, he was deeply humble be-
fore God as a saint. Though he was not temporally poor as a
man, he was sj)iritually poor and destitute as a sinner ; and con-
sciously poor and dependent as a believer. This language was,
therefore, a tiiithful description of his humble state and ex-
perience, as the man after God's own heart. It is also uni-
formly applicable to two distinct characters of mankind, and
may be justly adopted,
1. By the contrite penitent. Such are thoroughly con-
64
vinced of their depravity and sinfulness ; and that naturally
in them " dwelleth no good thing." They are entirely desti-
tute of all the spiritual riches of knowledge, purity, and hap-
piness ; and are ignorant, guilty, polluted, and miserable. Rev.
iii. 17. They are " vi'ithout Christ, having no hope, and with-
out God in the world." What an awful state of poverty and
wretchedness is this ! And yet such is the deplorable condition
of all mankind by nature I And those who truly feel their
sinful and perishing state, readily acknowledge their total des-
titution of sjiiritual good ; and their utter insufficiency to
please God, or save themselves. And hence the true penitent
frequently exclaims, " Woe is me ! for I am undone — God be
merciful to me a sinner — Lord, save, or I perish," Ps. li. 17 ;
Isa. Ixvi. 2.
2. By the humble believer. Though such characters are
partakers of the " unsearchable riches of Christ," they are still
needy and dependent. They have many wants to be supplied,
many evils to be removed, many enemies to overcome, many
difficulties to encounter, many blessings to secin-e, many dangers
to escape, many duties to perform ; — and without Christ they
can do nothing. Hence they deeply feel their heljdessness
and dependence on God, and have no confidence in the flesh
They are grateful for what they already enjoy ; but their pre-
sent attainments are very deficient. They have not already
attained, neither are already perfect. Though they are " poor
and needy, yet the Lord thinketh upon them for good." They
are poor in spirit, but rich in faith, and heirs of lieaven. The
text also specifies,
II. A GRACIOUS PRIVILEGE ; — " This poor man cried and the
Lord heard him." David was a man of eminent devotion. In
all his afflictions and trials he had recourse to God, and gave
himself unto prayer. Nor did he jiray in vain. In the case
before us he mentions,
1. The object of his worship ; — " The Lord." He was no
]irofane idolater, but a devout worshijjper of the God of Israel.
He had correct views of his character, as the only object of
religious adoration, and the giver of every good and perfect
gift, Ps. xviii. 1 — 3. He was acquainted with his will ; and
hence he knew that it was both his duty and interest to wait
upon him, and worship him in the beauty of holiness, Ps. xcv.
65
6, 7. He also trusted in his name, and cxjicotcd salvation
I'loni him, Ps. Ixii. 1, 2. He iherolbre carefully cultivated a
spirit of prayer, and lived in holy fellowship with the covenant
God of his fathers.
2. The nature of his deration; — He "cried to the Lord."
This intimates earnestness. He did not merely ask, nor seek ;
but he cried and agonized, like a person deeply distressed, or
earnestly engaged in an important pursuit. Gen. xxxii. 24, 26.
It includes conlidence. He believed that God both could and
would hel]) and deliver him. He had frequently found it good
to draw near unto him, and was therefore encouraged to trust in
him for every blessing, Psalnr cxxiii. 1,2. It also implies per-
severance. His crying to the Lord was not a single or occa-
sional act of devotion ; but his regular and daily practice, Ps.
cxix, 164. He felt the constant necessity of divine succour
and protection, which iuduced him fervently, faithfully, and
diligently, to cry unto the Lord for mercy, and gi'ace to helj) in
thne of need.
3. The success of his prayer ; "And the Lord heard him."
He is never inattentive to the cries and tears of his people, Isa.
lix. I. — " His eyes are over the righteous, and his ears are open
unto their })rayers." He sees all their desires, understands
their " groanings which cannot be uttered," and hears all their
supplications and thanksgivhigs both in public and in private.
Psalm xl. 1. He accepts their prayers. They approach him
in the way of his own appointment, and worship him in spirit
and in truth, Prov. xv. 8. He answers their prayers. This
was the case with the Psalmist ; he " cried to the Lord," and he
saved him in the day of trouble. The answers of faithful prayer
are always certain, seasonable, and compassionate; for, " like as
a father pitieth his children, so the Lord pitieth them that fear
him," Psalm xci. 15, 16. Matt. vii. 11 ; 1 John v. 14, 15.
The text records,
III. A HAPPY dkliverance; — "The Lord saved him out
of all his troubles." Whether David here refers to some parti-
cular season of calamity or not, is uncertain ; but his declara-
tion is highly consolatory, and suggests the following instruc-
tions for the encouragement of the saints.
1. They arc frequently subjects of troubles. This requires
no argument to prove it ; the Scriptures assure us, that this has
66
always been the case ; and experience sufficiently corroborates
the fact. Yea, " many are the afflictions of the righteous," in
this vale of tears. They are subject to the common trials of
human life, and are often chastised by the Lord for their profit
in holiness, Heb. xii. 6 — 11. They are frequently exercised
with personal, domestic, spiritual and temporal troubles ; all of
which are designed to " work together for their good."
2, They are supported under their troubles. They are not
left to bear them alone ; the Lord is with them, and into his
hands they commit the keeping of their souls. They approach
him with confidence, and find him to be their " refuge and
strength, a very present help in trouble," Isa. xliii. 2. and Ixiii.
9. In their most trying seasons, his grace is sufficient for
them, and will encourage them to possess their souls in pa-
tience. Hence they feel fully resigned to the will of God, trust-
ing in his wisdom and goodness, and " cast all their care upon
him, for he careth for them."
3. They shall he delivered from their troubles. Thus the
Psalmist and all the primitive saints, were saved from their sins
and enemies, and out of all their troubles and afflictions. And
God still delivers his people from many of their troubles while
here, which they gi'atefully acknowledge with David in the text,
Psalm ciii. 1 — 4. But whilst they are in a world of tribulation,
their deliverance is not complete. " There remaineth there-
fore a rest to the people of God;" where they shall be per-
fectly safe from all their troubles, both of body and mind, and
" God shall wipe away all tears from their eyes," Isa. xxxv. 10.
This subject suggests,
1. The awful state of the prayerless. Job xxi. 15. Arise and
call upon God, that you perish not.
2. The manner in which we should come unto God. It
must be humble, fervent, and incessant. ' And,
3. The consolation and encouragement of the righteous,
" Lift up yom' heads, for your redemption draweth nigh."
Eta.
67
XVIII. DESIRING COMMUNION WITH GOD.
Psalm xliii. 3, 4.
" O send out thy liffht and thy truth'; let them lead me ; let them bring me unto
thy holy hill, and to thy tabernacles. Then will I go unto the altar of God, unto
God my exceeding joy ; yea, upon the harp will I praise thee, O God my God."
" Man is born to ti-ouble as the sparks fly upward." The truth
of this assertion is not less clearly proved by the experience of
the rich and mighty, than by that of the labouring poor. Few
persons have passed through a greater variety of circumstances
than David ; and there is every reason to believe that his life
was far less troubled and unhappy when he was a shejiherd,
than when he became an attendant at court, or when he sat on
the throne of Israel. The psalms of David are expressive of
his soiTowful or joyous condition or prospects, at different times
of his eventful life. If this and the preceding psalm (perhaps
originally one,) are of his composition, they j)robably refer to the
case of Absalom's rebellion. It has been thought, however, that
they were intended to represent the case of the captive Jews at
Babylon, and their desire to return to the land of their fathers,
and to the temple of their God. But whoever was their author,
or on what occasion soever they were wiitten, the writer appears
to have been in a state of exile and deep distress ; and perhaps
also of religious declension and darkness. Hence we find him
complaining not only of a " deceitful man," and " an ungodly
(or unkind) nation;" but of being "cast off" from God, ver.
1, 2. Yet he acts in a manner highly worthy of imitation. He
repeatedly chides and encourages his soul, Psalm xlii. 5, 11.
and xHii. 5. He trusts in the Lord, and stays himself as he
can upon his God ; giving himself into his hands, and unto his
service. Accordingly in our text he expresses the desire and
the purpose of his heart. We consider,
I. The Psalmist's earnkst petition; — "0 send out thy
light," &c. ver. 3. Here we may notice the subject, and the
intention of his request.
68
1. The subject of his request; — The emission of light and
truth. Light is that glorious creature " which inaketh manifest "
to the sense of sight suiTounding objects; and thus enables a
person to jjerceive himself and his situation with its advantages
or disadvantages, so as to avail himself of what is favourable,
and to avoid what is otherwise. Metaphorically, it signifies
mental illumination, or the means or instruments of such illu-
mination, John iii. 19. Thus the epithet is applied to "be-
lievers," Eph. v. 8; who are "children of the light," because
illuminated. And to God's word, Psalm cxix. 105 ; Hos. vi. 5 ;
and to his ministers and joeople. Matt. v. 14 ; John v. 35, as the
means of illumination. Light is also a cheerful subject, and
therefore it is used to denote prosperity, comfort, felicity, as in
Psalm xcvii. 1 1 ; Isa. Iviii. 8, &c. The " truth" here requested
may mean religious truth in general ; as in John xvii. 17 ; and,
if so, then the prayer is that of every missionary, and of every
friend of missions. But it more properly intends the fulfilment
of God's promises to the petitioner ; a verifying of those pro-
mises in his experience, that he might prove and rejoice in
their tmth. Now, as we have already observed that the Psal-
mist may here be regarded as an example, we may make some
])ractical use of his language, by observing how it suits, 1st,
The case of the convicted penitent. Heretofore he was in dark-
ness, among the children " of the night," 1 Thess. v. 5 ; in a
state of ignorance, of both himself and his condition : of eiTor,
fearful of spectres, of worldly want, &c. which haunted his
imagination ; but fearless of the gulf of perdition, on the very
precipice of which he stood ; of stupid slumber ; lost to con-
cerns of high and eternal moment ; or of delusive dreaming ; a
fancied peace and prosperity, Ezek. xiii. 9 — 11; Rev. iii. 17.
But now he is awake from his sleep, Eph. v. 14, and the day
dawns upon him ; yet only just so as to make the darkness
appear visible. He has an im])erfect view of his own vileness;
but he wishes to see it clearly, that he may humble and despise
himself. He has some vague apjn-ehensions of danger, of which
he wishes to know the nature and extent ; especially as he has
some hope that God may be merciful to him. Yet he wants to
see how God can forgive his manifold sins, and to be blest with
an assurance of pardon. Hence he ])rays, " 0 send out thy
light," &c. 2ndly, The case of pious souls, when exercised
69
by temptations and distressing providences. Such sometimes
"walk in darkness," &c. Isa. i, 10. Tliis was ol'ten the case
with David. Thus also with Abraham, Heb. xi. b, 17, lb. —
Jacob, Gen, xlii. 36. — Joseph, Gen. xxxix. 20. — Moses, Exod.
ii. 15. — Daniel, chap. vi. 16. — and others, too numerous to
nunition, Heb. xi. 32 — 34. — " To the righteous there ariselh
light in darkness." In respect, therefore, of both direction and
comfort, they may pvay, " O send out," &c. — 3rdly, The case
of those who are, by personal or family affliction, detained from
religious ordinances. Darkness denotes affliction, calamity,
peqjlexity, &c. Job xv. 22 — 24 ; Isa. v. 30, and viii. 22 ; Joel
ii. 2. Yet in this case also, God can " make darkness light be-
fore you," &c. ; therefore, " in every thing by prayer, &c. let your
re(piest be made known." — 4thly, The case of persons who have
lost a sense of God's favour, and mourn the hiding of his face.
We have no reason to su])pose that he capriciously withdraws a
sense of his love, or that he arbitrarily does so. The apprehen-
sions we have of his nature, and of his attributes of goodness,
mercy, &c. forbid this supposition. Psalm ciii. 13. And the
express declaration of Scripture contradicts it. For " the path
of the just," &c. Prov. iv. 18. There may be, without our fault,
" heaviness through manifold temptations :" but where this
darkness is found, our " inicpiities have caused God to hide his
face," &c. Yet let the backslider, who complains, " O that it
were with me," &c. Job xxix. 2, urge the petition, " O send
out," &c. " Lift thou up the light of thy countenance upon
me." In the case of every one of these chiu-acters you ob-
serve,
2. The intention of his request is the same ; — a participa-
tion in religious enjoyments. 1st, Here is an acknowledgment
of need. 2ndly, Not only a willhigness, but anxiety to be led
and taught. 3rdly, A resolution to walk in the light, and to
submit to the truth of God. And, 4thly, A humble anticipation
of being so instructed as to be enabled to connect past errors,
and of coming to worship God in the beauty of holiness, Psa.
xlii. 4, and cxxii. 1. Agreeable to this is,
II. The Psalmist's pious purpose; — "Then will I go
unto the altar of God," &c. ver. 4. Mark,
1 . The object of his devotion ; — " God ;" as oj)posed to the
creatures. Not domestic, social, or public pleasures or achieve-
70
ments ; but God, who is the source of light and truth, James
i. 17. " He leadeth the blind," and can lead us, " by a way
they have not known." " My God," as opposed to every other,
and peculiarly mine." The object of my affection ; the object
of my trust, Ps. Ixxiii. 24 — 28.
2. The fervour of his devotion ; — " Unto God my exceed-
ing joy," or, " the gladness of my joy," marg. The giver of
every innocent creature-enjoyment; and whose approbation
crowns the whole with gladness. But more than this, the Chris-,
tian rejoices not only in the gifts of God, but in God himself,
Rom. V. 11 ; Gal. iv. 7. Religion, while it affords prospects
the most extensive and delightful, gives joys the most pure, and
pennanent, and exalting. How inferior the joy of the sensualist,
the worldling, &c. Ps. iv. 7 ; Isa. ix. 3.
3. The manner of his devotion; — "I will go unto the altar,"
&c. 1st, He would sacrifice. Is a sin-offering necessary ?
It shall be offered. Is a thank-offering due ? It shall be ren-
dered : yes, for, 2ndly, He would praise ; — •" Upon the harp,"
&c. " We have an altar," &c. " By him therefore let us
offer," &c. Heb. xiii. 10, 15. 3rdly, This was public worship ;
an open avowal of God's goodness, and his servant's obliga-
tion. The Psalmist was a man of personal piety, which he
evinced by practical piety. Are we such ? — 4thly, This was a
public dedication ; an engagement of himself in God's service,
in any post that might be assigned him. Are you imitating
this conduct ; thus praying ; thus purposing ? If not, how
dangerous your condition, to wander on in deepening darkness,
till you fall into " blackness of darkness for ever !" But if you
follow this example, divine light shall lead you in the right, the
safe, the comfortable way, and bring you to the " holy hill" of
Zion.
Zeta.
71
XIX. DAVID RESTLESS FOR THE JOY OF GODS
SALVATION, AND THE SUPPORT OF HIS LI-
BERAL SPIRIT.
Psalm li. 12.
" Restore vinto me the joy of thy salvation, and uphold me with thy free Spirit."
This psalm was penned by David, subsequent to his offence in
the matter of Uriah the Hittite, and after he had been brought
to a sense of his sin and danger, by the message of Nathan
the prophet. See 2 Sam, xii. 1 — 14. Although Nathan was
authorized to say to him at that very time, that God had put
away his sin, that is to say, the punishment which it deserved,
and with which it would have been visited, had not his repent-
ance prevented it, yet David was unable to rest in the mere
assurance that his sin should not be punished. He must be
favoiu"ed with that comfortable sense of Jehovah's approbation
with which he had been indulged prior to his fall. Nor yet
could he rest even here ; but anxiously pressed under the pro-
tection of his liberal Spirit, " Restore unto me," &c. These
words suggest,
L That the salvation of God is a blessing enjoyed
BY HIS PEOPLE. The Ordinary sense of this tenn in the Scrip-
tures, is deliverance from the punitive, and, in some degi'ee,
the painful effects of our personal transgression, and from the
corruption common to man's nature. It is with great propriety
that salvation is ascribed to God, Ps. Ixviii. 19, 20, and ciii.
3, 4. For who but God can remit the punishment due to
sin ? And who but he that appointed it, can dissolve the
established connection between sin and the painful effects
which flow from it ? Or who but Jehovah can restore light
and rectitude to fallen man ? We need not stay to relate the
way in which this salvation is bestowed on men, as the Scrip-
tures fully and frequently set this subject before us ; but that
72
this salvation is an enjoyment common to the saints of the
Most High, is a thing that must be placed in a prominent
point of view. Some contend that no such deliverance from
the consequences of our sins can be had in this life ; at least
by Christians in general. And many who profess to enjoy,
and who really do enjoy, in some degree, the salvation of
God, strongly deny the attainableness of salvation from all sin
in the present life. But that pardon and purity are enjoyed
by the people of God, is evident from their experience as
recorded in the word of God. See Rom. v. 1 — 5, 10, 11 ;
also chap. vi. 22, and viii. 1, 2, 8 — 10 ; 2 Cor. v. 17 ; Ephes.
ii. 10, and Gal. v. 16 — 25. And that all God's people ai'e
called to enjoy this salvation, is equally evident from the word
of God. See 1 Thess. iv. 7, and 1 Pet. i. 15, 16. These words
suggest,
II. That the possession of this salvation is accom-
panied WITH A SPECIAL AND PECULIAR JOY : " Restore unto
me the joy of thy salvation." This joy will spring,
1. From the very nature of the salvation enjoyed. To be
delivered from our obligation to suffer eternal punishment, and
from all the painful anticipations of it, must be matter of joy.
Still more must it be an occasion of joy to be freed from all the
inquietude, instability, and peril ai'ising from the continuance of
the carnal mind in us. But then it must,
2. Be evident to eveiy thinking person, that this joy can be
possessed by such only as are assured that this is their state.
Some degree of comfort may be felt by him who despaired of
salvation, when the possibility of his salvation is proved to him.
A greater degree of comfort will exist in his breast who hopes
at times that this salvation will be, and even is wi'ought in him.
But widely different is his joy, in whom the Spirit of Jehovah
attests that this is his state and experience. See Rom. viii. 15, 16,
and Gal. iv. 6, But,
3. This joy does not spring more from the consideration of
the fact, than from the hope which this fact excites; or, in
other words, it does not spring more from a consideration of
what God has done, than from what he has promised to do.
Thus we are said to be saved by hope, Rom. viii. 24. We are
even said to rejoice in our hope, Rom. xii. 12. And to crown
73
all, we are said to " rejoice with joy unspeakable and full of
glorv," 1 Pet. i. 3 — 9. Well, therefore, may Christians sing
with the poet,
" For this the saints lift up their voice,
And ceaseless praise to thee is given ;
For this the hosts above rejoice,
We raise the happiness of heaven."
Again they sing —
" VVith calmly reverential joj',
So shall we all our lives employ,
In setting forth thy love;
And raise in death our triumphs higher,
And sing with all the heavenly choir
That endless song above."
But observe,
III. If the pleasure of enjoying this salvation is
GREAT, so ALSO IS THE DANGER OF LOSING IT. By SOITOW-
fiil experience, David knew the possibility of losing the joy of
God's salvation ; for in the bitterness of his soul he here j)ravs
for its restoration, " Restore unto me," &c. Many, from wlumi
better things might be expected, contend that none who ever
truly enjoy this can ultimately lose it. But with all deference
to the shicerity, learning, and arguments of such Christians, we
think that if the joy of this salvation may be lost at all, for
the same reason we think it may be lost for ever. The pos-
sibility of losing it for a time, the text clearly evinces : imd
David could not have lost this joy, had he not first susUvined
the loss of salvation itself. And even those who are most
fully possessed of this salvation may not only lose it by yield-
ing to temptation, and to sin, (see Matt. xxvi. 41,) but also
by neglecting to add to their virtues, 2 Pet. i. 10. And ob-
serve,
IV. That when our interest in this salvation has once been
tvilfuUy forfeited, and let it ever be remembered, that it is im-
possible to forfeit it in any other way, it will wholly rest with
Jehovah whether he will so much as suffer us to remain in a
state of probation, still more, whether he will allow us to enjoy
the same, or other, and better means of recovery than we had
at first, Lam. iii. 22 ; Jonah iii. 9 ; 2 Tim. ii. 25, 26. If anv
VOL. IV. E
74
person present should be in this awful state, we would entreat
such a one not to rest in it, as he values his own soul. Here
David did not rest ; by prayers, by tears, and by groanings, he
sought to recover the joy of God's salvation, and happily did
regain it. See Ps. xxxii. 5, 6. And that mercy that was ex-
tended to David will also be shown to you if you seek it in a
similar manner, see Mai. iii. 7. Particularly if your applica-
tion for mercy be accompanied with such a sense of your vile-
ness as renders you vmable to forgive yourselves, and by such a
sense of yom* incapability to stand without the liberal and con-
tinued aid of Jehovah as will drive you to him alone for help.
For observe,
V. This was the spirit in which David applied to his
God. He not only prayed, " Restore unto me," &c. but added,
" uphold me with thy free spirit." He would have had no
evidence of the sincerity of his penitence, had he not been
anxious to avoid offences for the future. And without this
anxiety to avoid future falls, he could not have resisted after
temptations. Not that he was competent of himself to resist
them (even if he could have desired it) independent of the
divine Spirit. And certainly the assistance and help of the
Spirit had never been afforded to him had he lacked this de-
sire to live piously for the future. Nor can we reasonably
hope for mercy and help on any other principle. If there-
fore we have sinned and are wishful to recover the divine favour,
let us,
1. See that our penitence is sincere. And,
2. If we are wishful to have the Spirit's aid, let us see that
our hearts are firmly fixed to walk before God in uprightness.
And,
3. If we are mindful to have as much of the joy of God's
salvation as possible, let us take care that our enjoyment of sal-
vation itself be indubitable and extensive.
Iota.
75
XX. THE HIDINGS OF GOD'S FACE INSUP-
PORTABLE TO HIS PEOPLE.
Psalm cxix. 132.
" Look thou upon me, and be merciful unto me, as thou usest to do unto those
that love thy name."
How appropriate to our time is the language by which the
apostle characterized the ungodly of his day, " without God in
the world." How many are there who openly deny his being 1
How many more are there who at the very time they confess
his being and attributes, desire not the knowledge of his way,
live \vithout his fear, and endeavour to exclude him from their
thoughts ? How degrading is such conduct ! By a figure of
speech, even inanimate nature is represented as being troubled
at the hiding of its Creator's face ; while intellectual man is
seeking his felicity in the neglect of his Creator. The spark
cannot be kept alive but in connection with the fire from whence
it issued ; the branch cannot live but in connection with its
parent stock ; nor yet the infant but in connection with its
mother ; but man, whose dependence on his God for all things
is, if possible, still more entire, seeks his happiness in the de-
struction or annihilation of this dependence. But with plea-
sure be it spoken, this description suits not all ; there ai'e a few
whose desire is to the Lord, and the remembrance of his name.
These exclaim, " O that we knew where we might find him !"
they inquire, " When shall we come and appear before God ?"
they pray, " Lord, lift thou upon us the light of thy counte-
nance." Or, in the language of the text, " Look thou upon us,"
&c. These words suggest,
I. That a good man may sometimes labour under the
HIDINGS OF God's face. This, most evidently, was the
Psalmist's case, or he had had no need to utter these expres-
sions. By the hidings of God's face, I do not mean a depri-
vation of all sense of his favour, as such a thing cannot hap-
E 2
76
pen to any good man, as such, unless in case of bodily dis-
temper. This language is rather to be understood of a partial
and temporary obscuration of his evidence of the divine favour,
and, consequently, a decrease of consolation and spiritual vi-
gour. Under such variations of feeling, God's people some-
times labour. Perhaps some present are now passing through
these painful circumstances. Painful to many, indeed, they are
not, for, having been taught to attribute such changes in God's
people solely to the sovereign pleasure of God, and not to any
cause in themselves, they feel no more on account of such va-
riations in their experience, than we do for the occurrence of
those disastrous events, over which we have no control whatever.
But to those who are taught to trace up such changes to some
previous change in man, as every Christian ought to be, they
either are or ought to be exceedingly painful. What ! ought
any man to be at ease while sustaining the greatest losses ?
And can any enlightened and conscientious man be easy in his
mind while he either does, or ought to stand reproved for the
commission of offences against his God that are unrepented of?
And lest we should be at ease in such a state, the text,
II. Suggests to us that the Psalmist could not rest
IN IT ; — He said, " look thou upon me, and be merciful unto
me." These words are figurative, and are to be understood
of God's returning favom*. Such a look as he affords the
penitent, when he heals his broken heart, Isa. Ixvi. 2. Or
such a look as he affords his people when in danger, 2 Chron.
xvi. 9. Or such a look as he bestows on the objects of his
tenderest solicitude, Ps. xxxiii. 18. Perhaps we may say
that the words take in all these meanings. O how desirable
is such a look to a soul that is on the point of being over-
whelmed with a sense of its unworthiness and desert of pu-
nishment ! What can supply its place ? Can earthly pros-
perity ? or sensual enjoyments ? or diversions of any kind ?
or worldly parade ? or austerities ? or inferior attainments in
real godliness ? If so, then why are ye tossed and not com-
forted, ye restless wanderers after rest? And no wonder that
those who are seeking after rest to their souls should be anxious
to enjoy the light of Jehovah's countenance ; for even those
who have not the shadow of a doubt of their acceptance with
God, do gi'eatlv covet such manifestations of the divine regard.
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" Look on the face of thine anointed," said the Psahnist, when
he questioned not God's favour to him. And again, " make
thy face to shine upon tliy servant." No soul that is aware of
the refreshment which such a look conveys, will ever be satis-
fied without it. But observe,
III. Though a good man cannot rest without a token of
God's favourite regard, yet will his applications for it be ac-
COMPAXIED WITH GENUINK EXPRESSIONS OF HUMILITY; —
" Be merciful unto me as thou usest to do to those who love
thy name." He was well convinced that those who do not
love it, have no claim on the favourable regard of the Most
High. And he must have been conscious of his own love, or
he had not had the front to have asked this thing. He was
not willing to fall short of any good usually bestowed on such
as love God, as such a disposition forms no part of a genuine
humility, or of religious excellence. Nor did he dare to ask
for more than was usually bestowed on the saints, as this would
have argued great aiTogance, indicating that he either thought
himself better than others, or that the Most High had not
favoured his people in a manner equal to their deserts. And
as the good man steers clear of the rocks of pride and airo-
gance in his applications to God for his merciful regard and
blessing, there can be no doubt of his success. For observe
that the language of the text intimates,
IV. That Jehovah had been wont to favour such as
LOVE his name. " As thou usest to do," &c. If it had not
been so, then God's lovers had been in a worse condition than
the lovers of the creature. And the Scripture account of their
state has been a false one ; so far therefore as the experience
of the saints had accorded with the statements of the divine
word, and had surpassed that of the lovers of the creature ; and
so far as these facts had either been recorded or reported to
him, so far must the Psalmist have been encouraged to make
his application to God ; and making it in the spirit mentioned
in the text, he could not do it vain. From hence we gather,
1 . That we have every reason to love the name, and devote
ourselves to the service of the Lord.
2. That if we are labouring under the hidings of God's face,
we should instantly conclude the sole cavise of that disaster to
be in ourselves, and immediately institute an incjuiry into the
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cause, and unfeignedly lament and put it away. Nor should
we ever rest until we have experienced a restoration of the di-
vine favour.
3. That our successful apjilication for the restoration of the
mercy and loving-kindness of the Lord, should not embolden—
us to tiifle with his favour, but to dread its forfeiture.
TOTA.
XXI. THOSE WHO LOVE GOD WILL BE PRE-
SERVED; THOSE WHO ARE WICKED WILI^
BE DESTROYED.
Psalm cxlv. 20.
" The Lord preserveth all them that love him ; but all the wicked will he
destroy."
The moral world comprises two divisions of men, who are
distinguished by titles of a directly opposite character; who
are directing their steps in essentially different ways, and who
will enter a widely distant abode in that eternal world to which
they are constantly and precipitately tending. And, consider-
ing that every individual is included in one or the other of
these divisions, nothing can be more important than an inves-
tigation of our characters, that vfe may ascertain to whom we
belong, and what will be our destiny when God shall bring
us into judgment. In doing this we must make our appeal
to the law and to the testimony ; the Bible is the only true
test of discrimination. Here we discern between the righteous
and the wicked, between him that sei-veth God, and him that
serveth him not. The text directs our attention to this sub-
ject : it has two parts.
I. Those who love God will be preserved by him.
II. Those who are wicked he will destroy.
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I. Those who love God will be preserved by him.
1. Those who love God are reconciled unto him. They
were once enemies to God in their minds by wicked works.
They disliked God's government; his laws they wilfully vio-
lated. They disliked his people ; they cast out their names iis
evil. They disliked his ordinances; they seldom frequented
his house, and when they did it was a weariness to them ; but
God enlightened their minds, convinced them of sin, and they
sought redemption, and by faith received the atonement, and
through Christ became reconciled imto God.
2. Those icho love God think highly of him. They not only
entertain exalted ideas of his natural perfections, such as his
eternity, immensity, and infinity, but they think highly of his
love, and wisdom, and mercy. They think highly of him in
the character of a father, a husband, a king, a portion, &c.
3. Those icho love God speak frequently to him. Prayer
is ''speaking to the Lord ; " I have taken upon me to speak
unto the Lord," said Abraham. " While I was speaking in
prayer," said Daniel. Those who love God speak to him con-
cerning themselves, on behalf of their families, the church, and
the world ; and they feel a pleasure in speaking unto the Lord,
because he speaks to them in return.
4. Those who love God labour to imitate him. We in-
stinctively imbibe the spirit and temper of those whom we
love ; and those who love God will be assimilated into his like-
ness, and be " changed into the same image, from glory to
glory, even as by the Spirit of the Lord."
5. Those who love God are pleased to obey him. " This
is the love of God, that we keep his commandments ; " and
these commandments are never deemed gi'ievous to those who
love God. " The Lord preserveth all them that love him."
1. Preservation sup})oses danger. Those who love God are
in danger from their spiritual enemies, the power's of darkness ;
from their carnal and ungodly neighbours among whom they
dwell, and by whose wicked examples they are liable to be cor-
rupted ; and from their senses, passions, and propensities, which
are not yet wholly sanctified unto God. The Lord preserveth
them. 2. They are unable to preserve themselves. They are
ignorant, and do not know their foes ; feeble, and cannot with-
stand them. 3. The Lord preserveth all them that love him.
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He illuminates their souls, and enables them to discover their
danger, the craft of the devil, the snares of the world, and the
treachery of the flesh. He strengthens their minds to resist
temptation. The Holy Ghost who is in them, is a Spirit of
power, and they are " strong in the Lord, and in the power of
his might." He often interposes in their behalf; and, by a
S})ecial providence, preserves those who love him : Noah was
preserved in the ark ; Lot by angelic guardians was brought
out of Sodom ; Elijah was fed by ravens, in a time of famine ;
Daniel was preserved in the den of lions ; and his illustrious
companions in a furnace of fire. And though he may not
always preserve their bodies in times of danger, yet he will
preserve their souls unto his heavenly kingdom : and all who
love God are included in the promise ; none are overlooked,
none neglected, none left to themselves.
IL Those who are wricked God will destroy. The
Scriptures are so particular and circumstantial in delineating
the characters of the wicked, that a reference to them is suffi-
cient to instruct us on this subject. We must not imagine that
men are not wicked merely because they hold an elevated rank
in society. " I have seen," said David, " the wicked in great
power," &c. Yes, a man may have the power of a prime mi-
nister, as Haman had, or the power of a sovereign, as Pharaoh
had, and yet be as wicked as they wei'e. Nor because they possess
gi-eat wealth. Their grounds may bring forth plentifully ;
they may trust in the abundance of their riches, and strengthen
themselves in their wickedness. Nor because they acquire po-
pular praise. Herod made an oration, and the people shouted,
" It is the voice of a god," but immediately the angel of God
smote him, and he was consumed with worms, and gave up the
ghost. That which is highly esteemed among men is an abo-
mination in the sight of God. But we describe the wicked,
L By their enmity against God and contempt of his autho-
rity. Job declared of the wicked in his day, that they said
unto God, " Depart from us," &c. Job xxi. 14. " The wicked,
through the pride of his coimtenance, will not seek after God,"
&c. Ps. X. 4. " Wherefore doth the wicked contemn God ?"
ver. 13.
2. By their practical violatian of God's laiv. " Horror
hath taken hold of me because of the wicked who forsake thy
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law," Ps. cxix. o3. All the laws of God are broken by the
wicked ; one violates the law of temperance, another the law of
chastity, another the law of honesty, and every wicked man
oflends against the law of love.
3. By their hatred of the righteous. " The wicked watch-
eth the riyhteous," &c. Ps. xxxvii. 32. All the persecutions
which the righteous have sustained, have been inflicted by their
wicked ])ersecutors.
" All the wicked will he destroy." The destruction by
which God will jiuuish the wicked is not extinction of being ;
the souls of the wicked mil eternally live ; nor will the bodies of
the wicked be annihilated, for they will rise to a resuiTection of
danniation ; but,
1. All their sources of carnal pleasure ivill he destroi/ed.
The e^'es, and ears, and taste, and smell, are avenues of pleasu.e
in this world ; but God will destroy all these. In hell, nothing
will be seen but sights of woe ; nothing heard but gi-oans of
agony, or shrieks of torture ; nothing felt but a sense of exqui-
site punishment.
2. All their capacity for intellectual gratification will be
destroyed. The imderstanding will then perceive the dreadful
loss which the soul has sustained ; the memory will ])resent to
view a horrible catalogue of crimes committed against God and
man ; the conscience will etenially accuse the miserable victim
of desjiair ; and all the mental powers will minister to the misery
of sinners.
3. This destruction implies the infliction of positive punish-
ment. " All the wicked will he destro3^" God is the moral
governor of the universe, and he is a just being. He will not
at all ac(juit the wicked. And the destruction which God will
bring upon them will be horrible ; snares, fire, and brimstone,
and a honible tem])est will be rained upon them. — Universal ;
soul and body will be destroyed. — Endless; the wicked will be
punished with everlasting destruction, &c. 2 Thess. i. 9.
Inferences,
1 . We see here the characters and the privileges of the pious.
They love God, and God preserves them. How amiable does
such a character appear ! A lover of God. Is it possible that
such a man should be hated by the world ? Yes, but God pre-
£3
82
serves them. What a motive should this be to induce us all to
seek to love God. Preservation we all court ; to danger we are
all exposed, but the name of the Lord is a strong tower ; O that
we may run into it and be safe !
2. We have also the fearful end of the wicked. They will
be destroyed, endlessly destroyed. God will destroy them ;
were the threatened destruction to be effected by human agency,
they might hope to escape ; but there is no wisdom, nor under-
standing, nor counsel, against the Lord. And God will destroy
all the wicked. O let us cease to do wickedly, that we may
escape the destruction which awaits the wicked !
Beta.
XXIL THE DECEITFULNESS OF SIN.
" The wicked worketh a deceitful work ; but to him that soweth righteousness
shall be a sure reward."
Opposites illustrate each other, inasmuch as when things of
opposite natures and qualities are presented to the mind by way
of contrast, they shew to greater advantage or disadvantage the
properties of each, and make an impression the more lively and
lasting. Of this principle considerable use is made in the sa-
cred Scriptures. And this, not only in their general tenor of
description and announcement, in which they exhibit the
" beauty of holiness," and the turpitude of sin, with the blessed
effects of the one, and the dreadful consequences of the other,
but also in many particular and pointed passages, which declare
" to the righteous that it shall be well with him, for they shall
eat the fruit of their doings. Woe unto the wicked," Sec. Isa.
iii. 10, 11. In no part of the Bible is there more frequent ap-
plication of this mode of teaching, than in this book of Proverbs.
Several chapters are thus occupied, among which we may
83
reckon that from which our text is taken. Instance ver. 1 — 3,
5, (i, 17, 18. Here we have,
Oppositk characters; opposite practices; opposite
RESULTS. And it will be our business at this time to contrast
these opposites, with a view to the moral e/Tects they were in-
tended to ])roduce. In following uj) this j)roposal, it is not of
much importance wliich side of our subject be viewed first.
Only, as one side is represented as being more positive
and substantial, (for, in fact, wickedness is stated to be inere
fiillacy and deception,) our first attention may be directed
to the better side of the case ; — " to him that soweth righteous-
ness," and to whom " there is a sure reward."
1. The radical idea of the word righteousness, seems to be
that of e(piality, as the equilibrium of a pair of scales, &c. See
Parkhurst, sub voce.
2. Hence, applied to moral or religious matters, it means a
coiTespondence between our obligations on the one hand, and
our performance on the other.
3. But as the rightful claims of God and man are embodied
in the divine law, which is not only holy, but just and good,
righteousness is considered as obedience or conformity to the
law, see Dent. vi. 25.
4. And, as this rule rather declai'es what it enjoins to be fit
and proper, than makes it so, righteousness, in relation to the ar-
rangement and constitution of things, is order, fitness, reality,
truth.
Now the opposite of " him that soweth righteousness," or the
practically righteous man, is " the wicked," who " worketh a
deceitful work." Accordingly,
1. The radical meaning of the word here employed appears
to be that of inequality, unfairness. Hence wicked, that is,
unequal balances, Mic. 6. 11. Agi"eeably to this idea,
2. The word, when used in a moral sense, means a want of
concspondence between duty and performance ; a deficiency of
weight of righteousness. Job x. 6, 7, 15. Remark how small a
degi-ee of moral turpitude is sufficient to constitute a man
wicked. |In God's righteous judgment, not only he who
outrages decency, and riots wild in blood and mischief, but he
who neglects his duty, is a sinner, James iv. 17. Consistently
with this,
84
3. As what is right in itself is embodied in righteous laws,
so wickedness is nonconfonnity to those laws ; for instance,
in respect of relative duties, Col. iv. 1. see also chap. iii. 18
— 22. And the same law which forbids violence and oppres-
sion, reprobates all dishonesty and deception, James v. 4, 6,
The principle is wrong, wherever it is, "or however it may ope-
rate. For,
4. As righteousness is order, fitness, &c. so that which is
the essence of wickedness, is disorder, incongruity, deception, a
lie ; an unsound principle, naturally producing a deceitful work.
Man is an active creature ; and you seldom or never find a
person who is wicked, only because he leaves undone something
that his duty requires. He also does what is prohibited, and
hence the word here used is properly enough descriptive of bad
men in general. As is the tree, such is the fruit. Before we
quit this part of the subject, we may make two remarks. First,
Riy,hteousness res])ects our duty both towards our God and our
neighbour; and, secondly. It respects principle as well as
practice.
The first of these remarks will serve to shew hov*- a thing
which sometimes a])pears very strange, may, nevertheless, be
very proper ; namely, that a person who has lived a moral life
should be deeply and painfully convinced of sin. Righteous-
ness renders to all their due. But though a proper education
or native goodness of disposition may have preserved this per-
son from "greatly violating the rules of filial or fraternal duty,
and he has been taught to despise a lie, and to spnm tempta-
tions to fraud or dishonesty ; so that, in respect of his neigh-
bour, no man can convince him of sin ; yet, alas ! he sees and
feels that in all his conduct he has had no respect to God.
What he did was not done to him. The Lord com])lains of
being robbed, Mai. iii. 8, 9. and he is convicted of having
robl;ed him of that time and those talents which should have
been, in private or in public, devoted to his service. Hence he
is hmnbled, from a view of the baseness of his ingratitude and
negligence ; and perhaps fears that the grace he has so much
slighted will now be for ever denied him. Job xlii. 5, 6.
Our second remark also bears on this case. The convinced
sinner feels that hitherto his principles have been wrong. It
was a ruling principle with him that his business here was to
85
buv and sell, or to enjoy the pleasures, &.c. of life, (whereas
' man's chief end is to glorify God and to enjoy him for ever,')
and that religion was an encumbrance to be avoided as long as
])ossible, &c. ; whereas " her ways are ways of pleasantness,"
&c. IJut where wrong sentiments are indulged, wrong disposi-
tions and practices naturally follow. And, to say the least, the
man is in danger of being " taken captive by the devil at his
will." Hence result, 1. Treachery towards friends. Hear .lere-
miah's complaint, chaj) ix. 4, 5. and David's, Psalm Iv. 12 — 14.
2. Fraud and falsehood in business, Prov. xx. 14. 3. Extor-
tion and oppression, Isa. iii. 15. 4. Mal-administration ; a
ne\er ceasing theme of complaint, Isa. x. 1, 2.
In all such cases, our text characterizes the worker. How-
ever nuich he may dislike or disclaim the character, yet he who
worketh thus is " the wicked." And it characterizes the work
— a deceitful work. Deceitful (often) in its intention. Decep-
tion, the very object proposed. Deceitful (always) in its na-
ture. Weighed in the balances it is found wanting. Deceitful
in its operation and influence. Hei-e are promises that mean
nothing ; and which can, therefore, only lead to disappointment.
Hollow professions, which are as '* the staff of a broken reed,"
&c. Nor is the person intended to be deceived the only victim.
The deceiver himself often becomes the dupe of his own delu-
sions. B\" abuse the moral sense becomes blunted, &c. ; then
follows what is described, Isa. xliv. 18 — 20; 2 Tim. iii. 13.
Deceitful in its results. — Generally in this world. A trades-
man who makes a ])oint of telling profitable lies, is detected and
disHked (for every one hates to be deceived), is disbelieved,
even when he speaks the truth, and, being deserted, comes to
ruin. Ami certainly in the world to come. Every man loves
hapjiiness; but sin will leave the sinner to mourn his disap-
pointment and self-deception, in " weeping and wailing," &c.
But mark the opposite uksult of oppositk practice;
" To him that soweth righteousness a sure reward. ' 'Tis tnie
" there is none righteous," inasnnich as " all have sinned," Sec.
Rom. iii. 10, 19,23. But let us attend to God's method of
making the sinner righteous, according to the principles already
laid down.
1. IJe convinces him of his unrighteousness; whether to-
wards man or towards himself. The sinner becomes humble
86
and penitent, and so far becomes what he should be — becomes
righteous, so far as righteousness consists in acting in charac-
ter. He makes reparation for injury done to man, in property,
reputation, &c. And confesses his hated sins before God ; who
shews mercy to him and blots out his transgressions, Rom. iv.
3—8.
2. But more than this, God enlightens, transforms, and re-
news the soul, 2 Cor. iv. 6, 16. ; Eph. iv, 23, 24. So that the
man is " born again, created anew," &c. In short, righteous
principles are implanted, 2 Cor. v. 17.
3. As he has begun to act according to God's rule in prac-
tical repentance, believing, &c. so he proceeds to sow righteous-
ness, to practise and recommend it in like manner, Hos. x. 12.
Like the husbandman, he " soweth in hope," and perhaps in
some instances " hath need of long patience." Yet to him there
shall be a " sure reward." His is,
1 . A certain reward. The perfections and the word of God
assure this.
2. A suitable reward ; a reward of truth, a reward in kind :
an increase of correct and pious feeling. Matt. v. 6, 8. Hence,
3. A satisfying reward. See David's declaration. Psalm xvii.
15.
4. An abiding reward. The getting of riches by a lying
tongue is a vanity, &c. Prov. xxi. 6. But truth is substantial
and enduring. Psalm xix. 9 ; 2 Cor. iv. 18.
Advise, 1. Pause, and inquire whether such a change has
been effected in you.
2. Pray, for convincing and converting grace.
3. Persevere, Through evil and through good report.
ZETji.
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XXIII. ISAIAH'S VISION OF CHRIST.
Isaiah, vi. 5—7.
" Then said I, Woe is me ! for I am undone : because I am a man of unclean
lips, and I dwell in the midst of a people of unclean lips ; for mine eyes have seen
the King, the Lord of hosts," &c.
This prophet was peculiarly favoui-ed by the Lord, and has
ever been disthiguished as the most eminent of the Jewish
seers. He was singularly honoured with clear and comprehen-
sive views of the person and character of the Messiah; and
minutely predicted the circumstances of his incarnation, and the
triumphs of his kingdom. In this chapter, he was highly pri-
vileged, by having a distinct and glorious vision of the Son of
God. It took place when he was in the temple, where he " saw
the Lord sitting upon a throne, high and lifted up," attended
by numerous seraphims who were perpetually emplojed in ren-
derhig him their profoundest homage, and devoutly adoring his
holy name, ver. 2, 3. The effects which these things produced
on his mind, and what occurred on this interesthig occasion, he
informs us in the language of the text ; from which we may
leam, that this vision was, — glorious in its object, — instructive
in its design, — and gi'acious in its influence.
I. The prophet's vision was glorious in its object ;
— " Mine eyes have seen the King, the Lord of hosts." The
dignified person whom he saw was the promised Messiah. This
is evident from the testimony of St. John, who, when refening
to this chapter, expressly declares, "These things said Esaias,
when he saw his glory, and spake of him." It is certain that
" no man hath seen God," or the divine essence at any time,
but his " only begotten Son hath declared him." When the
pro})het saw him " in the bosom of the Father," he appeared
in the twofold character of essential God, and an Almighty
Sovereign. Hence he justly specifies,
1. The divinity of his person; — "The Lord of hosts," or
according to Lowth, " Jehovah, God of hosts." This language
88
is certainly a legitimate and powerful argument, in proof of the
Deity of the Lord Jesus Christ. To deny this would be equally
opposed to just reasoning and sound criticism. The prophet
actually saw his personal glory, even the glory of " the only
begotten of the Father :" and boldly asserts his essential divi-
nity, as the second person of the triune Godhead. And this
character of the Saviour perfectly accords with the descriptions
given of him throughout the sacred -wi-itings. The eternity of
his existence fully jn'oves that he is absolutely God, and equal
with the Father, John viii. 58, xvii. 5 ; Heb. xiii. 8. He is
therefore justly called — "both Lord and Christ, — the Lord of
glory, — the Lord of all, — the Lord of hosts," Phil. ii. 11.
2. The sovereignty of his character ; — " Mine eyes have
seen the King." Christ's kingly office is clearly revealed in the
Scriptures, and is highly encouraging to his people, Ps. cxlix.
2. He is a supreme king; even " the King of kings, and the
Lord of lords," Prov. viii. 15. A universal king; whose king-
dom nileth over all things, both visible and invisible. Col. i.
15 — 18; Rev. i. 18. A spiritual king; whom God has set
upon his holy hill of Zion, to be the head and governor of his
church, and reign in the hearts of his people. Psalm ii. 6 ; Luke
xvii. 21 ; Col. i. 13. An everlasting king; who shall continue
to reign and jirosper when all other kings and their dominions
shall be destroyed ; " but of his kingdom there shall be no end,"
Dan. vii. 14; Heb. i. 8. How glorious is the Redeemer's
character I Let us adore his name, and gladly bow to his scep-
tre. Observe,
IL The prophet's vision was instructive in its de-
sign ; — " Then flew one of the seraphims," &c. As no scrip-
ture is of private interpretation, this vision was, no doubt,
intended not only for the personal benefit of the prophet, but
also for the general instruction of mankind. It evidently illus-
trates,
1. The nature of salvation; — "Thine iniquity is taken
away, and thy sin purged." We are not only actually guilty,
but morally polluted. When God therefore saves sinners, he
takes away their guilt by his mercy, and purifies their hearts by
his grace. Both pardon and purity are equally necessary for
our present and final happiness. They are freely promised in
the gospel, and are happily enjoyed by all the righteous, 1 Cor.
89
vi. 11. This was certainly the hlcssed experience of the pro-
phet, and such is still the salvation of all true believers.
2. The medium of salvation ; — " Then flew one of the sera-
phims unto me," &c. Here God employed one of his angels as
a messenger of his grace to the prophet. He came flying with
a live coal in his hand, which was taken from of!" the altar.
This was most probably the altar of burnt ofTering, which had
always coals of fire burning u])on it. Lev. vi. 12, 13. This
manifestly typified the Lord Jesus Christ, as the atoning sacri-
fice for our sins, and the high priest o\er the house of (jod for
ever, Heb. ix. 14; xiii. 10; 1 John iv. 10. The seraph's layhig
the live coal upon the prophet's mouth, might represent the ne-
cessity of a personal application of Christ's atonement as the
only medium of pardon, purity, and every spiritual blessing,
Heb. xii. 24. It might also jjoint out the sanctifying influence
of the Holy Ghost, as a " spnit of burning and refining fire ; "
and is, in the whole, an instructive and emblematical represen-
tation of the divine method of saving sinners to the end of
time. Matt. iii. 1 1 ; John xiv. 6 ; Heb. iv. 14—16.
3. The asHurance of salrafion. This was unquestionably
the privilege of the prophet. He was assured of it by the de-
claration of the sera])li, and the sign which he received, ver. 7.
This, without doubt, was highly consolatory to his mind, and
greatly encouraged him in his work. And though we caimot
expect to receive it in the same way, it is still a possible i)rivi-
lege, and is enjoyed by many, who can declare, like David,
what God has done for their souls. The Lord conununicates it
by his word and Spirit, and gives his people " the knowledge of
salvation by the remission of their sins," Rom. viii. 15, 16 ;
1 Thess. i. 5. This will lead us to consider,
III. Thk prophet's vision was gracious in its in-
fluence;— "Then said I, Woe is me! for I am undone,"
&c. All spiritual intercourse with God is profitable to the soul.
This was manifestly the case in the instance before us. The
prophet was both powerfully affected and greatly profited by
this heavenly vision.
1. It was deeply humbling ; — Woe is me! for I am undone,"
&c. I am struck dumb, " because I am a man of unclean
lips," Sec. He had such a discovery of the infinite splendour
and purity of the Lord of Hosts, that he was more than ever
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convinced of his own personal pollution, and of the sinfulness
of the people among whom he dwelt. These things deeply
humbled him before God, and filled him with unfeigned repent-
ance and self-abasement. The manifestation of God to the
soul is always productive of genuine humility and contrition of
heart; and leads the penitent believer to exclaim, "Woe is me !
I abhor myself, and repent in dust and ashes," Job xlii. 5, 6.
2. It was personally sanctifying. Whilst the prophet was
abashed and humbled, on account of his uncleanness, he re-
ceived a comfortable assurance of his pa!rdon and acceptance
with God. His sin was also purged, and he was made " a vessel
unto honour," more deeply and fully " sanctified and meet for
the master's use." By communion with God we feel his trans-
forming power, and are changed into the same image, 2 Cor.
iii. 18. A believing discovery of his glory and purity is always
assimilating and hallowing in its influence, Ps. Ixiii. 2, 3 ; 2
Cor. iv. 6.
3. It was highly encouraging , The prophet was called to
the painful task of addressing the Jevvs, who were " a disobe-
dient and gainsaying people." He deeply felt the importance
of his office, and the difficulty of his work ; and humbled under
a sense of his own inability to discharge the duties of his high
commission. But by this divine vision his feai's were instantly
removed, and he was greatly encouraged to engage in the work
which God appointed him to do, with gi-eat delight. When the
Lord said, " Whom shall I send, and who will go for us ?" the
prophet immediately said, " Here am I, send me." Nothing is
deemed hard or unreasonable by the believer, that appears to be
the will of God, Phil. iv. 11—13.
To conclude,
1. Let us carefully search the Scriptures which testify of
Christ and reveal the way of salvation.
2. Let us diligently improve the privileges we enjoy, till we
obtain the perfect vision of the " king eternal," 1 John iii. 2.
Eta.
91
XXIV. THE LANGUAGE OF REAL PIETY.
Isaiah xxv. 1.
" O Lord, thou art my God ; I will exalt thee, I will praise thy name."
Piety has often been counterfeited. What was only a spurious
production, has been pahned on the religious world for a genu-
ine article. They who practise this kind of deception may suc-
ceed to some extent in the line of imposition : but while others
are thus misled in their views of such characters, they themselves,
who act in this manner, are most deeply and awfully involved
in this religious fraud. The piety of the heart knows nothing of
gnile ; it is simple, open, undisguised. Vital piety is a divine
nature introduced by the eternal Spirit into the human soul ;
there it lives and breathes ; and, possessing the whole heart, it
generates feelings, ;md words, and actions, which evince its ex-
istence there, and demonstrate its heavenly origin, sublime ex-
cellence, and happy tendency. We have much of this ex-
pressed in the words of the text, " O God, thou art my God ;
I will exalt thee, I will praise thy name." This is the lan-
guage of,
I. Choice. Man having understanding and liberty, can
fix his attention on a variety of objects, and make a selection of
such as he may prefer. From the nature and properties of those
chosen, we may learn the distinctive views and prevailing dis-
positions of men; and, generally speaking, we perceive that
their affections are wrongly placed. When objects are viewed
through false mediums, the consequence of this eiTor of the
judgment, or will, is, men come to bad conclusions. Were they
to adopt and secure a right medium, and then, according to the
light of truth and power of conviction, of the nature, properties,
suitableness, and durability of things, one and the same election
would certainly be made, God having himself given us ex-
istence, and he only being equal to our capacities and wants,
ought, of course, to have the preference in om* esteem, affection,
92
and choice. That is the case with every enlightened and pious
person, however distinguished as to professional name, religious
form, or place of worship, country, colour, or employment.
The man of sincere and heartfelt piety can truly say, " O God,
thou art my God ! " Here is a wise choice, — an elevation of
mind peculiarly sublime, raised above the fleeting shadows of
this sublunary world, to the contemplation of infinite and ador-
able perfections, — high in a clime of salvation and bliss, far
beyond the gross and limited range of the senses, and as much
superior to the sordid pursuits of carnal men, as the illimitable
bounds of eternity exceed the contracted expansion of time.
II. Assurance. Presumption on the subject of religion, it
is to be feared, is frequently practised. Men claim God for
their God and friend, and profess to confide in his mercy and
goodness, without having any scriptural authority for so doing.
This, in some instances, may have originated in a religious
descent, — " We have Abraham for our father," Matt. iii. 9,
without having experienced a gracious change of heart. "He
is not a Jew who is one outwardly; but he is a Jew who is one
inwardly ; and circumcision is that of the heart, in the spirit,
and not in the letter ; whose praise is not of men but of God,"
Rom. ii. 28, 29. A religious education may have produced
this effect in some persons. If not coirect, with regard to
sound evangelical principles and views, by such an education
moral habits may have been induced unconnected with gospel
doctrines ; the result must be a pharisaical religion, a " clean cup
and platter," a garnished outside, while the heart, as to its real
state, is likened to an " open sepulchre, full of rottenness and
dead men's bones." Wealthy persons, moved to sympathy and
acts of beneficence, by the privations and sufferings of their
fellow men ; or prompted, by the example of others, to enrol
their names in the lists of generous benefactors, who advocate
the cause of suffering humanity, at home, or in distant lands ;
may presume to think, as these actions are formally good in
themselves, and beneficial to others, that they who come for-
ward in this way, are themselves, solely on this account, pleas-
ing to God. But the apostle says, " Though I bestow all my
goods to feed the poor, and, though I give my body to be
burned, and have not ayaVrj, love, it profiteth me nothing," 1
Cor. xiii. 3. Here let us observe, that a scriptural assurance
93
of the divine favour, can be obtained only by penitents, wlio
niouni before God the folly and crimes of their past lives, con-
fess and forsake their sins, are anxious to obtain salvation, are
found iu a diligent use of the appointed means of giace for
that purpose, — and by such persons only through faith in our
Lord Jesus Christ, resting only on his atoning sacrifice for
remission of sins, aud accejjtance with God. Believers are
" accepted in the Beloved." They " receive the promise of the
Spirit through faith ;" and, by his direct testimony in the heart,
are enabled to say, " O God, thou art my God." Having re-
ceived the spirit of adoption," they cry " Abba, Father." This
is a divine assiirance.
III. Enjoyment. If God could not make a human spirit
happy, abstiacted from all earthly objects and possessions, —
then the whole moral world would assume a dark and frightful
complexion ; for our moral powers would exist without any
adequate objects by which their energies could be excited and
called forth, and to which they could be directed. In that case
we should have to turn our attention to those sources for haj)-
piness, which have been proved ten thousand times, in all ages
and countries, to be only broken cisterns, that can hold no pure
water of permanent consolation. The world is a tumultuous
scene, presenting a vast variety of objects ; these are contem-
plated, and pursued, as if sufficient to fill the whole extent of
the human mind. But, however successful that pursuit may
be, with regard to obtaining these things, our Saviour says, " A
man's life consisteth not in the abundance of the things which
he jMJSsesseth," Luke xii. 15. That God can make man hapjjy
is most certain ; for he can remove from the conscience all that
guilt which op])resses it, and generates slavish fear : as well as
destroy all those evil propensities which most sensibly afflict
and render him miserable ; and having thus taken out of the
way all these obstacles, impediments, or obstructions, and
ojjened a delightful intercourse, he can communicate large spi-
ritual blessings, which shall delight and fill hhn with pure and
substantial happiness. When a finite capacity is thus exer-
cised on an infinite object, and a state of fellowship is gra-
ciously established, the soul receives daily supplies from that
boundless source of felicity ; and God being infinitely greater
than man, consequently there is a store of goodness in him
94
that can never be exhausted, but will run parallel with the line
of his own duration. Under the influence of these views and
feelings, the believer triumphantly exclaims, " O God, thou
art my God ! "
IV. Expectation. All earthly things will have a period.
All the productions of nature will fail. The seasons will cease
to perform their annual revolutions. The sun, the nroon,
the planets, will withdraw their shining, and at the command of
their Maker pass away. Time, which has given birth to such
a vast succession of beings, shall become old, conclude his
progress and records, and be no more ! On what shall human
beings depend, in this extensive and final catastrophe of things ?
What is there that shall remain unmoved amidst the general
ruin ? If any should attempt to console themselves with the
certainty of being removed from the earth, before the period of
this dissolution of nature, in that case we may inquire. What
will your departure amount to ? You cannot escape away, but
at the expense of the decomposition of your material iDody :
and what will support you in that dread hour, when yom- heart-
strings shall break, your eyes roll in their sockets, the ciurtains
fall and obstruct the organs of vision ; when articulation shall
fail, and all the senses be lost in the complete ruin of the sys-
tem ; when the immaterial spirit shall be disembodied, and
enter into an untried, unknown world ? Affecting crisis ! How
many have anived here ; but, oh, how few rightly prepared !
However, the Christian believer can then, looking up, say, " O
God, thou art my God I "
V. Gratitude. Gratitude is a tribute justly due for fa-
vours received. In proportion to our sense of obligation will
be the wannth of this acknowledgement. As the bountiful
donor of spiritual blessings has an undoubted claim to the most
lively expression of grateful feeling, from persons so highly
favoured with these invaluable gifts ; so there is no duty they
are better prepared to discharge, nor any on which they enter
with greater delight. The feeling secures the jDerfonnance, and
both together fonn a climax in the character of truly religious
persons. They are not insensible to their situation and cir-
cumstances in this world, to jjhysical or mental suffering, to
privations or afflictions, to temptation or persecution ; but, at
the same time, they have joys mingled with their soitows, ease
95
with pain, honour witli opprobrium, triumph with suffering, to
that degi-ee, if not at all times, yet frequently, that with their
whole soul they exclaim, " I will exalt thee, I will praise thy
name," Though this excellent state or degi-ee of piety is at-
tainable in time, yet it is closely connected with the felicity of
heaven. It is a noble effort to develope the divine character,
and shew forth its glories. It is a song of praise begun here,
but to be continued for ever. Oh, what must the celestial
world be, where gratitude always exists, and knows no inter-
ruption ; where the inhabitants unceasingly praise God and the
Lamb ; and where this rapturous enjoyment will be increased,
as obligations are continually multiplied !
A practical application of this subject cannot but be attended
with the happiest results.
Theta.
XXV. PROSPERITY ANTICIPATED.
Isaiah xxxiii. 21.
" But there the glorious I.ord will be unto us a place of broad rivers and
streams ; wherein shall go no galley with oars, neither shall gallant ship pass
thereby."
A RELIGION which comes from God must be suited to the
necessities of those for whom it is intended. The infinite good-
ness and wisdom of the Author ensure this. Such is the reli-
gion of the Bible. It finds man careless and ignorant; and it
makes those discoveries which are calculated at once to en-
lighten and to stimulate. It finds him guilty ; and offei-s him
a free and full pardon of his crimes : and to his pollution it
suits its renewing grace. But there is another part of his case
96
which requires to he provided for. Such is our make and con-
stitution, that, without hope of something future, the present
soon ceases to satisfy ; and we yawn over our enjoyments.
Here again the Bible meets our wants, and holds out blessings
of gi-ace and blessings of glory. These offers are, indeed,
lost on but too many. Yet there are some who have sufficient
prudence to avail themselves of the advantages of their situ-
ation. Such may adopt the language of our text. To illus-
trate this subject, we consider,
I. The characters privileged ; — Who may say, " Unto
us," &c. This is a point to which we are not, perliaps, suf-
ficiently attentive. It may be pleasing enough to our hearers
to be addressed generally as " fellow Christians — Christian bre-
thren— beloved," &c. But, " what is the chaff to the wheat,
saith the Lord." He always strongly marks the different cha-
racters to whom he promises his blessings or otherwise. Take
a few instances of a thousand. Gen. vii. 1, xviii. 23, and xix.
22; Prov. i. 24—33; Isa. iii. 10, 11; Mai. iii. 16—18;
Matt. vii. 22, 23 ; John iv. 24 ; Rom. ii. 6—11 ; Rev. ii. 23.
Thus we are taught to discriminate. And in the present case
we may find the leading features of the persons in question
either expressed or alluded to in the chapter before us. From
this we are led to infer that they are,
1. Praying characters, (ver. 2.) who feel their own weakness,
and depend on the Lord for " salvation ; " who feel their un-
worthiness, and entreat him to " be gracious." Sensible of their
wantS; they have heartily and practically " waited " for him.
In consequence they are become,
2. Pardoned characters ; people that are " forgiven their
iniquity " (ver. 24). This supposes that they have felt their
iniquity. Acts ii. 37 ; confessed and forsaken their iniquity,
Prov. xxviii. 13 ; and accepted of God's terms for the blotting
out of their iniquity, Rom. iii. 21, 22. Justifying faith is
purifying faith, Acts xv. 9. Therefore they are,
3. Renovated characters. Their spiritual sickness is healed
by the heavenly physician, (ver. 24.) who corrects the disor-
der of their understanding, judgment, affections, &c. They
are " created anew in Christ Jesus unto good works." Ac-
cordingly, they are,
4. Practically consistent characters; (ver. 15.) in their
97
general conduct ; " He that walketh i-ighteously : " their sin-
cerity of speech ; " and siieakclh uprightly : " their integrity of
feeling; "that despiselh the gain," &c. : — their resistance of
temptation ; " that shaketli his hands, stoppeth his ears," &;c.
And, to crown the whole, they are,
o. Pious characters. They " see the king in his beauty,"
have respect to " the land that is very far off," and delight in
"the solemnities of Zion," ver. 17 — 20. All is sanctified by
being consecrated at the shrine of piety, and being done with
reference to the God of all their mercies. And this leads ns to
speak of,
II. The Author oi' their blessings; — "The glorious
Lord." To him the Scrij)tures ascribe all our good, James i. 17.
And hence prayer (Ps. cxviii. 25), and thanksgiving for pros-
perity (Isa. XX vi. 12), are to be oHered to " the glorious Lord."
This title expresses what he is really, and what in his people's
estimation. It expresses what he is in his nature ; most worthy,
excellent, perfect ; independently of all operation ; glorious in
name and majesty, Neh. ix. 5 ; Ps. cxlv. 5: — m his works;
which proclaim his power, wisdom, &c. Ps. xix. 1 ; yet the
s})lendours of the heavenly bodies but feebly represent that
light with which " he clothes himself as with a gannent :" — in
his word ; which discloses his moral ])erfections of justice, mercy,
love, &c. Here he is seen " glorious in holiness, fearful in
praises, doing wonders." But the title marks also what he is,
in his people's apprehension. The heavens have no glory to
the blind, nor has holiness any charms for the sensual and
wicked. But the characters just now described have their under-
standings enlightened, their hearts changed ; so that they see
and admire " the beauties of holiness," &c. while they acknow-
ledge him to be their " Lord ;" and thus, as citizens of Zion,
recognise his authority, submit to his laws, and claim his pro-
tection and recompense. This is more fully expressed in ver. 22.
We remark,
HI. The nature of their blessings; — " The glorious
Lord will be unto us a place of broad rivers," &c. This is, in
eastern description,
1. A place of fer/ilify ; enriched as by "the river of God,"
Ps. Ixv. 9 ; and producing abundantly, Isa. xliv. 4 ; Ezek.
xix. 10. So abundantly shall G(id provide, in Zion, the church.
VOL. IV. F
98
He will " abundantly pardon," abundantly strengthen, " abun-
dantly bless her provision," &c. Ps. Ixv. 10 — 13, and cxxxii.
15; Isa. xl. 10.
2. A place of pleasantness ; of salubrity and refreshment.
See chap. xli. 17, 18. — " The poor and needy seek water," &c.
Amidst the toil and dust of the world, " as the hart panteth,"
&c. Ps. xlii. 1. And God refreshes with assurances of his
love, and foretastes of his heaven ; — of beauty and variety. The
" broad rivers" are supposed navigable, and therefore affording
intercourse and commerce. So, in Zion, it is pleasant not only
to enjoy religion of home growth, but also to participate in the
importations of missionary news, &c. And if we have any
thing of this kind to export to other churches, this is " more
blessed" still.
3. A place of peacefulness ; not on a stonny mountain-top,
but in a sheltered vale. Apply to an unpersecuted state ; in
which brethren dwell together in unity, Isa. xlviii. 18, and
Ixvi. 12.
4. A place of security ; defended from land enemies by
" broad rivers ;" on which " no galley or gallant ship," no sea
foe, shall molest us. Thus the Lord shall defend against every
Open or insidious adversary, Isa. xxvii. 3 ; and xxxi. 5.
5. A place of perpetual fertility, pleasantness, ^c. These
broad and deep rivers shall not fail. The rills of creature hap-
piness may cease, but God is unchangeable, Isa. xl. 28 — 31.
This is a condition, therefore, to be coveted — sought — valued —
retained.
Zeta.
99
XXVI. REPENTAxVGE RECOMMENDED.
" Rend your heart, and not your garments, and turn unto the Lord your God :
for he is gracious and merciful, slow to anger, and of great kindness, and repenl-
eth him of the evil."
Many excellent things have been said, and justly said, of the
Bible. It has been celebrated as containing history the most
ancient and authentic ; as recording some of the most remark-
able events which have taken place on the theatre of the world ;
and as exhibiting examples of all that is great and good, in
domestic, civil, or religious life. It reminds man of his dignity
and his destiny, and opens a prospect through the gloom of
death, into the" regions of eternal light and happiness. But on
no one account are the Scriptures more to be valued, than on
account of that fidelity with which they every where, in their
historic and prophetic, as well as didactic parts, represent our
])resent condition and duty. They not only inform us of what
was man's estate as he came out of his Maker's hands, or what
may be his state when morUility shall be swallowed vip of
life ; but they represent him, as at present, fallen, disordered,
guilty, and in danger; — they urge him to act accordnig to
his circumstances, and encourage him to do so. In our text
we have,
I. The important direction given ; — " Rend your
heart — and turn unto the Lord," &c. It is of little conse-
quence which part of this direction is first considered. But as
the prophet here speaks of their turning, and the proper manner
of their doing so, we may be allowed to speak of them in this
order. It is evident that the direction, " Turn unto the Lord
your God," pre-supposes,
\. A state of heedless inattention. The position from which
thev were to turn, was one in which the back was upon God,
Jer. ii. 27. In consequence of this, though God reveals bis
f2
100
excellence, the person beholds not " the beauty of holiness/' &c.
He reveals himself as the universal Parent, providing liberally
for all, and filling the earth with his bounty, James i. 17 ; but
the man who looks oflT from him, perceives it not. Contrast
Ps. Ixv. 1, 9 — 13, and Ps. c. And notwithstanding, in the
work of redemption, divine wisdom, justice, and goodness, are
tuUy displayed; yet the sinner is inattentive to the provision
made, and to the benevolence which has made it. Contrast Ps.
Ixxxiv ; 2 Cor. ix. 15 ; 1 John iii. 1, 2.
2. A state of careless and criminal iiegligence. How pro-
voking, if when you were to give orders to a servant, he were to
keejD his back turned upon you, and pay no regard to your
words. Such the state of the careless and indolent, in Jer.
xxxii. 33. And just so neglectful of "instruction," which ex-
presses both their danger and their duty, are many in our day.
They neither flee from evil, nor watch, nor pray, Prov. i. 24 ;
Matt. xxii. 1—5.
3. A state of obstinate disobedience . Man is generally
active. Accordingly, in Scripture, every man is represented
as walking in some particular way. The wicked walk " in the
way of their heart — walk contrary to God," &c. This the case
of those already mentioned, Jer. ii. 26 — 28, and xxxii. 34, 35.
In the present instance, the back being on the Lord, the pro-
gress is not towards, but from him ; — the exact state of every
drunkard, swearer, liar, worldling, &c. 2 Tim. iii. 13. Hence
the direction, " Turn," &c. The impropriety, ingratitude,
imprudence, and wickedness of this state will appear, when we
remark, that the Being towards whom we have been so disre-
spectful and disobedient, is most worthy of our highest regard
and devotion. He is most worthy in himself; He is "the
Lord." The self-existent, and consequently, tlie centre and
source of excellence. Such the doctrine of Exod. xv. 11 ; Ps.
cxi. 1 — 3. He is most worthy, in respect of his dealings with
us. He is " the Lord, thy God." Particularly, He has dis-
tinguished us from inferior creatures ; by bestowing on us a
nobler nature, and making us capable of the notion of " God ;"
and thus putting us in a condition to know and worship him.
Elihu, therefore, justly complains of the thoughtlessness and
ingi-atitude of those who do not inquire, " Where is God, who
101
leacheth us more, maketh us wiser," &c. Job xxxv. 10, 11.
He has distinguished us, as men, from fallen angels ; by pro-
viding redem])lion for us. and thus oil'ering himself to us as our
God in Christ, Heb. ii. 16. Hence the thanksgivings of the
church on earth, 2 Cor. iii. 18, and iv. 6, and of the church in
heaven, Rev. v. 11 — 13. He has distinguished us from the
heathen ; by an explicit revelation of himself, his will, and his
plan of salvation ; and thus offers himself as our God, in con-
tradistinction from idols, Paul thought it one of the greatest
of .Jewish ]n-ivileges to have the sacred oracles, Rom. iii. 2.
The Christian revelation is " more glorious, it excellelh,"
2 Cor. iii. 10; 2 Tim. i. 10. He has distinguished us from
many of our contemporaries, who have been cut off" in their
sins ; whereas we have a longer trial, a faithful ministry, &c.
blessings of providence and grace, and offers of eternal glory.
And have we still neglected to turn to God ? Then what cause
for further direction — " Rend your heart, and not your gar-
ments." An allusion here to the custom of rending the clothes
in cases of mouniing. This is more expressive than our cus-
tom of wearing new black ; and (piite as reasonable. Nor is it
to be distinguishixl as being absolutely forbidden in the text ;
but only as of no importance without, or in comparison of, the
other; according to the Hebrew mode of expression, which puts
a negative on one thing, in order to ex])ress another more
strongly, as Hos. vi. 6, " 1 will have mercy, and not sacrifice."
No merely outward action avails with hinr " who seai"clieth the
heart." Yet we may derive instruction here, from considering
what the rending of the garments was intended to denote. This
action was employed to indicate,
1 . Excessive grief. As the sign of this, it was not only very
general, but very ancient. See the cases of Reuben and Jacob,
Gen. xxxvii. 29, .34 ; and of Job and his friends, Job i. 20, and
ii. 12. What so fit a subject of gi'ief as this, that we have in-
volved ourselves in guilt, and misery, and exposed ourselves to
death eternal ; and that our sin has " crucified the Son of God,"
&c. ? Acts ii. 36.
2. Great loathing and abhorrence. In cases of bodily disease.
Lev. xiii. 45, or of moral depravity, 2 Sam. xiii. 19. This the
object of the High Priest's conduct. Matt. xxvi. 6-5. Our
102
ingratitude, folly, criminality, &c. just cause of loatliing, Ezek.
XX. 43; Rom. vii. 24.
3. Deep humility and earnest deprecation. Thus Ahab
humbled himself, 1 Kings xxi. 27 — 29. A proper view of the
demerit of sin, and of the Saviour's sufferings, will rend the heart,
Zech. xii. 10. We should, therefore, dwell on these things till we
are induced to " turn," &c. with hearty submission, Hos. xiv. 2,
— with humble and warranted confidence, Ps. cxxiii. 1,2; Isa.
xlv. 22, and Iv. 6, 7, — and with affectionate devotion. Acts ix.
6, 20. To this purpose consider,
II. The cheering assurance afforded; — " For he is
gracious and merciful," &c.
1. This revelation warrants our approach : — " He is
gracious and merciful" — words expressive of the most melting-
compassion and tenderness. This is verified in our own expe-
rience. Lamentations, iii. 22, 23.
Objection 1. I have offended so much and so long ! But " he
is slow to anger," See Mic. vii. 18, and Mai. iii. 6.
Objection 2. Yet there are so many threatenings ! The text
says, " He repenteth him of the evil." This the language of
accommodation. Among men a change of measures follows a
change of mind. Hence God is said to repent, Jer. xviii. 7, 8;
Jonah iii. 2 — 10.
2. This revelation requires your return — to " the Lord,"
your Proprietor, to whom you owe your all : and to whom you
must account for all. " To him every knee shall bow." Humble
yourselves, therefore, and then,
3. This revelation encourages your address. Ask, and
receive now, the effects of his grace and mercy. — Pardon, Exod.
xxxiv. 7. — Healing, Hos. xiv. 4. — Adoption, Rom. x. 11 — 13,
with viii. 14 — 17. — Grace, Heb. iv. 16. All the present pri-
vileges of children, 2 Cor. vi. 17, 18. And, finally, all their
eternal enjoyments, Heb. xi. 16 ; Rom. viii. 16, 17.
Zeta.
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XXVII. THE KINGDOM OF GOD AND HIS
RIGHTEOUSNESS TO BE SOUGHT FIRST.
Matt. vi. 33.
" But seek ye first the kingdom of God and his righteousness ; and all these things
shall be added unto you."
It was well observed hy a heathen philosopher, that the
" necessities of the body are the proper measure of our care for
the things of this life " And if this rule were observed, inanv
anxieties and disappointments would be prevented ; ;md many
who fall a prey to ruin would escape it. But is this rule re-
garded ? Just the contriuy ; for instead of making their bodily
necessities the measure of their cares, the generality of men make
their appetites, their pride, their ambition, and their covetous-
ness, the standard of their desires, cares, and pursuits. But
wherefore do they so ? Is it because experience unifonnlv
attests the success of those who adopt this practice ? Certainly
not. Experience attests the contrary. Is it that reason and
revelation approve of the practice, when it is attended with
success ? It is not ; for neither of them can approve the prac-
tice, whatever success may attend on it ; how is it possible
that either of them should approv^e it ? — The practice is often
followed by disaster, and never with good. It is degi'ading to
our nature, destructive of the interests of society, dishonours
God, and leads to the most fearful results. Instead of approv-
ing of this practice, reason munnurs at it, while revelation lifts
up its voice, and cries against it loudly, as weak, worthless, and
wicked. Revelation is ever reminding us of its issue, dissuad-
ing us from it, and directing our steps into another and a better
course. Its language is, " Seek ye first the kingdom of God
and his righteousness ; and all these things shall be added unto
you."
I. The course of life that is enjoined on us; —
" But seek ye first the kingdom of God," &c.
II. The promise that is annexed to the observance
OF THE INJUNCTION J — " And all these things," &c.
104
I. We have The course of life that is enjoined on
us to notice ; — " But seek ye," &c. Parkhurst observes, that
the phrases, " kingdom of God", and " kingdom of heaven,"
refer to Dan ii. 44, and vii. 13, 14, and denote that kingdom or
dominion which the God of heaven was to set up, and give to
the Son of man. Or, in other words, that it denotes the king-
dom of Christ, which was to exist in more imperfect circum-
stances on earth, but in the most perfect manner in heaven.
Hence, in some scriptures, these phrases relate to this kingdom
as it exists on earth; as Matt, xiii.,24, 31,33, 44, 45, 47, and
52. While iu others they refer to its heavenly state, as 1 Cor.
vi. 9, 10, and xv. 50. This kingdom of our Immanuel, set up
in the hearts of a willing people, is altogether distinct and dif-
ferent from that absolute dominion which he exercises over the
creation as its Creator and Conserver. For, in that, all men,
bad and good, are naturally and necessarily included ; while, in
this, none are considered as subjects, but such as have yielded
themselves up to Christ, Ps. ex. 3. To this kingdom it is,
therefore, that the text refers. We know that some attempt to
confine the wx)rds of the text to the apostles, thinking that they
were addicting themselves to the things of this life in a manner
that could not comport with their duty as the ministei's of sal-
vation; and that the object of Jesus Christ, in these words, was
to coiTect this excessive inclination to the world. And it must
be ponfessed, that such a construction of the passage renders it
highly deserving the notice of every minister of the gospel.
But, after all, we cannot but think that these words were
intended as a direction to all to " seek the kingdom of God,"
&c. And,
1. Every one must endeavour to secure the erection of this
kingdom iri his heart, or, ni other words, to become a subject of
Jesus Christ, and to secure all the benefits which he confers on
his subjects, as his approbation, protection, royal presence, a
place in the royal residence, and on the throne, &c. But,
2. In order to secure these we nmst seek his righteousness.
We must acquaint ourselves with the method in which God makes
men righteous. And we must seek that righteousness which is
required in all Messiah's subjects, and without which we cannot
stand in this relation to him, not even in the most imperfect
state of his kingdom : as the renewal of our nature. Matt, xviii.
105
3 ; fuith in ihc death of Clirist for the forgiveness of sins, Jolm
iii. 18, compared with Rom. iii. 25 ; purity in heart and hfe,
1 Cor. vi. 9, 10, compared with Heb. xii. 14. And the more
of this puritv any man ])ossesses, the fairer is his prosjiect for
heaven, Matt. v. 8. Now, since it is by faith alone that we can
have the remission of our sins and the sanctifying infhiences of
the Spirit of holiness, and as without these we cannot possibly be
the subjects of the Messiah, will it not argue an unpardonable
ignorance, insufferable insolence, and the most determined and
inveterate obstinacy, to seek admission into the kingdom ol
heaven without it ? And what can such a conduct do for us,
but e.xpose us to the most deserved and gi-ievous disappoint-
ments ? For to refuse submission to the righteousness of God,
still more to go about to establish a righteousness of oiu" own,
are the surest steps that we can take to exclude ourselves the
kingdom of God. But,
3 If we are minded to seek the kingdom and righteousness
of God most certainly and successfully, we nnist seek it Jirxl.
Our Lord, in directing us to seek it first, intimates that it is of
the gi-eatest importance to us to secure it ; and is not this matter
of fact ? What are all other things without this ? a blank.
And, where this is, can there be any great lack, whatever else is
wanting ? Does not this heighten the enjoyment of every other
thing we have ? It, being thus important, should be sought
before the embellishments, the conveniences, or even the neces-
saries of life. And as it is preferable to every other object, it
ought to be sought first in order of time. This is the labour
with which our probation-day should always begin. I would
not insinuate that it can be finished in the morning of life ; nor
ought it to be deferred until the evening of our probation-day,
as then it is often negligently done, either for want of light to
labour, or for want of strength and ti'.ne, or for want of freedom
from distracting circumstances. This, in truth, is the proper
labour of the morning, noon, and evening of our probation -day.
And, that we may transact this important business in the most
enlightened and perfect manner, we should connnence it at the
verv dawn of life. Besides, we may not be permitted to see the
ordinary limit of man's day. Or, should we, we ])ossibly may
be discjualified for this labour before we see it. And let not any
one suppose that nothing effectual in religion can be done in
F 3
106
youth ; for it is not necessary to the religion of youth that tiiere
should be gi'eat maturity ot understanding, much forethought,
decision of character, and courage brought to it. These qua-
lities are but too often wanting in the religion of the aged. All
that is requisite, to make our religion what it should be, is to
bring the best abilities we have unto it. If this be done, our
pursuit of the kingdom of God and his righteousness will be
most successful, as the blessing of heaven will be upon us. This
leads me to consider,
II. The promise that is annexed to the observance
OF THE INJUNCTION ; — " And all these things shall be added
unto you." Here you see is,
1. The promise of the kingdom sought. Where is the per-
son who would not rejoice in obtaining the promise of an in-
ferior good, and that from a changing creature ? How much
more then should those who are seeking this kingdom rejoice in
having received the promise of the greatest good, and that from
the unchangeable God ! — " It is his good pleasure to give us the
kingdom," Luke xii. 32. But,
2. Besides the kingdom, he will add " all these things."
What things ? All those things that are necessary for the sup-
port and covering of the body. Matt. vi. 25, 31. After these
things the Gentiles, that is, the unenlightened and unbelieving
of mankind, seek first. But so must not we seek them, who
know that they are but of inferior value, and unworthy of being
made the matter of promise for their own sake. But we may
rest assured that, when we put them in their own place, only
seeking them subordinately, and the kingdom of God and his
righteousness first, they will be added to us ; for our heavenly
Father knoweth that we need them, ver. 32. He gives them to
inferior creatures, to the very fowls, nay, even to inanimate
creatures ; and will he withhold them from you ? — He has pro-
hibited your care for these things as unbecoming your dignity ;
and would he have done this, had he not intended to bear your
griefs and cairy your soitows ? ver. 26 — 30. But let no one
suppose that, because that godliness we are here called to pursue
" is profitable for all things, having the promise of the life that
now is, and of that which is to come," that therefore, all care
and concern about the affairs of the present life are superseded.
As God will only give the kingdom to those who seek it, so will
107
he only give food and raiment to those who seek them, in a
subordinate degree, 2 Thess. iii. 10. We learn, therefore, that
by labouring subordinately for food and raiment, and principally
for the kingdom, &c., every blessing for time and eternity will
be secured to us, and that by virtue of our heavenly Fathers
promise.
Improvement.
What are }ou seeking first ? Perhaps you scarcely know.
O ascertain the nature of your pursuit, for the honour of your
understanding, and for your safety. We fear lest others of you,
contrary to the dictates of your reason, and in defiance of the
remonstraces of revelation, (O blush to own it !) are seeking,
first, the world and the things of the world. Think, we beseech
you, of the consequences of this conduct. Perhaps some of you
are ready to say to us, ' We are seeking the kingdom of God,
and have been seeking it for a length of time.' Seeking it for a
length of time ! How is it, then, that you have not found it ?
Surely there must be some defect in your seeking, or you would
have found it long ere now. Pray God to discover the hindrance
to you, and instantly put it away. Set yourselves now to seek
the kingdom of God, &c., as though you were persuaded that
this would be your only opportunity of doing this with success,
and you shall now succeed.
Iota.
XXVIII. CHRIST IN HIS ORDINANCES.
Matt, xviii. 20.
" For where two or three are gathered together in my name, there am I in the
midst of them."
The Saviour delivered these words for the instruction and en-
couragement of his people, in every succeeding age of the
church. In the preceding context he supposes the case of per-
308
sonal offence among his followers, and gives special direction for
the amicable adjustment of such ofiences. The offended brother
is directed to endeavour to convince and reclaim the offender, by
first going to him alone, and telling him of his fault; but if he
will not hear him, he must take with him two or three witnesses ;
and, if he refuses to hear them and the church, he nmst be ex-
pelled their communion as an incorrigible transgressor, ver. 15
— 17. And, to encourage their exertions in the exercise ol
Christian discipline, the Redeemer informs them that all their
faithful reproof's and decisions, in conformity to his instructions,
would be highly a])proved and ratified in heaven, ver. 18. He
also assures them that their united prayers for the divine bless-
ing, in this and every case, would certainly be heard and an-
swered; assigning as a reason his own omnipresence, which
extends to all the assemblies of his saints ; — " For where two or
three," &c. In this interesting declaration we shall notice —
the duty it prescribes — the instructions it suggests— and the en-
couragement it afibrds.
T. The duty the text prescribes ; — It is to " gather"
ourselves " together in Christ's name," This is evidently an
important obligation ; and implies that we must meet,
1. For the purposes of his tvorship. When we worship the
holy Trinity, in the unity of the Godhead, it should be with pro-
found reverence and godly fear, Ps. Ixxxix 7. We should not
cai'elessly rush into his sacred presence ; but diligently seek a
necessary preparation of heart, for the hallowed solemnities of
devotion, Prov. xvi. 1 ; Eccl. v. 1,2. As professing Christians,
we should faithfully attend the instituted ordinances of Christi-
anity, to confess our sins ; — to acknowledge the divine good-
ness;— to call upon his holy name ; — to hear the instructions ol'
his word; — to commemorate the dying love of the Redeemer;
and to receive the communications of his grace, Ps. xxvii. 4,
and Ixiii. 2 — 5. .
2. On the ground of his meditation. We cannot approach
the Almighty in our own names, because we are sinners, and
enemies to liim in our minds, and by wicked works, Rom. viii,
7, 8. Nor is there any name, either in heaven or on earth, by
which we can come to God, or be saved, but the all-prevailing
name of Jesus Christ, Acts iv. 12. Through his atonement and
intercession, " a new and living way is consecrated for us," to the
109
" Falhor of mercies," John xiv. 6; Heb. x, 19 — 22. Whenever
therefore we meet together in his name, we must have special
reference to his character and ofhcc ; and entirely trust in his
merits and mediation for acceptance with God, and the attain-
ment of every blessing, John xvi. 23, 24 ; Ejdi. ii. 13.
3. Under the iiijluvnces of hix spirit. No worshij) can be
acceptable to (iod but that whicli is sincere and spiritual. " G«)d
is a Spirit, and they that worship him, nnist worship him in
spirit and in truth." We must not only draw near to him with
our spirits, in the sincin-ity of our hearts, but we nmst also worshi])
him under the enlightening, enriching, and hallowing influence
and power of the Holy Ghost, Judc 20. And hence he is given
to help our infirmities, — to teach us how to pray, — and to make in-
tercession for us; that we may "worshi]) God in the spirit, rejoice
in Christ Jesus, and have no confidence in the flesh," Rom. viii,
26, 27 ; Eph. ii. 18. — Such is our duty, let us therefore con-
sider,
II. The INSTRUCTIONS THE TEXT SUGGESTS; — Tliesc are
various and important ; but the following points are clearly
implied, and consequently claim our j)articular attention. We
learn,
1. The essential Godhead of Jesus Christ. His human
nature is necessarily local in its situation, and therefore can
only be in one place at the same period of time. But the
Saviour ])romises to be in the midst of all his assemblies, how-
ever numerous, and in any and every part of the world at the
same moment ; which evidently proves that he must refer to
his character as God, for in this sense only can his promise be
true. As an infinite spirit, his presence " fills both heaven and
earth," Matt, xxviii. 20. And, if he were not essential God,
why should wl' meet in his name ? But, because " in him
dwelleth all the fulness of the Godhead bodily," we nmst
worshi]) and " honour the Son, even as we honour the Father,"
John V. 23.
2. The divine origin of religious ordinrmces. This ap]3ears
from the institution and design of the Sabbath, Gen. ii. 3. —
The positive injunctions of the moral law, Exod. xx. 8 — II. —
The Mosaic dis])ensation of ceremonies, Deut, xvi. 16. —
The example of Christ in the days of his flesh, Luke iv. 16. —
The united testhnonies and examples of the holy patriarchs.
no
prophets, apostles, and primitive Christians, Ps. Ixxxiv. 2 — 4 ;
Mai. iii. 16 ; Luke xxiv. 53. — Our moral obligations to God, —
the general voice of Scripture, — the sacred character of religion,
— and the instructive language of the text, in which the Saviour
directs and encourages his people to " gather" themselves " to-
gether in his name."
3. The comparative indifference of outward modes of wor-
ship. Under the law, the Lord particularly appointed the va-
rious ceremonies to be used by the Jews in his worship ; but
that dispensation is abolished by the coming of Jesus Christ.
J\nd, though the Saviour taught the necessity and spirituality
of the worship of God as a pure spirit, he did not enjoin any
external rites, as essential to the acceptance of true devotion,
Luke xviii. I ; John iv. 23. In the text, he does not fix
the time when, or place where, we should assemble in his
name. Nor does he limit the number, or prescribe the par-
ticular ceremonies or forms, to be adopted by his worshippers.
These things are comparatively indifferent, though many at-
tach great importance to them, John iv. 20. But the Lord
looks at the heart, and whenever, wherever, and however his
people " worship him, in the beauty of holiness, he is in the
midst of them, and will show them his salvation. This will
lead us to observe,
III. The encouragement the text affords^ It is the
compassionate language of the Saviour, in which he assures
his followers of his presence in all their religious assemblies.
And, according to this gracious promise, we are still encou-
raged,
1. By the infinity of his presence. His omnijiresence is a
doctrine highly consolatory to his people. By his general or
universal presence, he fills all space, and exists in all duration,
Heb. xiii. 8. But in the text he means his special and gra-
cious presence, which ever accompanies the saints, and inspires
them with joy and gladness in his ways, Exod. xxxiii. 14, 15 ;
Luke xxiv. 32. He particularly manifests himself unto them
in his worship, and is perfectly acquainted with the respective
characters, motives, desires, and necessities of them that wait
upon him, John xx. 19 — 22.
2. By the certainty of his presence. His promise is infal-
lible. It was not limited to the apostolic age, but has been
Ill
happily realized in eveiy succeeding period of the churcli. He
is never absent from his ordinances, for nothing can prevent
his being ))resent with his devout \vorshipi)ers. And how en-
couraging is the reflection that he is with them on every occa-
sion, and in every place* whether they may be many or few !
He does not despise the day of small things. Where even
" two or three are gathered together in his name," whether they
be rich or poor, learned or illiterate, he is certainly "in the
midst of them."
3. By the efficacy of his presence. Without the presence
of Christ, the assemblies of his followers would ever be barren
and unprofitable. But, according to his word he is always
with them, and that to do them good. He assists their devo-
tions— answers their prayers — and fulfils their desires. He
possesses an infinite plenitude of grace, and in his ordinances
he coimnunicates his blessings to them that unite in his worship.
He enlightens the ignorant — pardons the penitent— strengthens
the weak — succours the tempted — comforts the soiTOwful — esta-
blishes the wavering— and renders to all a portion of grace in
due season, which frequently induces them to exclaim, " Lord,
it is good for us to be here I"
We may infer from this subject,
1. The public means of gi'ace are inestimable privileges, Ps.
Ixxxiv. 1.
2. The sin and folly of neglecting the worship of God, Heb.
X. 25. And,
3. The duty and blessedness of meeting in Christ's name,
Isa.xl. 31.
Eta.
112
XXIX. THE Raising of the widows son,
LuKK vii. 12 — 16.
" Now when he came nigh to the gate of the city, behold, there was a dead
man carried out, the only son of his mother, and she was a widow: and much
people of the city was with her. And, when the Lord saw her, he had compassion
on her," &c.
The age in which we live is unquestionably one of great im-
provement. While many of the useful arts have attained a
degree of perfection unknown to fonner times^ the means of
information are becoming more and more general. Througli
the instrumentality of Sunday-schools, and similar institutions,
the ability to read is conferred on a great part of our growing
population : and it is hoped that the time is not far distant
when every child, in our highly-favoured land, shall be able to
read his Bible. In order, however, that this ability may be
usefully employed, it is desirable that the value and excellence
of the various parts of the Bible be impressed early and deeply
on the mind. Works of imagination are usually much read :
yet most of their readers will acknowledge that romances, novels,
&c. are much less valuable, beeause much less solid, manly, and
rational than faithful history, which instructs us by the in-
cidents of real life. But of all the examples which history fur-
nishes, whether among philosophers, divines, statesmen, or
heroes, none is so worthy of being studied and imitated as
that of our blessed Redeemer. Do we admire ardent piety ?
see John iv. 34. Or filial duty and affection ? observe Luke
ii. 51 ; John xix. 27. Or warm and constant friendshi]) P mark
the relation, John xi. 5, 23, 36. Or general beneficence ?
hear Acts x. 38. Or tender compassion ? read the text : which
exhibits,
I. A CASE OF DEEP DISTRESS; ver. 12. — "Behold, a dead
man carried out — the only son — of a widow."
1. God, who intends us for social life, has given us those
affections which are necessary to qualify us for the discharge of
113
the duties we owe one another in society. Without these,
although sunoundod by a nniltitude, we should endure many
of the wants, and almost all the gloom and sadness, of absolute
solitude. Yet this (jualiHcation is not without its advantages in
times of affliction, bereavement, &c. Rom. xii, 1.5.
2. The softness of the female sex peculiarly disposes them
to the exercise of sympathy ; and perhaps ])arenlal aflection
is naturally stronger in them than in men. Hence, " Can a
woman forget," &.c. Isa. xlix. 15. In the present instance,
previous affliction had its full o])eration on the mind of a mo-
ther, who had no husband to soothe her sorrows or to share her
distress : and the case which she had watched with sleepless
anxiety, had grown more and more hopeless, till it tenninated
in death.
3. There is something very affecting about death itself, as
well as the circumstances which lead to it ; especially the
death of those to Avhom, from consanguinity and holy inter-
course, we leel particular attachment ; and from whom we have
been accustomed to receive proofs of aiiection ; and more
especially of one who has been the chief or only friend with
whom we have been accustomed to consult ; on whom we rested
for support in difficulty, sickness, age, &c. All these aggrava-
tions appear to meet here. The deceased " was the only son —
of his mother — and she was a widow." Hence we may learn
a lesson of contentment, if our state is not so afflictive. And,
however afflictive our case, there is hope; for observe,
II. A COMPASSIONATE INTERPOSITION : — " And when the
Lord saw her, he had compassion on her," &c., ver. 13. Here
we may remark,
1. A great degree of interest in the temporal affairs of others
may consist with the most derated piety. At first view, the
awfulness of eternity, the imj)ortance of religious experience,
&c., may dispose us to think that these things should absorb
the whole soul, and constantly exclude from our thoughts every
other subject. These may be the sentiments of monks and
hermits; but the gospel teaches differently, Gal. vi. 10; Heb.
xiii. 16. For,
2. Hvmanity is an essential part of genuine religion. We
speak not of that morbid sensibility which would weep at the
death of a lap-dog or a kitten ; but of humanity, which would
114
lead us at once to estimate the relative dignity of our fellow
creatures, and to sympathize with them in their distresses.
Mark the apostle's inquiry, 1 John iii. 17 ; and the exhorta-
tion, Rom. xii. 15; Col. iii. 12, 13. On these grounds we
observe,
3. The Saviour's conduct on this occasion was exemplary ;
and intended to teach us that religion refines, and not destroys,
our affections. He who wept at the 'grave of Lazanis, and in
view of Jerusalem, " had compassion " on the afflicted, " and
said unto her. Weep not." So should we love and pity, " in
deed, and in truth," Gal. vi. 2; 1 John iii. 18. The Redeemer
not only pities, but puts forth,
III. An exertion of divine power; "And he came
and touched the bier, and said, Young man, I say unto thee.
Arise," ver. 14, This was perhaps intended,
1. As a public unequivocal proof of his divine mission.
The young man was certainly dead : and had lain so the usual
time. The meeting appears accidental ; there is no intima-
tion that Jesus was known to any of the mourners ; so that
there could be no collusion. And, in the presence of his own
attendants, the " much people " who attended the funeral, and
those who might be in the gate of the city on public business,
he said, "Young man. Arise." This was certainly intended,
2. As a beneficent relief of severe sorrow — the sorrow of
one who had previously lost her husband, and now her only
son, and in him her hope and stay, and the name of her family.
Miracles are not to be wasted when no valuable end is be an-
swered : but the Lord will step out of his ordinary course of
proceeding to do good. Redemption itself is a miracle of
mercy. Most of the Redeemer's miracles are evidently of the
benevolent kind. And he is still as powerful and benevolent
as ever. In the present case, while the young may see the
vanity of worldly hopes, &c., and the uncertainty of life ;
both young and old may learn to expect every thing really
good from the divine compassion. For mark,
IV. The effects of divine power compassionately
EXERCISED ; ver. 15, 16 ; — " And he that was dead," &c.
1. The natural effect. The dead revived : and, in proof of
it, " sat up ; and begun to speak ; " thus testifying that he had
the use of both his bodily and mental powers. Are you in
115
difficulties, temptations, &c., and arc your hopes dead and dry
as the bones hi Ezekiel's vision ? Yet God can reheve you,
Lsa. hx. 1. Are your hearts hard and dead? He can soften
and enhvcn them. Therefore speak to him in prayer, till he
shall turn your jmiyer into praise, Ps. xxvii. 1 1 — 14.
2. The moral ejf'ect. " And there came a gi-eat fear on all."
Much of this, we may presume, consisted in that dread and
trepidation which an event so extraordinary and unex])ected
would produce. But it seems also to include religious re-
verence, arising from a sense of the power of Jesus, who by a
word could raise the dead ; and the gi-acc of Jesus, who deli-
vered him to his weeping mother. Of this religious feeling,
we have the proper expression, in what may be tenned,
V. A SUITABLE acknowledgement; " And they glorified
God, saying, That a great prophet is risen up," &c., ver. 16.
1. This language is similar to that of Zacharias, ch. i. 68,
and to be understood as meaning that God had sent the pro-
mised Messiah. And, since to glorify God is to confess and
extol his excellencies, it may apply to,
2. A confession of his righteousness in all their afllictions,
and in his withholding so long the Hope of Israel. Thus
Achan gave glory. Josh. vii. 19 — 21. And thus also should
we, Dan. ix. 5 — 7.
3. An exalting his truth and mercy, in sending the promised
Saviour, and thus visiting his people, to enlighten, protect,
comfort them, &c. Thus ch. i. 69 — 75.
4. A submission to his authority. Learn the necessity of
thus glorifying him, from Jer. xiii. 15, 16 ; Mai. ii. 2.
5. An affiance in his power and faithfulness. So Abra-
ham was found, " giving glory to God," Rom. iv. 20. This
should be accompanied by,
6. A public profession of his cause. Thus the centurion,
Luke xxiii. 47. The witnesses of this miracle rejuuted it,
ver. 17. We also should be ready to ascribe to God the glory
of whatever good is done for ourselves or others, Ps. 1. 15, 23.
And,
Finally, A consistent, hearty devotion to his service. To
this purpose is our Lord's declaration, John xv. 8 ; and his ex-
hortation. Matt. V. 16; as also that of his apostles, 1 Cor.
116
vi. 20 ; 1 Pet. ii. 11, 12. Them that thus honour him he will
greatly and for ever honour, Rom. ii. 6, 7.
Zeta.
XXX. THE EXCUSES OF SINNERS FOR NOT
ACCEPTING THE GOSPEL INVITATION.
Luke xiv. 18.
" And they all with one consent began to make excuse."
It is certain from the oracles of God, that he wills the sal-
vation of all mankind. This appears from the gift of Christ,
John iii. 16 ; from the declarations of God, 1 Tim. ii. 4 ; Ezek.
xxxiii. 1 1 ; and from the commission given by our Lord to the
apostles, Mark xvi. 15. It is equally certain that all mankind
will not be eternally saved. This is evident from the procedure
of the general judgment. Matt. xiii. 40 — 42, and xxv. 41. It
therefore follows, that the destruction of those who perish must
be the consequence of their own voluntary misconduct. To
this it is uniformly ascribed by the inspired writers. Hos. xiii.
9 ; Matt. xiii. 15 ; 2 Pet. ii. 1 ; and to this our text also bears
testimony. Here we find a reference to the gospel invitation,
in which the choicest blessings of God are exhibited ; a deli-
berate rejection of this invitation expressed ; and this rejection
defended by certain very iiTational excuses. The first said,
" I have bought a piece of ground, and I must needs go and
see it." His absurdity was manifest in his buying the land
without having seen it, and in his proposing to go and see it,
when, at least, the shades of the evening were becoming pre-
valent. Another said, " I have bought five yoke of oxen, and
I go to prove them." Had he been wise he would neither have
117
bouglit the oxen before he had proved them, nor gone to prove
iheni at such an unseasonable hour. And another said, " I
have niaiTied a wile, and therefore I cannot come." This ex-
cuse was as groundless as the others; for a feast was most
suitable to their circumstances. Tt was the feast of a lord, and
an honour to be entertained at it. Both were invited to the
feast, and they could not be deemed intruders at it. The feast
was great, and there was abundant provision for both. There
still remained many seats unciccu])ied, and there was ample
room for both. The master wished his house to be filled; and
both were sure of a cordial welcome. Our text therefore in-
structs us to observe,
I. ThATTHK gospel invitation is generally RE.TECTKD
BY MANKIND ; — " They all with one consent," &c. The truth
of this appears by considering,
1. The gracious design of the gospel. It is sent to teach
mankind the most interesting truths. Acts xi. 14, and xvi. 17;
to engage mankind in the most reasonable duties. Acts xx. 21 ;
Tit. ii. 11, 12 , Rom. xii. 1 ; and to enrich mankind with the
most desirable blessings, Acts xxvi. 18; Ps. Ixxxix. 15, 16.
2. The general ignorance of mankind respecting gospel
salvation ; as to the nature of it, the necessity of it, and the
way to obtain it, Isa. Ix. 2 ; John iii. 19.
3. The general prevalence of vice among mankind; of un-
godliness, of unnghteousness, and of intemperance, Ps. xiv.
2,3.
4. And the general want of religious enjoyments among
mankind. Rom. iii. 17 ; Acts viii. 21, 23. On thus advert-
ing to the design of the gospel, and the general state of man-
kind, it is too evident that the gospel invitation is generally re-
jected. Our text also leads us to observe,
II. That those who reject the gospel invitation
ENDEAVOUR TO .JUSTIFY THEIR CONDUCT BY FRIVOLOUS EX-
CUSES. The frivolity of their excuses for neglecting this great
salvation is notorious. For instance,
1. Some excuse themselves by pleading, ' We and our fa-
milies need a certain portion of worldly property, and we must
attend to the acquisition of it.' This you may do, so far as
is necessary, without neglecting the salvation of vour souls.
Witness Abraham, who became rich, and at the same time was
118
exemplary both for personal and domestic piety : see Gen. xxiv.
40, and xviii. 19. And the supreme pursuit of piety, before
and above all other objects, is most favourable to worldly com-
petency. Matt. vi. 33 ; 1 Tim. iv. 8.
2. Some plead, ' IVe have secular duties to discharge, and
must perform them.' This is allowed, but diligence in the
discharge of all relative duties is perfectly consistent with the
most exalted piety, Rom. xii. 11. The truly pious are best
qualified for the performance of all secular duties ; all such
characters being industrious, and frugal, and temperate, and
prudent, by the dictates of conscience, Phil. iv. 8 ; Prov. xii.
26.
3. Others plead, ' We are favoured tvith domestic comforts,
and wish to enjoy them.' So you should; and may with
God's approbation, Eccl. ix. 9. — But consistent piety will not
lessen, but heighten this enjoyment. This it does by inspiring
its subjects with tender sympathy, Rom. xii. 15; with most
lovely dispositions. Col. iii. 12 — 14; James iii. 17; and with
mutual carefulness to please, 1 Cor. vii. 33, 34 ; Rom. xv. 2 ;
James iii. 18. And as piety is attended with peace, so sin is
attended with misery, James iii. 16; Rom. ii. 8,9. Hence
our text leads us to observe,
III. That this rejection of the gospel invitation
IS attended with most fatal consequences. Here we
may notice,
1. These consequences are very dreadful. They include the
punishment of loss, by exclusion from the enjoyment of those
blessings which the gospel exhibits ; " None of those men
which were bidden shall taste of my supper," ver. 24. They
shall never enjoy the comforts of grace in this world, but re-
main destitute of pardon, and peace, and liberty, and hope ;
and they shall never enter into the kingdom of heaven here-
after. These consequences also include the pimishment of
sense ; this is the certain effect of God's anger, Ps. vii. 11 — 13 ;
2 Thess. i. 7 — 9 ; and God's anger is provoked by this rejec-
tion, ver. 2 1 .
2. These consequences are just. Because this rejection im-
plies the most daring impiety, even contempt of God ; contempt
of his authority, which it disobeys : of his mercy, which it re-
119
fuses to accept ; and of his vengeance, which it is not coiiccincd
to escape, Psahn cvii. 10, 11. — And the most shuniefnl folly;
because it desires to be excused from the enjo^anent of spiritual
sight, and health, and liberty, and safety, and comfort. This
their way is their folly, Psalm xlix. 13 ; and their reward is
infamy, Prov. iii. 35.
3. And these consequences are certain, from God's perfec-
tions. From his truth, which engages him to execute all his
threatenings, Deut. xxxii. 4, his knowledge to discriminate cha-
racters, and his power to execute the purposes of his will, Job
ix. 4.
Our text, thus considered,
1. Conveys solemn admonition to every attentive mind.
It assures us that confederacy in wickedness will not exempt
from punishment, Prov, xi. 21 ; — that the general prevalence of
sun'ounding examples will not justify the ways of impenitence.
When multitudes do evil with one consent, we must not follow
them, Exod. xxiii. 2 ; in such cases, it is our duty and our
glory to be singular. Num. xiv. 24 ; — that association in misery
cannot alleviate tonnent, Luke xvi. 27, 28 ; those who bring
others to hell will dread to meet them there.
2. Suggests important inferences. It teaches us to infer — if
the excuses of careless sinners may be so easily answered now,
those sinners must be speechless at the bar of God, Matt. xxii.
11. 12. — If civil neglecters escape not the vengeance of God,
his avowed enemies have just reason to fear, Jude 14, 15. — If
impenitence be so destructive, immediate application to Christ
must be our truest interest. Psalm ii. 12.
Alpha.
120
XXXI. GOD'S LOVE TO A PERISHING WORLD.
John iii. 16.
" For God so loved the world, that he gave his only begotten Son, that whosoever
belleveth in him should not perish, but have everlasting life."
This chapter contains a most interesting conversation of the
highest importance to mankind in general. That we may duly
appreciate this conversation, let us briefly observe the occasion
of it, — and the subjects discussed in it.
1. The occasion of it. This was a visit paid by Nicodemus
to our Lord, for the purpose of obtaining religious instruction,
ver. I, 2. Respecting Nicodemus himself, it appears that he
was a truly honourable character, being a master of Israel, or
Jewish magistrate. And to whatever mistakes he might have
been subject, yet he was serious, and concerned to find the way
of salvation ; teachable, and desirous of receiving instruction ;
and candid, ready to admit the truth, when attended with
reasonable evidence. Respecting the time of his visit, — bv
" night," it appears this might have been chosen for the pm-pose
of secrecy, that he might not give offence to his prejudiced
brethren; but, if so, it was most prudently chosen for the pur-
])ose of piety also, that he might find our Lord at leisure to give
him all the instruction he needed and desired. Respecting the
information he sought, it appears that Nicodemus, on his com-
ing to our Lord, expressed more than is here recorded. It may
be presumed, from the sequel, that he requested Jesus to teach
him whatever was necessary to be known concerning the Mes-
siah, and that kingdom which God had engaged to set up, and
establish about this time. Hence we are led to observe,
2. The subjects discussed in this conversation. It seems
that Nicodemus, like the Jews in general, had formed verv
eri'oneous notions respecting the Messiah's kingdom : as, that
it would be a splendid earthly one, — that its subjects must be
endued with a martial spirit, — that the Messiah would establish
121
it bv ineans of military coiiquosts, — that the benefits of this
kingdom woiikl be chieHy, if not entirely, confined to the Jew-
ish nation, and that those benefits \vould be suspended on an
external conforniily to the ritual law of Moses. As these niis-
Udves were likely to i)rove injurious to the best interests of
Nicodemus, oin- liOrd kindly corrects iheni in his connnunica-
tions. Here he shows him, that the Messiah's kingdom is not
an earthly, but an heavenly one; — that its subjects must be
endued, not with a spirit of martial prowess, but with the sjiirit
(tf holiness ; — that the Messiah would establish his kingdom,
not by military conquests, but by means of ignominious sutler-
ings ; — that the benefits of his kingdom would not be confined
to the Jewish nation, but extend to all the hinnan race; —
and that these benefits would be suspended, not on a coTifor-
mity to the rites of Moses, but on faith in the sufiering Mes-
siah. These truths are summed up in our text ; " For God so
loved," &c. These words contain a most accurate and compre-
hensive history of human redemption, and lead us to consider
the subjects, — the necessity, — the means, — the benefits, — and
the source of redemption.
I. The subjects of redemption; the world. The doc-
trine of redemption can be learnt only from the word of God ;
it could never be discovered by the light of nature, nor the
reasonings of philosophy. From Scripture it appeiu's that by
the " world" is meant,
1. The human race, including our first parents and their j)Os-
terity. For it was their residence that Christ visited, Luke i.
78, 79 ; 1 Tim. i. 15 ; and it was their nature that he assumed,
Johni. 14; Heb. ii. 14—17.
2. The human race exclusively ; not the angelic race, Heb.
ii. 16. The angels either never needed redeeming mercy, or
they never shared it. None but the human race could ever
call Christ their Saviour, Luke ii. 10, 11; — none but the
human race are represented as washed in his blood. Rev. vii.
14 ; — and none but the human race ascribe their salvation to
it. Rev. i. 5, 6.
3. The human race unirersally, wilhout exception, 1 John
ii. 2; 2 Cor. v. 14, 15. This reminds us that our text leads
us to consider,
IL The necessity or redemption. This arose from
VOL. IV. G
122
our danger; for, till we were visited by redeeming love, we
were perishing. We were perishing,
1. Through the impurity of sin, Rom. iii. 23 ; Isa. Ixiv. 6.
This rendered us utterly unfit for heaven ; both the place and
state of it, Heb. xii. 14 ; Rev. xxi. 27.
2. Through guilt and condemnation. This rendered us liable
to eternal death; — by just desert, Rom. vi. 23; and by God's
sentence, Ezek. xviii. 20.
3. Through subjection to Satan. To his influence, Eph. ii.
2 ; and to his uncontrolled dominion, 2 Tim. ii. 26. This ren-
dered us averse to God's service. Job xxi. 14.
4. Through imbecility. This rendered us incapable of re-
lieving ourselves; either by wisdom, power, or merit, Jer. x.
23 ; Rom, v, 6 ; Hos. xiii. 9. Hence observe,
III. The means of redemption. These include, the
procuring cause, by which redemption is obtained for us ; and
the instrumental cause, by which salvation is appropriated by us.
1. The procuring cause, by which redemption is obtained
for us. This is the gift of God's only begotten Son ; the object
of God's peculiar affection. Matt. iii. 17. Who was given to
us under various characters ; as our prophet, to teach us, Deut.
s\'iii. 18 ; as our high-priest, to atone and intercede for us,
Heb. X. 19 — 22 ; and as our king, to rule and bless us. Psalm
ii. 6. Given thus to us, that he might obtain redemption for
us, Heb. ix. 12. Given thus to redeem us consistently with
God's righteousness, Rom. iii. 25, 26.
2. The instrumental cause, by which salvation is appro-
priated by us. This is faith in Christ, " That whosoever be-
lieveth in him," &c. Faith in Christ implies — Belief in his
mission, as our appointed Saviour, John iv. 42 ; — a reception
of Christ, John i. 12; — and abiding in Christ, 1 John ii. 28;
Col. ii. 6 ; Heb. vii. 25. Here we should observe, salvation is
restricted to believers; none but such can be saved, however
moral, John iii. 36. And it is certain to all believers, however
formerly sinful, 1 Tim. i. 13—16; 1 Cor. vi. 9—11. Hence
observe,
IV. The benefits of redemption These we here find
coiuprised in two particulars. Exemption fi"om perishing, —
and the enjoyment of eternal life. Those who beheve in Christ
with their hearts unto righteousness.
123
1 . Shall not perish. Their souls shall not perish ; for at
death they are conveyed to Paradise, Luke xxiii. 43 ; their
bodies shall not tinally perish, for they also shall be redeemed,
Hos. xiii. 14; Phil. iii. 21. They shall not perish through
op])ression, Christ will deliver them. Matt. xi. 28 ; nor through
guilt, this shall be ])ardoned. Acts xiii, 39 ; nor through im-
purity, this shall be purged away, 1 John i. 8, 9 ; nor through
weakness, all needful help shall be afibrded them, Heb. iv. 16,
2. But they shall have everlasting life. A title to it, by
adoption, Rom, viii, 16, 17; a meetness for it, by holiness,
Col, i. 12 ; the fruition of it, by glorification, Rom, vi. 23,
Such being the blessings which the gospel exhibits, let us ob-
serve,
V, The source of redemption, or to what we are in-
debted FOR IT ; — God's love, " God so loved," &c.
1, Our redemption can he ascribed to nothing but divine
love. Witness the subjects of it; the benefits of it ; the price
of it; the terms on which it is suspended. Nothing but divine
love could so graciously bestow such rich benefits, so dearly
purchased, on such hell-deserving sinners,
2, The redeeming love of God imist be most admirable in
its qualities. It nuist be pure, and spontaneous, ;uid munifi-
cent, mibounded, unparalleled, and indescribable,
3, This love should suitably influence our conduct; — by
leading us to rejientunce, Rom, ii, 4 ; encouraging our hope,
Rom. viii, 32 ; and exerting us to holy duties, Rom, xii, I, 2;
1 Cor. vi, 19, 20.
Alpha.
g2
124
XXXIII. IMPERISHABLE FOOD TO BE PRE-
FERRED TO THAT WHICH PERISHETH.
John vi. 2".
" Labour not for the meat which perisheth, but for that meat which endui-eth
unto everlasting Ufe, which the Son of man shall give rmto you : for him hath
God the Father sealed."
From these words some idle persons have drawn a pretext for
cherishing an nnscriptural recumbency on the providence of
God ; while others have pleaded them in vindication of their
conduct in secluding themselves from society, and in addicting
themselves entirely to religious and devotional exercises. But
will the words justify either of these proceedings ? — Judge you,
my brethren. Can the Scriptures in the same breath totally
prohibit our labour, to supjDort our animal life, — and declare
that "he that will not work, neither shall he eat?" Can they
at the same time enjoin attention to worldly business, and totally
discountenance it? — Impossible. Consequently, as they do
enjoin labour and diligence in all such occupations as are law-
lul and creditable, nothing more can be infeiTed from the words
of the text, than that our salvation is to be made the great
concern of life. And are men required to make their salva-
tion their great or chief concern ? Then, alas for the great
mass of men ! For, while many have made it no concern at
all, many others have made it but a very subordinate concern ;
and but few, comparatively speaking, are making it their chief
business. Oh, that we had a voice that would reach all the
world, that we might reiterate these words in the hearing of
every human being, " Labour not for the meat which perish-
eth," &c. From these words we would take occasion to ob-
serve,
I. That man's chief business in the present world
IS TO SAVE HIS SOUL. Certainly he was not made for this life
onlv- And let him be ever so anxious to prolong this life, he
cannot do it long. Hence his days are likened to a post, a
125
Vapour, a shadow, a hand-breadth, and a weaver's shuttle. And
van any man suppose that this short hfo is all that is ap-
pointed to us ? Surely, on the contrary, we are warrantcMl
in thinking that from the nature of our souls, the extent of
our desires, our vast ca])acity for intellectual improvement,
and especially from the word of God, the present life is but
the embryo of our existence, the mere porch or vestibule of our
being :
* This is the bud ot'beinc;, the dim dawn ;
Lite's theatre as yet is shut, and death,
Strong death alone, can heave the massy bar,
This gross im])ediment of chiy remove,
Anil make us eml)ryos ot existence free.
From real lite, but little more remote
Is he, not yet a candidate Cor light,
The future embryo slumbering in his sire.
Embryos we must be, till ve burst the shell,
Yon ambient, azure shell, and spring to life, —
The life of (lods, — oh transport! and of man.'
Yet, short as this life is, our condition in that everlasting state
of being that lies immediately beyond it, will be for ever iixed
by our behaviour here ; seeing that our probation and this
life will end together. Therefore it behoves us not to set
our hearts inordinately upon the present life, nor suH'er our-
selves to be betrayed into such impertinences and follies as
would frustrate the purposes of God in giving us our beiiig.
Observe,
II. That an intemperatk pursuit of worldly eisi-
NESS IS DESTRUCTIVE OF THAT CONCERN WHICH WE OUGHT
TO HAVE FOR THE SALVATION OF OUR SOULS. But here it will
be asked, How shall we know when the pursuit of our worldly
business is intemperate ? We answer,
1 . When it renders that separation from the world, and the
things of the world, which is commanded hi the oracles of God,
difficult and im])racticable, without incuning the blame of in-
consistency.
2. When it leaves us not a sufficicnci/ of time for an effec-
tual use of the means of salvation.
3. When it so engi-osses our thoughts as to repel, exchule,
and even bar the heart against the enU-ance of such thoughts
126
as would lead to salvation. Hence it is that many, who were
truly and deeply pious, so long as they had the world in its
proper place, have lost all but the profession of piety, by in-
volving themselves in an excess of worldly engagements. And
hence, again, it is that others, who have no objections to re-
ligion, who profess to esteem it, express a wish to possess it,
and even use those means of salvation which have led and still
are leading others to a state of salvation, remain the same good-
natured, well-wishing, but carnal and wicked persons they ever
were. All, therefore, who would attend to the great work of
their salvation in a proper manner, must see to it that the love of
life and its enjoyments does not so lead them into worldly pur-
suits as to trench on the great business of life in the way stated
above : or, if it has already done this, we must retrace our steps.
For observe,
III. That WHOEVERW^ouLD attexd to his salvation as he
OUGHT TO DO, MUST LABOUR FOR THE MEAT THAT ENDURETH
TO EVERLASTING LIFE ; — " Labour not," &c. Do any ask
what is implied in this manner of expression ? We reply,
that as every kind of life, whether vegetable, animal, or human,
requires its peculiar kind of nutriment, — even so eternal life.
Thus the word of God is called our food. Matt. iv. 4. The
first princi])les of this w'ord are compared to milk, the most
suitable food for babes ; while the higher branches of doctrinal,
experimental, and practical truth, are called strong meat, that
requires strong digestive powers to turn it into nutriment, Heb.
V. 12 — 14; 1 Pet. ii. 2. And everything that will either ex-
cite in us a desire of this life, or meeten us to enjoy it, may
be considered under this image, or as the meat enduring to
everlasting life. Thus knowledge, faith, love, and obedience,
may be considered ; as without them we cannot attain eternal
life. To labour for this meat is every man's duty. By labour
we mean something more than a wish, an occasional prayer, or
an isolated effort to gain it. Nothing less can be intended by
the term labour, than a continued desire, a constant forecasting,
and an unwearied and painful effort to acquire it. Thus a man
who wants food will labour for it ; submit to any thing that is
not dishonourable ; endure any thing that human nature can
sustain ; and part with every thing that can be spared with de-
127
cency, to gain it ; and so should we act in seeking this impe-
rishable food. And observe,
IV. That thkre is the utmost certainty that this
LABOUR WILL BK CROWNED WITH SUCCESS, SEEING ChRIST
IS APPOINTED TO BESTOW IT; — "Which the Son of man
shall give unto you; for him hath God the Father sealed."
Here we notice,
1. That God the Father is represented as providing this
blessed food. Who but the father of a family is expected to
provide for it ? Even so we look for our heavenly Father to
provide us with immortalizing food, and this he hath done.
For,
2. He hath sealed Jesus Christ. This may not improbably
be considered as an allusion to the custom of some of the an-
cients respecting their sacrifices. The sacrifices of the Jews
were to be without blemish or spot ; the Egyptians, in imita-
tion of the Jews, were to offer perfect victims to their deities ;
and to such a pitch did their care in this matter extend, that, if
the white bulls which they offered to their god Apis had had
so much as one black hair discoverable, they would have been
unfit for sacrifice. They therefore had proper persons to ex-
amine them, and those which they accounted jierfect were
marked, or labelled on the horns, and sealed with the signet of
the inspector. After this manner is God the Father said to
have marked out and sealed Jesus Christ as a proper sacrifice
for the world ; and hath given him to it as that bread that
nourishes to eternal life : see John vi. 32, 33, 58. " His flesh
is meat indeed, and his blood drink indeed," John vi. 6-5. All
therefore who ai'e made partakers of Christ have eternal life,
John vi. 54.
3. Some suppose that the text refers to the miracle of
multiplying the loaves, as his Father's attestation respecting
his appointment to dispense the living bread : and a strong
proof assuredly it was, that he was appointed and able to
, give it.
4. It ought not to be overlooked that his ability to give this
bread was not greater than his willingness. This language is
to be received as more than a simple declaration of what usually
had been done, or of what in all probability would be done ; it
128
is rathei- to be considered in the light of a promise or engage-
ment of that which shall be j^erformed, " Which the Son of
man shall give unto you." Not giv^en to us as that for which
we have given an equivalent; but given to us as a mere favour
or gratuity.
To conclude,
1. There is no lack of this immortalizing food; therefore
none need to despair.
2. As this food will be given to none but believing appli-
cants, therefore let none presume.
3. Let us apply this to ourselves. — What is our state ? living
or dead ? — Let us not forget that our opportunity for gaining
this spiritual meat is short and uncertain : that without it we
must perish unavoidably. Let us therefore apply for it season-
ably, properl}-, &c.
Iota.
XXXin. THE FATHER HONOURS THE SER-
VANTS OF HIS SON.
John xii. 26.
" If any man serve me, him will my Father honour."
Earthly monarchs are the fountains of temporal honours:
but God is the fountain of eternal honoui-s. The God and
Father of our I^ord Jesus Christ honours all who serve his
beloved Son ; and the honour which he confers is as much
above what the world can give as the heavens are above the
earth. Nor is this all ; for, while the honoui-s which men
receive of one another are lost in death, those which God be-
stows, run on for ever. The servants of Jesus are now de-
129
pised, as insignilicant and wortliless iiersoiis, but ere long ilu'y
will shine as the brightness of the firmament, Dan. xii. 3.
1. Make a fhw ouskrvations on the skuvick of
Christ.
1. Jesus has hic/h claims on our services. He created us :
for " all things were made by him ; and without hinn was not
any thing made that was made," John i. 3. And is it not right
that our Creator should govern us ? Surely the creature is
bound to obey the Author of his being ! But he has claims on
our services as our Redeemer ; " For ye are bought with a price ;
therefore glorify God in your body, and in your sjjirit;, which are
God's," 1 Cor." vi. 20. It will not be denied, by any man of
reflection, that we should serve him who has bouglit us with his
precious blood, 1 Pet. i. 18, 19.
2. He is our oidi/ Master; — "One is your Master, even
Christ," Matt, xxiii. 8. Now, as a master has a right to com-
mand, and as servants are bound to obey, those who refuse
obedience to Jesus, cannot, consistently, call him Master. The
church is a house or family, and Christ is the governor of
the house. The family is placed under his guidance and
government, and every one should do whatever he coni!nands.
If his authority be denied, and if his conmumds be disobeyed,
the whole family will fall into disorder ; and, when a house is
divided against itself, it cannot stand. Matt. xii. 25.
3. Our Lord is a good Master. His work is pleasant in
itself, and easy to his servants. He says, " My yoke is easy,
and my burden is light," Matt. xi. 30. He affords plentiful
support to his servants, so that they never hunger, nor do they
ever thirst, J ohn vi. 35. And he will give gi-eat rewards. Rev.
xxii. 14. These are things which are most agreeable to ser-
vants. Hence, when we voluntarily enter into service, we in-
quire after the character of the master ; the nature of his em-
ployment ; tlie sui)port which he affords ; and the rewards which
he oflers. We are aware that every blessing bestowed by oin-
Master is the effect of gi-ace; but it is as much our own as if
we had merited it, and yet we humbly own that we are but un-
profitable servants, Luke xvii. 10.
4. The servants of Christ should ohcij him in all things.
His work is various ; but whatever he connnands is absolutely
necessary. One serves him in the ministry of the word, and
G 3
130
is ready, at his command, to go into all the world to preach
the everlasting gospel, Mark xvi, lo. Another is employed in
defending his cause by sound argument, being set for the de-
fence of the gospel, Phil. i. 17. And all are required to prac-
tise those evangelical duties which relate to themselves, to men
in general, and to God in particular ; or, as the apostle Paul
says, to " live soberly, righteously, and godly in this present
world," Tit. ii. 12. Thus all are employed; all are well em-
ployed ; and all are constantly employed.
5. We should serve Christ in a right way. Faithfulness is
expected in a servant; and we should be faithful in all things,
1 Cor. iv. 2. Cheerfulness is necessary ; a gloomy temper
shows dissatisfaction, and is a reflection on our master. Con-
stancy and perseverance are necessary ; for " he that endureth
to the end shall be saved," Matt. x. 22. What we do, should
be done with a single eye ; " The light of the body is the eye ;
if therefore thine eye be single, thy whole body shall be full of
light," Matt. vi. 22.
6. M^e should be ever ready to obey the Son of God. Paul
the apostle required Timothy to be " instant in season, and out
of season," 2 Tim. iv. 2. The ear should be constantly open
to hear the commands of Christ ; and the heart should be
constantly disposed to obey him, whether it be convenient or
inconvenient to ourselves. When eastern despots command
their slaves, it is a common reply, " To hear is lo obey." And
shall not we be always ready to obey our Lord, the moment we
hear his voice ?
II. Consider the honours which the Father con-
fers ON THE SERVANTS OF HIS SON.
1. The service of Christ will not procure the honours of the
world: — "If ye were of the world, the world would love his
own : but because ye are not of the world, but I have chosen
you out of the world, therefore the world hateth you," John
XV. 19. Learning, conquest, and wealth, are honoured by men
of the world ; but holy obedience to Jesus Christ is despised
and contemned by men in general. But the servants of Jesus
sit loose to human honours ; they desire the good opinion of
the wise and holy, but the good opinion of others is no credit to
any man.
2. If any man serve Christ, he is honoured with the friend-
131
ship of God. He has fellows! lip with the Father and with the
Son, 1 John i. 3. Ahrahain was called the (iieiid of God; and
" they which be of faith are blessed witli faithful Abraham,"
James ii. 23 ; Gal. iii. D. " The Lord s])ake to Moses face to
face, as a man speaketh to his friend ;" and he is a friend to
the truly i)ious, who sticketh closer than a brother, Exod. xxxiii.
1 1 ; Prov. xviii. 24. The friendship of gi-eat men is deemed
an honour ; but what is that when compared with the friendshii)
of God ?
3. Every servant of Christ is honoured with the special
presence of God. " If a man love me he will keep my words :
and my Father will love him, and we will come unto him, and
make our abode with him," John xiv. 23. God dwells with the
servants of Jesus, to direct their path in life; to defend them
in the hoin- of danger; and to comfort them in the hour of
affliction. His presence is a high honour, of which no man is
■worthy; but true believers enjoy it as their privilege, through
the merit of Christ. God is at their right hand, and therefore
they cannot be moved, Ps. xvi. 8. And he is witli them in the
waters and tires of affliction, Isa. xliii. 2.
4. The servant of Christ is honoured with a new nature.
All the tempers and dispositions of the soul, which are accounted
great and good, are planted in his heart. He is generous to all
who are in want ; brave in the Christian warfare ; ])ure in all his
motives and ends ; faithful to God and man ; and uj)right in all
his dealings. He is a dear child of God, and, as far as gi'ace
enables him, he is a follower of God, Eph. v. 1. And is there
any honour ei|ual to this ?
5. Lofty titles are conferred on the servants of Christ.
They are called elect, or chosen ; and are precious, or valuable,
1 Pet- ii. 0. They are called sons of God, 1 John iii. 2. They
are the bride of Christ, Rev. xxi. 9. All their titles are ex-
pressions of real worth ; and not like the flattering titles which
are given to men, Job xxxii. 21. They are men of God ; " a
chosen generation, a royal })riesthood, a holy nation, and a pecu-
liar people," 1 Pet. ii. 9.
t). The servant of Christ will be honoured by the Father
in the hour of death. In death, the honours of the world come
to an end ; but in that awful hour the good man is highly ho-
noured. God is with him ; holy angels minister unto liim ; he
1312
IS about to be advanced to higb preferment ; and lie is holy
and happy. He can say, " My flesh and my heart failetb^
but God is the strength of my heart, and my portion for ever,"
Ps. Ixxiii. 26.
7. Honour will be put upon the servants of Christ in the end
of the world. They will rise to glory, 1 Cor. x v. 43. They
will stand approved in the day of judgment, 1 John iv. 17,
They will be openly invited to inherit the kingdom of God,
Matt. XXV. 34. They will be assessors with Christ in the judg-
ment, 1 Cor. vi. 2. Yea, they will judge angels, ver. 3.
8. And eternal honours will he conferred on them in the
kingdom of God. When time is swallowed up in the ocean
of eternity, they will wear the crown of life, James i. 12. They
will be honoured with the presence of God and the Lamb ; with
the society of angels and saints ; with great ])ersonal glory ;
with high employments ; with exalted seats ; and with immor-
tahty. Rev. xxi. 3, 4.
INFERENCES.
). Christian honours infinitely surjjass the honours of the
world. They are real, substantial, great, and dui-able ; but
those of the world are imaginary, empty, trifling, and momen-
tary.
2. Human honours are frequently obtained by war, bribes,
flattery, wealth, and ])owerj but divine honours are obtained
by repentance, faith, holiness, and the grace of God in Christ
Jesus.
3. Proud men will be humbled ; their greatness will perish
with the world. Therefore, " Let not thine heart envy sinners;
but be thou in the fear of the Lord all the day long," Pro\-,
xxiii. 17.
4. We should set a great value on divine honours ; and, if
human honours fall to our lot, we should be humble. And
while we are honoured, either by providence or grace, let us^-
give the glory to God, 1 Tim. i. 17.
Sigma.
133
XXXIV. THE MARTYRDOM OF STEPHEN.
Acts vil. 59.
" And tliey stoned Stephen, calling upon God, and saying, Lord Jesus receive
my spirit."
Stephen, tlie ])rotoiuiirlyr, was a deacon in the jjiiinilivc
church; and he was "full of faith and oi" the Holy Ghost,"
chap. vi. 5. He did great wonders and miracles among the
people, being " full of faith and power," ver. 8. Many dis-
puted with him, but were not able to resist the wisdom and the
Spirit by which he spake, ver, 9, 10. Then they suborned
false witnesses, and brought him to trial for blasphemy, before
a Jewish council. There his face a])peared as if it had been
the face of an angel ; there he powerfully pleaded the cause of
his divine Master ; and there he saw the glory of God, and
Jesus sitting on his right hand. But they gnashed on him
with their teeth, cast him out of the city, and stoned him.
I. They stoned Stephen.
1. Stoniiic/ icas a painful death. The criminal was led out
of the cam]) or city ; an officer went before him, and cried,
' Such a one is coiny; to be stoned for such a crime, and at the
accusation of such a witness ; if any can show that he is inno-
cent let him come.' When the criminal was come within ten
cubits of the place of execution, he was exhorted to confess
his crime, and when he came a little nearer he was stripped of
his clothes. Then they usually gave him some wine, mixed
with incense, to stu])ify and intoxicate him. Sometimes they
placed him on an elevation ten or twelve feet high, from whence
one of the witnesses threw him down, and the others rolled a
stone upon him to crush him to death ; but this was not much
practised, for generally, the witnesses having thrown the first
stones, tlie people pelted him to death with a savage brutality.
2. In the case of Stephen there was a horrid display of
Ci'uelfi/ (Did diabolical feeling. The judges who sat upon his
case were unjust; the worst passions of human nature were
134
inflamed, and raged almost to madness ; and all that was done,
from first to last, was the effect of corrupt nature and satanical
influence. For he was a wise man ; a holy man ; and a use-
ful man. He deserved the esteem of all ; and, if justice had
been done to him, he would have been honoured before all the
people.
3. The character of his enemies was vile. They were jDroud
and haughty, but mean and contemptible. They were filled
with envy, like the patriarchs who sold Joseph into Egypt.
They hated Christ, and crucified him ; and they hated his fol-
lowers, and persecuted them even unto death. They hated
gospel light, because their deeds were evil, John iii. 20. The
reasoning of Stephen was cogent ; but they were unreasonable
men. His piety was evident, and truly admirable ; but they
were enemies of all righteousness.
4. Martyrs have been holy men. Their piety, generally
speaking, has been heroical ; and persecutors have wantonly
thrown away the blood of the best men in the world. Peculiar
honours will be confeiTed on Christian mart>'rs in a future
world. This is evident from the words of our Saviour. There-
fore, if we be persecuted for righteousness sake, let us " rejoice
and be exceeding glad ; for great is our reward in heaven,"
Matt. V. 12.
II. While they stoned Stephen he called upon
God.
1. Prayer is a duty which is always in season, hut espe-
cially in a dying hour. It is well to die praying. This duty
ends in death ; for when the spirit is released from the body
it enters into glory, and sings eternal praises to God and the
Lamb. How many have died praying, or breathing their
wishes to the skies ! Prayer in that hour is sincere and ar-
dent ; and to a pious soul it is sweet and pleasant. It goes
from the heart, and reaches the mercy-seat in heaven.
2. Stephen had no human friend who could render hhn
any assistance, ivhen his enemies put him to death. He had
no one to help him among men ; but God was with him in the
" valley of the shadow of death," Ps. xxiii. 4. This is the
case, in some measure, with all who are in dying circumstances ;
for our best friends, while they weep over us, are unable either
to support or to deJiver us. Happy are they who can say.
135
with good old Simeon, " Lord, now lettost tlioii thy servant
depart in peace, according to thy word : for mine eyes have seen
thy salvation." Lnko ii. 29, 3(3.
3. We may easily conjecture ivhat Stephen prayed for in the
hour of his death. No doubt he would ask lor grace to help
in time of need, Heb. iv. 16. He would pray to God for a
safe deliverance out of this world of sin and soitow ; and it
is certain he ])rayed for his enemies. In this respect his prayer
resembled that of Jesus on the cross. Jesus said^ " Father,
forgive them : " and Stephen said, " Lay not this sin to their
charge." Thus the servant was like his Lord ; and the gene-
rous feelings of Christianity a])peared, when nature sunk and
died.
III. Stephen committed his .spirit to Jksus.
1. He was well acquainted tvith the character of his Lord.
He knew him as God, as man, and as God-man. Without
this knowledge he. would not have committed his spirit to him.
He had seen him in his glory, while he stood before the coun-
cil, ver. 56. In death he saw him by the eye of faith ; and
piously connnitted his immortal si)irit to his Redeemer. Jesus
committed his spirit to his God and Father; and all Christians
conunit their s])irils to their God and vSaviour, who comes to
receive them to himself, John xiv. 1 — 3.
2. The spirit of man docs not perish in death. This notion
is sufliciently refuted in our text. The apostle Paul s])eaks
of being absent from the body and present with the Lord ;
which would be a most absurd notion if the spirit dies with
the body, 2 Cor. v. 8. This is pleasing to a good man ; for
who would not wish to be with the Lord of life and glory in
the heavenly world. Rev. vii. 14 — 17.
3. The spirit of man is the property of Jesus. He has re- ^
deemed it with his precious blood, and the Christian has re-
stored it to him as his own, 2 Tim. i. 12. Thus he neither
lives nor dies unto hhnself; but he lives and dies imto the Lord,
Rom. xiv. 7, 8. David said, " I am thine, save me," Ps. cxix.
94. The true believer uses similar language, and especially in
his last moments ; and he knows that a crown of righteousness
is laid u]) for him in a better world, 2 Tim. iv. 8.
4. When Jesus receires his foHoiuers, " they rest from their
labours, and their works follow them." They are taken out
136
of the reach of all their enemies ; and will never suffer any
more trials and temptations. They enter into the house of
God to go out no more ; they partake of the glory of Christ ;
they enter on a fulness of joy ; and on the enjoyment of plea-
sures which will continue for evermore, Ps. xvi. 1 1 .
5 Jesus ivill soon come again in his power and glory to
judge the nations. Then he will hring the spirits oi" his saints
with him ; he will raise their hodies ft-om the dust, and they will
live with him in an embodied state to all eternity, 1 Thess.
iv. 16 — 18. Then their enemies will be confounded, and
sink into shame and contempt, Dan. xii. 2. Do we believe
these important verities ? Then let us take courage, and follow
on to know the Lord ? If we die martyrs, we shall have the
grace of martyrdom, and the crown of martyrdom will be put
upon our heads.
Inferences.
1 . What a fine examjjle did Stephen leave to the church in
after ages !
2. Let us endeavour, by divine grace, to copy after his ex-
ample.
3. While we do so, we shall carefully attend to our duty as
Christians, and leave all events to him whose throne is esta-
blished in righteousness and judgment. Psalm, xcvii. 2. Amen.
Sigma.
XXXV. THE SUBJECTS OF DIVINE GRACE EX-
HORTED TO CLEAVE UNTO THE LORD.
Acts iv. 23.
" Who when he came, and had seen the grace of God, was glad, and exhorted them
all, that with purpose of heart they would cleave unto the Lord."
These words are evidently connected with the preceding verses;
and the whole paragraph, from ver. 19, claims our serious atten-
137
tion ; — " Now they which were scattered ahroad," &c. In this
rehition we observe,
1. A display of God's perfections in the extension of his
kingdom, ver. 19 — 21. Of his truth ; in protecting his church
uniidst cruel ])ersecution, Matt. xvi. 18: his goodness; in
sending the gospel to both Jews and Gentiles, Ps. cvii. "20 —
21 : — liis wisdom ; in ])ronioting his own glory by the malice ol'
his enemies, Ps. Ixxv. 10 : — his power, in giving abundant suc-
cess to the labours of his servants.
2. This account teaches us the true nature of a christian
church, ver. 22. — The chiu'ch is capable of hearing and acting;
for the church heard that some of the Gentiles were conveited
to the faith of Christ, and sent Barnabas to visit them, and
conlinn them in the faith. Therefore the chiu'ch cannot mean
a building set apart for divine worship, as some suppose; but a
comi)any of professing christians united to assist each other in
seeking the powers of godlhiess, Acts ix. 31, and xii. 5. As a
missionary of the church, Barnabas came to Antioch ; " Who
when he came, and had seen the gi'ace of God," &c. By what
Barnabas thus saw, and felt, and did, we are instructed to ob-
serve,
I. That the conversion of sinners to God is justly
ASCRiBABi.E TO HIS GRACE. This is evident from the subjects,
the benefits, and the causes of conversion.
1. The subjects of conversion are sinners — who have re-
belled against God, Isa. i. 2, 3 ; who have cherished and
manifested enmity of heart against God, Rom. viii. 7 ; Col.
i. 21 ; and who have justly forfeited every favour at God's hand.
Lam. iii. 22.
2. The bote fits of conversion are various. Conversion is a
turning to God, and imi)lies both a deliverance and a tnuisla-
tion. Col. i. 13. — A deliverance from Satan ; from his service
and dominion, Rom. vi. 14,22. — and a translation into the
kingdom of Christ ; by the enjoyment of pardon, which entitles
them to the kingdom of heaven. Col. i. 14; Tit. iii. 7; —
and of purity, which fits them for the ki)igdom of heaven.
Col. i. 12.
3. The causes of conversion are meritorious, efficient, and
instrumental. — The meritorious cause is Christ's mediation,
through which we are pardoned, Ej)h. iv. 32. — The efficient
138
cause is the Holy Spirit, I Cor. vi. 11, which is God's free
gift, Luke xi. 13. — The instrumental cause is faith, Acts
xxvi. 18, which ascribes all it receives to the grace or favour
of God, Eph. ii. 8; Tit. iii. 4,5; 1 Cor. xv. 10. Our text
teaches us,
II. That where the grace of God is enjoyed it will
BE SEEN IN ITS EFFECTS ; — " When he carne, he saw the gi-ace
of God." The grace of God may be, and is seen,
1. In the tempers of its subjects, or the dispositions of
their minds. Where grace reigns, pride, and unkindness, and
unmercifulness, will be subdued. Col. iii. 12 — 14.
2. In the conversation of its subjects ; this is pure, and pro-
fitable, Eph. iv. 22; Col. iii. 16, 17.
3. In the actions of its subjects; these are godly, righteous,
and temperate, Tit. ii. 12.
4. All who profess to enjoy the grace of God, should be
careful thus to show it. — On principles of prudence ; that their
own eternal salvation may be secured, 2 Pet. i. 5 — 10. — On
principles of piety ; that God may hereby be glorified, Matt. v.
16; 1 Pet. ii. 11, 12. — On principles of benevolence; that
their weak brethren may be strengthened, Heb. xiii. 13 ; and
that their pastors may hereby be comforted, 1 Thess. iii. 8 ; 3
John, ver. 4. — As an excitement to holy diligence, on this gene-
rous principle, our text teaches us,
III. That when the grace of God is seen, it
AFFORDS pleasure TO WELL-DISPOSED MINDS; "When
he saw the grace of God he was glad;" and his joy was both
pious and pure.
I. His joy on this occasion was pious. It was the joy of a
saint excited by seeing the grace of God manifested, and sinners
saved. He was glad as " a good man," or a lover of mankind ;
because hereby many were benefited ; being raised to a state of
safety, happiness, and honour, Rom. v. 1 ; Eph. ii. 1 — 6; and
the welfare of the civil state was also promoted, Prov. xiv. 34.
He was glad — As a holy man ; for he was " full of the Holy
Ghost." Hence he was glad, because the felicity of angels was
hereby augmented, Luke xv. 10. Christ was hereby most
pleasingly satisfied, Isa. liii. 10, 11 ; and- God was hereby glo-
rified, Isa. Ixi. 1 — 3. He was glad — As a faithful man ; for he
" was full of faith." Hence he confidently expected the ful-
139
filmcnt of God's word, Ps. ii. 8. He beheld in these converted
Gentiles the earnest of Christ's universal donihiion ; and could
exclaim with David, Ps. Ixxii. 18, 19.
2. Ills joy on this occasion was pun: He was glad — though
the subjects of this grace were Gentile strangers; it was not the
joy of bigotry ; and though he was not the instrument of their
conversion, it was the joy of self-coni])lacency.
3. His joy 071 this occasion was exemplary; worthy of om'
imitation. Wlierever the grace of God is seen, we should
rejoice : without bigotry, this is unchristian ; without envy, for
this is devilish, James iii. 14 — 16. Our text teaches ns,
IV. That cleaving unto thk Loud is the indispens-
able DUTY OF ALL CHRISTIAN CONVERTS.
1. By the Lord is meant our Lord Jesus Christ ; who is our
Guide, Ps. xlviii. 14 ; — our Sovereign, Matt, xxiii. 8 ; — our
Strength, Ps. xlvi. 1 ; — and our Foimdation, Isa. xxviii. 16.
2. It is the duty of christian converts to cleave unto the
Lord Cleave unto inm by habitual attention, Acts iii. 22,23;
— by persevering obedience, Heb. v. 9 ; Ps. cvi. 3 ; — by impor-
tunate prayer, Heb. iv. 16; — and by entire dependence, 1 Pet.
ii. 5, 6; Jude ver. 20, 21.
3. All christian converts should thus cleave unto him. — All,
of every age ; — of every religious attainment ; — and of every
station in the church, John xv. 5 ; Heb. iii. 12.
4. We should tlms cleave unto the Lord " fVith purpose of
heart." This should and must be the object of our deliberate
choice, Deut. XXX. 19,20; — of our stedfast resolution. Josh,
xxiv. lo ; — and of our incessant care, 1 John ii. 28; Phil. iii.
16. Our text teaches us,
V. That afeectionate exhortation is conducive to
THE STEDFAST PERSEVERANCE OF BELIEVERS IN ChrIST ;
" He exhorted them," &c. Here we may observe,
1. To IV horn this exhortation should be addressed. As cleav-
ing unto the Lord is a duty recprired of all Christians, so we
find all, of every description, exhorted in the oracles of God.
Private Christians are urged to this.Johnxv. 4; Col. ii. 6 ; and
public characters are also thus stimulated to exertion, 1 Tim.
iv. 16.
2. By whom this exhortation should be employed. It should
be given by all those to whom the care of souls is com-
140
mitted, 1 Cor. xiv. 3 ; Col. i. 28 ; — and by all private Chris-
tians, in their mutual communications, Heb. ii. 13, and x.
24, 25.
3. How this exhortation should be enforced. It should be
urged, by the consideration of our own total insufficiency, Jer.
X. 23 ; 2 Cor. iii. 5 ; — of Christ's all-sufficiency, Heb. vii. 26 ; — -
of Satan's malice, who purposes and seeks to destroy us, 1 Pet.
V. 8, 9 ; — of the dreadful evils to which apostacy would expose
us, Heb. X. 38 ; Rev. iii. 11 ; 1 Chron. xxviii. 9 ; — and of the
blessings with which God is engaged to crown unfainting perse-
verance, Gal. vi. 9 ; 2 Pet. i. 10, 11.
Alpha.
XXXVT. THE SUCCESS OF THE GOSPEL IN
THE DAYS OF THE APOSTLES.
Acts xii. 24.
" But the word grew and multiplied."
When Christ appeared on earth, he was opposed by the wicked
Jews ; and, after his ascension into heaven, his holy apostles
were opposed both by Jews and Gentiles. The heathen nations
raged, and the professing people of God imagined a vain thing ;
but the Lord laughed them to scorn, and had tliem in derision.
Psalm ii. 1 — 4. Herod the king persecuted the church, be-
cause it pleased the Jews; but when he robbed God of his
glory, by allowing the peojDle to pay him divine honours, he
was eaten up of wonns, ver. 23. Let us consider the oppo-
sition which was made to the word in those days ; its rapid suc-
cess ; and the principal means of its extensive promulgation,
I. The w^ord was opposed.
1. By the word tve may understand the Gospel of God our
141
Saviour. This was sent in the first instance to ihe Jews.
Hence the ajwstle Paul said to the Jews at Antiocli, " Men and
brethren, children of the stock of Abraham, and whosoever
among yo'i feareth God, to you is ll'^ word of this salvation
sent," chap. xiii. 26. It is fitly called a word of salvation, as it
explains the cause of salvation ; points out the terms of salva-
tion; explains its nature and extent; and offers salvation to all
who believe, IVIark xiv. 10.
2. Jewish prejudices opposed the gospel. The Jews were
fond of ])onip and jiarade ; they admired the letter of the law ;
but they were proud, formal, and carnal. No wonder that they
opposed that word vvhicli requiied humility, Luke xiv. 11.
They could not endure the spirituality of the gos])el, Rom. ii.
28, 29. And their ])rejudices were strong against regeneration ;
because they wei'e ignorant of its nature, and were under the
dominion of sin and death, John iii. 3 ; Rom. vii. 24.
3. Heathenish superstitions ivere opposed to the tvord. They
had imaginary gods without number ; they had priests whom
they revered, and who kept them in darkness ; and they had an
impure worship to which they were superstitiously sttached.
Christianity took away their gods, exposed their priests, and
tlu'ew down their idolatrous temples and altars. Can we wonder
that they rose up in arms against the word ? Their craft was in
danger ; for the preaching of the Gospel turned the world up-
side down, Acts xvii. 6.
4. Human learning tvas opposed to the tvord of God. The
Gi'eeks and Romans excelled in learning ; but that learning
produced bad efltjcts. They were self-confident, proud, and apt
to boast. The gospel was plain, clear, and sim])le; and it ren-
dered all their fine reasonings, and all their displays of oratory,
completeh' useless. Hence they could not endure it. It ap-
peared to them foolishness, and unworthy to be received by
philosophers, who imagined they knew more than either the
Jewish proj)hets or Christ and his apostles.
5. The devil opposed the gospel by his influence and atjen-
cy on the hearts of men. Thousands, who were ignorant of his
devices, were led by him into error and sin. He stiiTed up all
Jiis servants, whether Jews or Gentiles, to oppose the word.
We have an instance of this kind in Elymas, whom Paul called
a child of the devil, because he perverted the right ways of the
142
Lord, under the influence and agency of that wicked spirit. Acts
xiii. 8—10.
6. In spreading the word, the apostles had to endure many
grievous ajflictions both from wicked men and evil spirits.
They were treated with scorn and contempt ; they suflfered
bonds and imprisonment, hunger and nakedness, hardships and
deaths, 1 Cor. iv. 11 — 13; 2 Cor. iv. 8 — 11. But they were
strengthened and supported by the Lord; and their labours
were crowned with success.
11. Opposition did not prevent the kapid success
OF THE gospel; FOR THE WORD GREW AND WAS MULTI-
PLIED.
1. The word isjithj compared to good seed. Our Lord used
this figure in his parable of the sower, where he says, " The seed
is the word of God," Luke viii. 11. And the apostle Paul says,
in reference to a ])reached gospel, " We have sown unto you
spiritual things," 1 Cor. ix. 11.
2. This seed 7vas sown by the apostles in prepared hearts ;
and it cannot bring fortli good fruit unless the heart be pre-
pared. When men re])ent, and seek the Lord, the fallow
ground of their hearts is broken up, Hos. x. 12. The sinner
is then convinced of sin ; mourns under a sense of sin ; and
inquires, " What must I do to be saved ?" Acts xvi. 30.
3. When the word sinks into the heart, and takes deep
root, it produces holy tempers and holy actions ; and when we
abound in these, the word grows in us, and our prayers go up
to God with acceptance. " If ye abide in me, and my words
abide in you, ye shall ask what ye will, and it shall be done
unto you," John xv. 7. Then we see the grace of God in its
wondrous effects. How it grows we know not ; but we have
suflicient proof of its growth, when we see the blade, the ear,
and then the full corn in the ear, Mark iv. 28.
4. The word is multiplied ivhen many are converted to
God by the instrumentality of converts. One grain may pro-
duce fifty, and another a hundred. In those days one convert
was frequently the honoured instrument of bringing many to
Christ, so that the word sjn'ead in all directions Every mem-
ber of the church felt it his duty to do what he could for his
Lord and master; and, when this is the case, the word multi-
plies, by the blessing of God, Acts viii. 4.
143
II. But what were the principal causes of the
KXTKNSIVK PROMULGATION OF THE GOSPEL IN THE AU E OF
THE APt)STLES ?
1. The extraordinary gifts of the Spirit, conferred on the
apostles, and on many in the church, promoted the success
of the gospel. They spake with tongues, and wrought mira-
cles; II ])lain proof that God was with theiii, and that lie was
the Author ol' tliat religion which they taught and enforced,
Acts vi. 7, 8.
2. Another cause of the raj)id spread of the gospel in those
days was the burning zeal of the apostles and the primitive
Christians. They were always zealously aHected in a good
cause. Gal. iv. 18. Under the influence of this principle, they
were diligent in the use of means ; they were courageous ; and
did all things heartily, as to the Lord, Col. iii. 23.
3. Divine power attended the word. This was absolutely
necessary ; for without that power nothing could have been
accomplished, 1 Cor. ii. 4. Paul planted, and Apollos watered ;
but God gave the increase, 1 Cor. iii. 6 ; 1 Thess. i. 5. And,
when the word was clothed with divine power, it was " sharper
than any two-edged sword," Heb. iv. 12.
4. The holy tempers and the holy conduct of the apostles,
and of the first believers, produced poiverful effects on the
hearts of the people. They were patient in sufferings; meek
under provocations ; and ever ready to forgive injuries. They
were diligent in business; just in their dealings; and faithful
to their ]iromises. And when men saw their " good works,
they glorified God," JMatt. v. 16.
5. The tinity of the church gave success to the ivord. They
were closely united in affection, and all aimed at the same
things, namely the glory of God, and the salvation of men.
Their love to one another was proverbial. When the world
saw this, and considered it as a fruit of Christianity, many be-
lieved, and turned from dumb idols to the living God, 1 Thess
i. 9.
6. Persecution promoted the cause of Christ, and gave
success to the word. It discovered the vileness of the persecu-
tors, and the real worth of the persecuted. The one was ab-
hoiTcd, and the other admired. Hence the word of those holy
144
and injured persons took effect; and it was frequently said,
' The blood of the martyrs is the seed of the church.'
7. Judgments poured out on wicked men, and on persecu-
tors, gave success to the gospel. When Ananias and Sapphira
were stnick dead, " Great fear came upon all the church, and as
many as heard these things," &c. Acts v. 1 1. When Herod died
by the visitation of God, the word grew and was multiplied ;
and when Elymas was struck blind, Sergius Paulus believed the
word. Acts xiii. 12.
8. The united prayers of the church gave success to the
word. All were crying out day and night, " Thy kingdom
come." All prayed for the prosperity of the word, 2 Thess. iii.
1 . And much prayer must be offered up in one day, if we
would see a revival of religion and a rapid spread of Christi-
anity, Eph. vi. 18.
Inferences.
1. How widely different was the jjropagation of Christianity
from that of Ma'homedism ! The one was by the force of truth,
and holy example ; but the other was by the sword, and acts of
violence !
2. The effects of primitive times have reached us in these last
days. We have the truth which was then taught : we have
Christian ordinances and Christian ministers. Miracles have
ceastd ; but grace still abounds, i Tim. i. 14.
3. We lay no claim to apostolic gifts ; but God has opened
a wide door, in our day, for the spread of his gospel. Let us
imitate the piety and zeal of the first Christians ; and may we
live to see the blessed days of the Son of man ! Amen.
Sigma.
145
XXXVII. SIN THE CAUSE OF MAN'S LOSS
OF GLORY.
Rom. iii. 23.
" For all have sinned, anU come short of the glory of God."
" Foil all h;ive sinned!" Who can believe this doctrine?
None who disbelieve the Bible. None who believe that there
is any dignity naturally belonging to human nature. But those
who take their ideas ot' human nature from an observation of
facts can believe it ; and particularly those who receive the tes-
timony of the sacred Scri])tures on this subject. To no other
conclusion can this evidence lead us. — The text contains two
propositions which are to be established.
I. That all men have sinned, and,
II. That none can attain to the glory of God on
THE ground of THE FIRST COVENANT.
I. It IS ASSERTED THAT ALL HAVE SINNED. The existence
of .sin necessarily supposes the existence of law, as sin is the
transgression of it ; for, whore there is no law, there can be no
transgression. And, as all have sinned, all nmst be under law.
All have not the written law. But all show the work of the law
to be written in their hearts, in that they are subject to the ap-
proval or disap])roval of their own minds continually. See Rom.
ii. 14, 15. And the law under which all are must be good and
equitable, or their thoughts could not justly cither accuse or
excuse one another. Now, against this good and equitable
law, the text affirms that all have sinned. We know that there
are persons, and professors of religion too, who deny our right to
apply this scripture thus extensively ; affirming it to mean no-
thhig more than that many, very many adult persons have
sinned, &c. More than this (say they) the passage cannot
mean. But with all deference to the opinions of these persons,
we contend that this is completely to beg the question in dispute.
And we nm>t .say that, if the passage cannot have another sense,
it can have none; for this construction it will not bear, seeing
it affirms the jienal consequences of sin to have passed on all.
VOL. IV. , H
146
Now unless those who give this meaning to the passage will, in
consistency with themselves, affinn that the death which is here
said to have passed on all men has only passed on many, very
many of the adult part of mankind, but not on all of these, and
not on any infants (which we think they will not do) ; we say
that, unless they take this standing, their construction of the
passage must necessarily fail ; for the apostle assigns the uni-
versal prevalence of sin as a reason for the universality of the
punishment. Should any press us on this subject, by asking in
what the sin of infants consists, we reply, in the nonconformity
of their nature to the requisitions of the divine law, which they
evince in their early and strong tendency to alienation from
God, and to an imitation of evil rather than good examples.
That all, infants not excepted, are sinful in their nature, is evi-
dent from hence, that all must undergo a change before they
can enter the kingdom of God, John iii. 7. And that all adults
have sinned, (we mean all who have a sufficiency of understand-
ing to render them accountable to God) we appeal to the reproofs
which the consciences of all such persons are daily admi-
nistering. And what, in our opinion, puts the matter beyond
all dispute is, that if there are any to be found who never did
sin, these cannot be accepted with God through the mediation
of Christ (the only ground of acceptance with God, which is
either acknowledged or so much as named in the gospel), but
must be accepted with him on the ground of their own inno-
cence ; a mode of acceptance that is not only altogether dif-
ferent from, but totally in-econcileable with that by which the
gospel of Christ is designated. These remarks are confiniied by
various passages of Holy Writ, see Rom. iii. 10 — 18; com-
pared with Ps. V. 9, X. 4 — 7, xxxvi. 1, cxl. 3, and Isa. lix. 7, 8.
Seeing then that all who have a sufficiency of understanding to
render them accountable to God, stand reproved by their own
minds, as breakers of law ; and since those whose understandings
are not sufficiently opened or matured to minister any such reproof,
evince, nevertheless, their want of that innocence which is de-
manded by law, and much moral pravity that is forbidden by it;
hence it is that all must fail of the glory of God on the footing
of the first covenant. But this will be still more evident as we
proceed in the establishment of our proposition, which affirms
that.
147
II. None can attain to the glory of Gon on the
r.KouND OF thf first covenant; — " For all liavo simiecl,
and (therefore all) come short of the glory of God."
1. Some have refeiTcd this to a visible 5;"iory, with which
they suppose that the body of man ()ri^ilutlly was covered or
clothed. According to these, therefore, the passage means that,
as all have sinned, they have come short of this glorious cover-
ing. Of this opinion were Mr. Mede, Lord Banington, and
Mr. Fleming. To such an interpretation of the jjassage we
have this objection, that it ajjpears to us extremely fancilul and
far-fetched.
2. Others understand by the glory of God his glorious
image, moral and political. And nothing can be more evident
than that man by sin has come short of this blessed image.
But,
3. Others by the glory of God understand the fruition of his
presence in heaven. Of this glory they suppose the sinner to
fall short through the loss of his meetuess for, and so of his title
to it; <;ertain it is that both are lost. His meetness for it lost,
unless the demands of the law can ever be softened down to the
pravity and corrupt inclinations of the disobedient, which is im-
possible. And this title is also lost, unless the lawof(iod, at
the time that it inflexibly demands obedien-e for the future, can
relinquish its claims on the sinner's life on account of his dis-
obedience in time past, which is a thing equally impossible with
the fonner. If then the law cannot cease to demand obedience,
and to curse the want of it; and if it is not in its iiaiure to
afford any relief to those who are coiTupt and guilty, but the
conti'ary ; and, in a word, if the gnilty and depraved .o'e inca])a-
ble of enjoying God or dAvelling v.ith him, tlien it !-■ evident
that by law hoj)e is cut off from everv soul, in th.u all have
sinned; " For vshatsoever the law saith, it saith to tliose that
are under the law ; that every mouth may be stopped, and the
whole woild become guilty before G(;d ;" or rather be led t • dis-
cern, confess, and deplore its sin before Cou.
To conclude,
1. Since our guilt is established, how useless must it be to
deny it !
2. Since we stand exposed to condenmation and wrath, as
sinners against God's good and e([uitable law, what niutlness
H 2
148
will it be, either negligently or hardily, to make light of our con-
dition !
3. And since the law can furnish no relief, and shuts us np
to the faith of Christ, how foolish will it be to continue looking
to the law for help, or to deny our application to Christ !
Iota.
XXXVTII. THE LAW OF WORKS NOT MADE
VOID, BUT ESTABLISHED THROUGH THE
FAITH OF THE GOSPEL.
" Do we then make void the law through faith ? God forbid : yea, we esta-
blish the law."
The apostle Paul was aware that some persons would abuse the
doctrine of grace he had been delivering, or justification by faith
without the deeds or works of the law, in asserting that it vacated
and nullified the law, dissolved the obligation men are under
from it to righteous obedience, and of course tended to licen-
tiousness. This pernicious inference he guards against in the
text, where he shows that his doctrine was so far from abrogating
the law, that it established it. We shall endeavour to show,
I. What that law is which the apostle here says is
ESTABLISHED BY THE GOSPEL.
1. The law has various acceptations in the holy Scriptures.
Sometimes by the tenn we are to understand the whole word of
God, Psalms i. xix. cxix. It is used to signify only the Pen-
tateuch, or five books of Moses, Luke xxiv. 44 ; and again for
all the books of the Old Testament, John x. 34. It is used to
express the Jewish or Mosaic dispensation, in opposition to
the Christian or New Testament economy : " The law was
given by Moses, but gi'ace and truth came by Jesus Christ,"
149
John i. 17. In this sense it is often used in tlie Epistle to
the Hehrews.
2. But ill the text the term is taken in a strict and re-
strained sense for the moral law, of which the ten command-
ments are a summary. This some call the law of innocence,
because it was inscribed on the heart of Adam at his creation.
It is commonly called the moral law, because it is the rule of
our behaviour towards God and our fellow-creatures, as well as
of self-government. It was written by the finger of God on two
tables of stone, and delivered to Moses when in the mount Sinai.
This is the law which the apostle here asserts to be established
by the gospel.
II. What the apostle means by the gospel "which
ESTABLISHES THE LAW. There are two remarkable accepta-
tions of the gospel, both of which we should understand.
1. It sometimes means the doctrine of Christ and his apos-
tles, which indeed is a mixture of law and gospel. In this
view, the gospel takes in the whole compass of the Christian re-
ligion, considered in its reference to Christ. The law and the
gospel are interwoven one with another, both in the Old Tes-
tament and the New. As Moses wrote of Christ, and so pub-
lished the gospel, though he chiefly delivered the law to the
.1 ews ; so Christ and his apostles did preach and urge the law,
though it was their principal work to preach the gospel. This
is the general acceptation of the word.
2. The f/ospel, in the strict and proper acceptation of it, is
the doctrine of our redemption through Christ. It consists of
free promises of gi-ace and glory through Christ, of justification
through faith in his blood, of sanctification by the operation
of his S])irit, and of eternal life as the gift of God through
him. The doctrine that relates to the person and mediation of
the Sou of God as our Redeemer and Saviour, to the counsel
of the divine will in him, and to the whole method of infinite
wisdom and boundless gi'ace in the salvation of sinners by
him, is properly the gospel, which establishes and confirms the
law.
III. Evince the truth of the observation, that the
LAW IS established BY THE GOSPEL. This will appear if we
consider,
I. That the gospel assures us Christ has fulfilled the law
150
as a surety. He was made under the law for this end, or pur-
pose, that he might redeem them that were under the law, Gal.
iv. 4, 5. And, being made under the law, he fulfilled it. He
says, " Think not that I am come to destroy the law ; I am
not come to destroy, hut to fulfil " Matt. v. 17, And the apos-
tle says of Christ, that " He is the end of the law for righteous-
ness to every one that believeth," Rom. x. 4. He was the per-
fective end of the moral lavv. He fulfilled the law to perfection
by his active and passive obedience. By his active obedience,
he yielded a ])erfect obedience to the preceptive part of the law.
The law required a perfect confonnity of heart and life to all
its coinmands. Such Avas Christ's active obedience ; it had a
perfection of parts and degrees, Heb. vii. 27. He also ful-
filled the law by his passive obedience, bearing the penalty the
law threatened on the transgi'ession of it. He suffered the
punishment due to us for our sins. " Who his own self bare
our sins in his own body (in the tree," 1 Pet. ii. 24. " The
Lord laid on him the iniquity of us all. He was wounded for
our transgressions, he was bruised for our iniquities ; the chas-
tisement of our peace was upon him," Isa. liii. 5, 6. This was
a full compensation for our breach of the law of God. All this
he did as our surety and Saviour; he did it for us; "he died
that we might live :" he " once suffered for sins, the just for the
unjust, that he might bring us to God," I Pet. iii. 18. By his
own voluntary engagement, he came under the obligation of
the moral law, in his state of humiliation fftid suffering. Gal.
iii. 13 ; 2 Cor. v. 21. And, by thus fulfilling the law, he mag-
nified and made it honourable. All this the gospel declares,
and therefore by it the law is established.
2. That it is by the law a sinner is convinced of his need
of Christ as a Saviour. It is by means of the law that the
Holy Spirit convhices a sinner of the evil and desert of sin,
and of his need of jJardon and acceptance with God. There
can be no conviction of this sort produced without a law or rule
forbidding the commission of sin, and requiring exact obedience.
Indeed the Spirit is the efficient cause of this conviction;
" When he is come he will rejirove the world of sin," John
xvi. 8. The Greek word zkiy^^, here translated reprove, in
this place signifies that the Spirit by uncontrollable argument,
or undeniable evidence, will so convince as to silence the ad-
151
versaries, lliat they can make no objection, but fully acknow-
ledge the truth of the conviction. But the law is the means
or instrument by which the Spirit produces this necessary effect.
" By the law is the knowledge of sin," Rom. iii. 20. Paul is
an instance of this ; he says, " I had not known sin but by the
law," Rom. vii. 7. The law in the hand of the Spirit con-
vinced him of sin, and of his need of a justifying righteous-
ness. This he acknowledges, " I was alive without the law ;"
that is, without the right knowledge of its nature and pro-
j)erties ; " but, when the commandment came, sin revived,
aTid I died," Rom. vii. 9. The apostle, before his conversion,
trusted to his own righteousness, imaginhig it would justify
him before God, till he was convinced, bv the law, in the
hand of the Spirit, of the imperfection and uselessness of it
to that purpose. Then he died — savv himself under a sentence
of condemnation for having broken the law, and learned the
impossibility of reversing the doom by any righteousness of
his own. This he testifies, " Through the law I am dead
to the law," Gal. ii. 19, — dead as to all expectation or hope
of justification, holiness, and eternal life by it. This con-
viction led him to renounce all confidence in his own righ-
teousness, and ardently desire to be found in Christ. Phil,
iii. 8, 9.
3. That the gospel assures us, when Christ has delivered
us from the law, as a covenant of works, he continues ns
under it as a rule of righteousness or obedience. Viewing
the law as a covenant of works, it has a sanction of reward and
punishment annexed to it, promising eternal life to perfect
obedience, and obliging to punishment by threatening death to
even the least degree of disobedience. Considered as a rule
of righteousness, it was given by God, the sovereign of the
universe, whereby rational creatures are bound \jo regulate,
guide, and govern all their actions. Now Christ having ful-
filled the law by his active and passive obedience, as we have
observed, has delivered mankind from it as a covenant of
works ; meiitoriously, by his obedience in his state of hunn'-
liation ; and all who believe in him, actually in the day of
their conversion. Gal. iii. 13. Hence, says the apostle, " Ye
are not under the law," considered as a covenant of works,
" but under gi'ace," Rom. vi. 14. Ye aie not under the con-
/
152
demning power of the law, not under the curse, rigour, and
bondage of it. " There is therefore now no condemnation to
them which are in Christ Jesus, who walk not after the flesh,
but after the Spirit," Rom. viii. 1. But all true believers
Christ continues under the law as a rule of obedience. He
has by his doctrine strongly urged obedience to its precepts,
Matt, v.; highly obliged them to it by his death. Tit. ii. 14 ;
and at the time of their regeneration created them to good
works, Eph. ii. 10. He then writes his law in their hearts,
inclines their hearts to his testimonies, puts his Spirit within
them, &c. And thus the law, as a rule of righteousness, is esta-
blished by the gospel.
4. That the gospel promises grace to enable us to obey the
law. " Our sufficiency is of God," 2 Cor. iii. 5; " My grace
is sufficient for thee, for my strength is made perfect in weak-
ness," 2 Cor. xii. 9 ; "As th}^ days, so shall thy strength be,"
Deut. xxxiii. 25. In short, the Spirit of might and power
is promised to help our infirmities, Rom. viii. 26. We may
be strengthened with might by the Spirit in the inner man,
Eph. iii. 16.
Improvement.
All the improvement intended shall be in two inferences.
1. We see hence that the gospel, or doctrine of grace, is no
enemy to holiness ; no, it is the greatest promoter of it, see Tit.
ii. 11,12; 2 Cor. v. 17.
2. Since the law as a rule of righteousness is established by
the gospel, let as take care to prove our own deliverance by
Christ from the law as a covenant, by the holiness of our hearts
and lives. It is the property of true believers in Christ, who
have an experimental knowledge of the grace of the gospel, to
delight in the law of God after the inner man, Rom. vii. 22.
Let us have respect to all his righteous precepts, and refer all
our actions to his glory. Holiness is our likeness to God,
consequently our greatest excellency, and qualifies us for the
everlasting- enjoyment of him in the heavenly world. Matt. v. 8;
Heb. xii. 14.
Theta.
153
XXXIX. THE DIVINE LIFE OF CHRISTIAN
BELIEVERS.
Rom. vi. 4.
" We also should walk in newness of life."
True believers in Christ are said to be crucified, dead, buried,
Huickeiiod, and risen with him : denoting their being made
j)artakers, as liis members, of the benefits arising from his suf-
ferings and exaUatioii, as really as if they had passed through
tlie sfune affecting scene, and were now actually glorified with
liiin. This communion with Christ, and conformity to him in
his death and resurrection, is professionallv exhibited in the
sacrament of baptism, and is what that ordinance obliges them
to regard. The expression in the text, " even so," refers to
Christ's resuiTection : as he arose from the dead to die no more,
and to live a heavenly life for ever ; even so we should rise
from sin, no more to return to it, and walk before God in <i
course of holiness. Christ was raised from the dead to a new
life, different from that he lived before, both for kind and con-
tinuance ; he was raised from a natural to a spiritual life, ihnn
a mortal to an immortal life ; even so should we live a life of
holiness, which bears a resemblance to the life to which he was
raised.
Observe — all justified and regenerate believers in Christ are
under the strongest obligations, from the death and resurrection
of Christ, to walk before God in newness of life. That the life
arising from their union with Christ is a new and divine life,
will appear from the following considerations : —
1. In respect of the principle from which it proceeds; — the
Holy Spirit. All who are in Christ by a true faith have his
Sj)irit dwelling in them, as the genuine principle of holiness.
" Ye are not in the flesh but in the Spirit, if so be that the
Spirit of God dwell in you. Now if any man have not the
Spirit of Christ, he is none of his," Rom. viii. 9. God has
H 3
154
promised this gift to all his people, " I will put my Spirit
within you ; " and for this purpose, to " cause you to walk in
my statutes," Ezek. xxxvi. 27. Hence regenerate believers
are said to "live in the Spirit," and to "walk in the Spirit,"
Gal. V. 25, and to " walk after the Spirit," Rom. viii. 1. They
live and act from the Spirit as their principle, by his vital
quickening energy in them. " As many as are led by the
Spirit of God, they are the sons of God," Rom. viii. 14.
Here the guidance or conduct of the Spirit is mentioned as
both the principle and evidence of sonship. The Holy Sjjirit
is the supreme principle of the life of true believers ; and faith
in Christ, and the fear and love of God, implanted and ani-
mated by the Spirit, are the subordinate principles of it. What
a contrast there is between regenerate Christians and unrenewed
men ! The latter, being sti-angers to a divine life, act from
corrupt nature, or a diabolical influence. They are " in the
flesh," are " after the flesh, do mind the things of the flesh,"
are " carnally minded," and " cannot please God." And, in
all such " children of disobedience, the prince of the power ot
the air worketh," Ei^h. ii. 2. The devil occupies their hearts,
and is at work in them as in his own sho]"».
2. The rule by which it is directed — the word of God. The
rule by which unconverted men walk is carnal reason, the
precepts of men, human laws and constitutions, the customs
and example of the world. " In tune past," says the apostle
to the Ephesian Christians, before your conversion from hea-
thenism to Christianity, " 3'e walked according to the course
of this world," Eph. ii. 2. The apostle Peter, speaking of the
former conversation of Jewish believers, calls it vain, and states
it to have been " received by tradition from their fathers," !
Pet. i. 18; not from God, and regulated by his infallible word.
But now the rule by which this new life of regenerate believers
is directed is the Holy Scriptures, which contain the revelation
of God's will concerning faith, worship, and practice ; in which
all the principles of true religion, and all the measures of ac-
ceptable obedience, are fully stated and properly urged. Ac-
cording to this rule, a believer ordereth his conversation, dis-
poses or places his way, Ps. 1. 23. Hence David prayed^
" Order my steps in," or according to " thy word," as the only
correct rule of action The regenerate Christian also Axes the
155
eye of his mind attentively on the life of Clnist, as the gieat
exemplar of his own, aware that he is to " be confonned to
the image of Christ" (Rom. viii. 29), and knowing that his
abiding in him is to be ])roved by " walking as he also walked,"
1 John ii. 6. He looks to him as the author and finisher of
faith, and regards his manner of life its the perfect pattern in
running the race set before him, Heb. xii. 1,2.
3. The end and scope of it. Self is the idol of a carnal man,
and the object he has in view in all his motives and actions.
" All seek their own, not the things which are Jesus Christ's,"
Phil. ii. 21. Self, ease, jn-ofit, pleasure, honour, api)lause,
are what he pursues in all his ways. Self denial, enjoined by
our Saviour as an indispensable duty, without which no one
can be his disciple (Matt. xvi. 24 ; Luke xiv. 27), is the most
remote from his thoughts and puiposes. But now, the pleasing,
glorilying, and enjoying God, have the complete ascendancy in
the estimation, affections, and endeavours of a true believer in
Christ ; the glory of God, the honour of the Redeemer, is his
supreme ultimate end, and the salvation of his own soul the
subordinate end of his life. The apostle says of the saints in
general, " For none of us liveth to himself^ and no man dieth
to himself For whether we live, we live unto the Lord, and
whether we die, we die inito the Lord : whether we live, there-
fore, or die, we are the Lord's," Rom. xiv. 7, 8. Again,
" Wherefore we labour, that whether ])resent or absent we may
be accepted of him." Of himself, in particular, the apostle
says, " I through the law am dead to the law, that I might
live unto God," Gal. ii. 19; and, "Tome to live is Christ,"
Phil. i. 21. To promote the glory and honour of Christ was
the utmost ambition of his soul. And he directed all with
whom he had intercourse to live in this excellent manner.
" Whether, therefore, ye eat, or drink, or whatsoever ye do, do
all to the glory of God," 1 Cor. x. 3L Thus this life of
believers in Christ is nevy in respect of its principle, rule, and
end.
TL Urge ouk walking befork God in ne-wnkss of
LIFE.
1. This is the most honourable life. It is called " the life
of God," Eph. iv. 18: for holiness is one perfection of the di-
vine nature. What can be more illustrious than to walk and
156
converse with God, to contemplate and adore his infinite ex-
cellencies, to know, love, and resemble him ! What can give
more dignity of character than to regulate our affections, mo-
derate our desires, and govern our passions ! What is equal
in magnanimity to the conquest over all the manifold tempta-
tions of this world, and live in the delightful views, expecta-
tion, and steady pursuit of immortal life and happiness ! How
reputable is such a life as this ! Is it possible to live and act
to nobler purposes ? It exalts us to the high rank of fellow-
servants with the holy angels. Among men, it is justly deemed
to be a high prefennent to be a minister to an earthly prince ;
but how much superior is it to be a servant to " the blessed and
only potentate, the King of kings, and Lord of lords," 1 Tim.
vi. 15.
2. The most easy life. Christ indeed calls his service a
yoke, but it is " easy, and his burden light " (Matt. xi. 30,) to
the new regenerate nature. It causes no pain, but where it
meets with vmsubdued passions and evil pro])ensities. What-
ever difficulties there may be hi the way to heaven, yet all
things within the com])ass of vital religion are easy to a devout
and spiritual mind. The love of God, reigning in the heart,
renders the whole extent of practical piety delightful. " This
is the love of God, that we keep his commandments ; and his
commandments are not giievous," 1 John v. 3. The com-
mandments are, in their own nature, mild and pleasant, and
divine grace makes them so to the spiritual Christian, so far as
regenerate. The" discipline of Christ is far from being op-
pressive ; the " eternal weight of glory " will infinitely over-
balance the greatest and longest sufferings, 2 Cor. iv. 17; Rom,
viii. 18.
3, The most comfortable and delectable. Of all the various
methods of living, none is equally pleasant. Solomon, who
after he had given himself to the world and sin, trying all the
forbidden walks of sense, in his penitential reflections says,
that those pleasures were more bitter than death. And there-
fore he pronounced every way of living but that of sincere
practical godliness, a compound of " vanity and vexation ol"
spirit," Eccles. i. 14. In his collection of Proverbs, which
are so many moral and divine axioms for the instruction of
mankind, v/e have his experimental encomium of wisdom.
157
jtiety, and virtue, in whose train alono true and durable j)Ica-
sure is to be found. " Her ways are ways of jjleasauiness, and
all her paths are peace," Prov. iii. 17. To walk before God in
newness of live, is to live in the constant enjoyment of plea-
sure and peace. He who possesses a good conscience has not
only good days, but " a continual feast," Prov. xv. 15. The
testimony of our conscience (2 Cor. i. 12) is a fruitful spring
of holy joy. This caused Paul, when a prisoner at the bar, to
triumph, when Felix, the judge on the bench, trembled. Acts
xxiv. 25. The primitive Christians, under their heavy sufier-
ings, could "rejoice with joy unspeakable and full of glory,"
Rom. v. 3, compared with 1 Pet. i. 6 — 8. The subjects of this
new life " walk in the fear of the Lord, and in the comfort of
the Holy Ghost," Acts ix. 31.
4. The most safe. The way of duty is the way of safety.
" He that walketh uprightly, walketh surely," Prov. x. 9. As
innocence is associated with happiness and honour, so integrity
is our defence and security. They who walk well-pleasing in
tlic sight of God are entitled to the benefit of his protection.
" Who is he that will harm you, if ye be followers of that
which is good ? " 1 Pet. iii. 13. " If God be for us who can
be against us ? " Rom. viii. 31. " He that dwelleth in the
secret place of the Most High shall abide under the shadow of
the Almighty," Ps. xci. 1. The " place of their defence is the
munitions of rocks," Isa. xxxiii. 16. In a word, "godliness
is profitable unto all things, having promise of the life that now
is, and of that which is to come," 1 Tim. iv. 8.
From this subject we may learn, —
1. The vast dilierence between nature and gi"ace, a natural
and a spiritual birth.
2. The principles of human actions, and account both i'or
practical impiety and good works.
3. The vast superiority of true religion over e\ery other con-
sideration whatever.
4. The best improvement of this subject will be to obtain the
principle, adopt the rule, and pursue the end of this new and
divine life.
Theta.
158
XL. SIN AND DEATH, GRACE AND LIFE.
Rom. vi. 23.
" For the wages of sin is death, but the gift of God is eternal life, through Jesus
Christ our Lord."
That there is a futui'e world of re\vard.s and punishments is an
important truth, which equally concerns every human being.
This is evident, not only from the immortality of the soul, and
the moral responsibility of mankind, but it is also a doctrine
explicitly taught in every part of the sacred Scriptures. The
})resent life is therefore only a period of transitory probation ;
but the world to come is a state of eternal retiibution, in which
God will " render to every man according to his works." The
righteous will be received into mansions of glory prepared ibr
them ; and " the wicked shall be turned into hell, with all the
nations that forget God." And thus the final states of mankind
will perfectly accord with their present characters and doings,
whether they be good or bad, 2 Cor. v. 10. The punishment
of the ungodly will be the just demerit of their own crimes, as
the servants of sin ; but the salvation of believers is j)iu'ely the
result of the mercy and grace of God, through the mediation
of .Jesus Chri.st. This is certainly the import of the text, in
which the apostle positively declares, " The wages of sin is
death," &c. These words describe — the sinner's state and dan-
ger— the gift of God to mankind — and the gracious method of
salvation.
I. The sinner's state and danger; — "The wages of
sin is death." These awful words contain a mainifest and un-
alterable truth. From the commencement of the reign of sin,
death has been the threatened and just penalty of transgression.
Man by sinning ' brought death into the world, and all our
woe ;' for " the wages of sin is death."
1. These words suppose an undeniable case. They are evi-
dently founded on the supposition that mankind are sinners,
159
which is imiversally true. If we had no sin, we could not
merit its wages. But that all are sinners, both in heart and
life, is an un([uestionable fact, 1 John i. 8. 10. We are totally
depraved by nature, as the descendants of fallen and sinful pro-
genitors, Job. xiv. 4; I'salni li. o; Mark vii. 21 — 23. We
are also highly criminal by practice, having actually violated the
law of God, which is " holy, just, and good." We have simied
in thought, in word, and hi deed, and yielded our members,
both of body and soul, " as instruments of unrighteousness unto
sin." Though all are not ecpudly guilty, all have gone out of
the way, and come short of the glory of God; and are therefore
justly obnoxious to his wrath, " For tbe wages of sin is death,"
Rom. vi. 23.
2. These ivords describe a deplorable state. The apostle
personifies sin, and represents it as an usui-ping tyrant, reigning
over all the ungodly, and rendering them the wages due to their
works. The original word, which is here rendered wages, signi-
fies food or pay, and refers to the daily pay or provision which
the Roman soldiers received for their services. The apostle
assures us that " the wages of sin is death." It is spiritual death,
which includes the loss of the knowledge, the favour, the image,
and tlie enjoyment of God ; who is the only " fountain of light
and life," Isa. lix, ; 2 Eph. ii. 1. It is temporal death; sin,
having rendered the body subject to pain, disea.se, dissolution,
and corruption ; and brought the unavoidable law of mortality
on all the human race, Gen. iii. 19 ; Rom. v. 12. But, above
all, it is eternal death, even the everlasting destruction of body
and soul in lioll. It is not only a final separation from God,
but actually suffering the vengeance of eternal fire. The hor-
rors of the second death are inconceivable, unutterable, equit-
able, and interminable, Matt. xxv. 30, 41 ; Mark ix. 44; 2
Thess. i. 7, b ; Kev. xxi. 8. Such is the just demerit, direct
tendency, and natural consecpience of sin ; and that not only of
its greatest enormities, but of all kinds, and of every degi'ee of
sin, " for the end of those things is death." Oh take warning,
and gi'atefully embrace, —
II. The gift of God to mankind; — " The gift of God
is eternal life." This is certainly a message of good tidings
and gieat joy to all people. Though wc have destroyed our-
selves by sin, in God is found our help and salvation. In the
160
text this salvation is called eternal life, and stands in opposition
to death as the effect of sin.
1. Eternal life is a comprehensive blessing. As the term
death is designed to represent all the dreadful results and con-
sequences of sin, so eternal life includes all the blessings of
grace and salvation in this world, and all the ineffable glories
of the beatific vision, and fruition of God, in the world to come.
It implies the knowledge of God, John xvii. 3 — the absolution
of guilt, Rom. viii. 1 — purity of heart. Matt, v. 8 — the indwel-
ling Spirit, John iv. 14 — a deliverance from the sting and fear
of death, 1 Cor. xv. 55 — 57 — a glorious resun-ection from the
dead, Phil. iii.. 21 — and the glorification of body and soul " in
the presence of God, where there is fulness of joy, and plea-
sures for evennore." Divine grace quickens and inspires the
soul with a new and spiritual life, which leads to a blissful im-
mortality beyond the grave. This heavenly life is perfect in
its nature, glorious in its enjoyments, unspeakable in its felici-
ties, and eternal in its dm-ation, 1 Cor. ii. 9 ; Col. iii. 4 ; 1
John iii. 2.
2. Eternal life is an itmnerited blessing. It is the gracious
gift of God. As sinners, we have no claim to divine mercies.
We have departed from him, and by our crimes have justl}'
merited his displeasure. Lam. iii. 22. And hence we can re-
ceive no blessing by way of natural right or personal merit.
Gen. xxxii. 10. Even life, health, food, raiment, and all tem-
poral benefits have been forfeited by sin, and can therefore only
be enjoyed by way of infinite mercy and unmerited favour.
But, especially, God freely and unsolicited gave his only-be-
gotten Son, to redeem and save sinners, Rom. viii. 32. And
all the blessings of salvation are gi'aciously offered to mankind,
" without money and without price," Rev. xxii. 17. The hea-
venly state is also called the purchased possession, and is freely
given to the saints, Luke xii. 32. Though sinners merit de-
struction, eternal life is in every respect the free and sovereign
gift of God to his believing people, Eph. ii. 8. This is also
evident from, —
III. The gracious method of salvation; — "Through
Jesus Christ our Loid." The Scriptures uniformly ascribe the
work of salvation to the divine Being. To the Father as its
original source, to the Son as its mediatorial author, and to the
161
Holy Ghost as its efficient agent, John iii. 16; 1 Cor, vi. II.
In the text it is said to be " through Jesus Christ our Lord."
This implies, —
1. Jesus Christ is the appointed medium of eternal life.
For this end he came into the world, and " made reconciliation
for the sins of the people." By his incarnation, obedience,
atonement, resurrection, ascension, and intercession, he has
merited life and salvation for j^erisbing sinners, John iii. 14,
lo, xi. 25, 26 ; Rom, viii. 34. He died that we might live,
and " that through death he might destroy him that had the
power of death, that is, the devil," Heb. ii. 14. He is " the
way, the truth, and the life," and the only medium of access
to God, and all spiritual blessings, Eph, i. 3 ; Col. i. 19.
Through him the most guilty may be ])ardoned, the most pol-
luted may be purified, and the vilest may be saved to the utter-
most, Heb, vii. 25. He " came that we might have life, and
that we might have it more abundantly ; that we might live
through him, and never perish, but have everlasting life."
2. Faith in Christ is the necessary principle of eternal life.
It is only by laith that the blessings of redemption are perso-
nally ai)prebended and applied. " He that believeth is not
condemned, but he that believeth not is condemned already,"
.lolm iii. 17, 18, It is by living faith that we receive Christ
in all his saving benefits, ;uid he is " made unto us wisdom,
righteousness, sanctification, and redemption," John i. 12.
Through faith in his name, we obtain pardon, peace, adoption,
holiness, and heaven, Rom. v. 1; Gal. iii. 26 ; John xx, 31.
He " dwells in the heart by faith, and he that believeth on the
Son hath everlasting life," John v. 24 ; 1 John v, 11, 12. The
Christian stands, and walks, and lives by faith in the Son of
God, who loved us, and gave himself for us.
This subject should teach us, —
1. The awful consequence of living in sin.
2. The necessity of immediate repentance. And,
3. The privilege and happiness of believers.
Eta.
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XLI. CHRISTIANS REMINDED OF THE SHAME
OF THEIR CARNAL STATE, AND CONGRA-
TULATED ON ACCOUNT OF THEIR DELI-
VERANCE FROM IT.
1 Cor. vi. 11.
•' And such were some of you, but ye are washed, but ye are sanctified, but ye are
justified in the name of the Lord Jesus, and by the Spirit of our God."
" And such were some of you ! " Why, what had they been ?
Been ! why they had been fornicators, idolaters, adulterers,
&c. ; see ver. 9, 10. Unto these sins the Corinthians were
most awfully addicted, which must have proved a very hu-
miliating circumstance to those of them that were converted.
Nor was this humiliation to these Corinthian converts alone ;
for of similar characters, created anew by divine grace, has
the church of God been composed in every age of the world.
Of some in this assembly and church (most probably) it may
be truly said, " And such were some of you, but ye are washed,"
&c. In considering these words, we will notice, —
I. The humbling fact, that the church of God is
COMPOSED OF THOSE WHO FORMERLY RANKED AMONGST THE
MOST NOTORIOUS TRANSGRESSORS; — "And such were some
of you."
II. The way in which such characters are made
PARTAKERS OF THIS HONOURABLE AND ADVANTAGEOUS RE-
LATION TO THE CHURCH OF GoD ; — " But ye are washed," &c.
We have to notice, —
I. The HUMBLING FACT, THAT THE CHURCH OF GOD IS
COMPOSED OF THOSE WHO FORMERLY RANKED AMONGST THE
MOST NOTORIOUS TRANSGRESSORS. Christians cannot boast
a better birth than other men, than the worst of men, as it
respects the corruption of their nature. Nor can many of them
boast of a better life in their unconverted state. But without a
renewal of their state and conduct, they can have no place in
163
the church of the living God. Men of this profligate character
can scaixely ha\c a place in any dopaitment of the visible
church, witliont a professed and a visible alteration, lint no
man can become a member of the true church without a geuuine
and an entire change, 2 Cor. v. 17. This change is here set
forth under the ideas of being washed, sanctified, and justified.
1. K(3 are washed. To be washed cannot be understood in
this place of either jnudon or pmification ; for then it would
be the same thing with being either justified or sanctified, both
of which are mentioned with the fbnuer, which had not been
the case had either of them meant the same thing. We there-
fore take the washing here mentioned to mean the water of
baptism, which had been a])])lied to them on their assumption
of the doctrines of Christ, 1 Cor. i. 13 — 17. And the appli-
cation of the water of baptism, as the initiating rite into the
visible church, laid them under an obligation to separate them-
selves from the workers and works of darkness, Rom. vi. 3, 4,
compared with 2 Tim. ii. 19 ; hence, by obligation and in
figure, they were cleansed from their former wickedness.
But,—
2. Ye are sanctified. The word which is here translated
sanctified, means (as we are told), se})aration to some special
and holy use ; and here from the pursuit of sensual to spiri-
tual things, and from earthly to heavenly, and ])articularly a
se])arati()U from the worship and service of idols to that of the
living and true God, and to wait for his Son from heaven, 1
Thess. i. 9, 10.
3. Ye are justified. Dr. Mac Knight explains this being
justified to mean deliverance from heathenish ignorance, which
justification does indeed suppose ; but assuredly it implies a
great deal more. It implies the remission of the penalty due
to our sins, Acts xiii. 38, 39, compared with Rom. v. 1 ; which
is obtained by faith, as the foregoing, and m;my other Scriptures
show. Nay, and it im])lies or supposes its subjects to partake
of a new and holy nature; for now these were righteous per-
sons, the very reverse of what they were formerly, and, as such,
members of the church, heirs of the kingdom of God, heirs of
that kingdom which they were incapable of inheriting in their
former state. And let it be remembered that this change and
process of grace was not peculiar to the meu)bers of the church
164
nt Corinth; for the members of Christ's church, of whatever
age, place, or profession, have experienced the same, in a greater
or a less degree. And the way in which they have come to do
so, we have to show.
II. The way in which such characters are made
PARTAKERS OF THIS HONOURABLE AND ADVANTAGEOUS RE-
LATION TO THE CHURCH OF GoD ; — " But ye are washed,"
&c., " in the name of the Lord Jesus, and by the Spirit of our
God." By some it is strongly contended, that we neither need
the merit of Jesus to procure our pardon, nor the Spirit of God
to quicken us ; hut that in the use of our merely natural powers,
if we believe God's word, and repent of our wickedness, which
(say they) we may do, we shall be forgiven and saved. All
this sounds prettily enough ; but, alas ! it does not quadrate
with the word of God. It does not agree with the text; for
that tells us, —
1. Th'iat ive are justified in the name of the Lord Jesus. We
know but of three senses put on this phrase, viz. either doing
any thing by his authority. Matt, xviii. 20, compared with 1
Cor. V. 4 ; or doing any thing to his glory. Col. iii. 17 ; or ob-
taining any thing of the Father through his influence, or for
his merit and sake, John xiv. 13. But as the first of these
senses is inapplicable in this case, and as the second is included
in the third, inasmuch as being justified by his merit must re-
dound to his glory ; of course it is the last of these senses that
merits and demands our attention. It is matter of fact that we
are justified through the merit of Christ ? As this is a doctrine
of pure revelation, we must, of course, answer this question by
having recourse to the law and to the testimony. In Dan. ix.
24 — 26, we are told that he should make reconciliation for
iniquity, and bring in everlasting righteousness, by being cut
off, and that not for himself; which idea is more fully opened in
Isaiah liii. 4 — 6, in which this being cut off, but not for himself,
is explained to mean his bearing our griefs, and canying our sor-
rows ; or in being wounded for our transgi'essions, and bruised for
our iniquities ; in having the chastisement of our peace laid upon
him, and being healed with liis stripes ; in short, in having our
iniquities laid upon him. The above scripture prepares us to re-
ceive Paul's apostolic view and testimony on this subject, see 2
Cor. v. 21. But here it may, and will be naturally asked, has
165
lir absolutely been made sin for all men ? And will all men
absoliiUly bcs made the righteousness of God in him ? We
reply, tliat he has been made sin for all men absolutely ; but
that no man ever has been, or ever will be, absolutely made the
righteousness of God in him. For, if any one man were thus
to be made the righteousness of God in him, then all men
might be so, and unist be so, or God would be a respecter of
persons, which is denied. And if all, or any, were so made
the righteousness of God in him, then would this mode of
making men righteous vary from and contradict that mode of
making them so, which is set forth in Rom. iii. 27, 28, with all
formality of expression, and all apostolical authority. In the
above scripture, faith is said to be that something (call it con-
dition, or what you ])lease,) on which our being made the
righteousness of God is suspended, and without which, although
Jesus Christ has absolutely been made sin for us, we cannot be
made the righteousness of God in him. Should any object, —
But, if you are not absojutely made the righteousness of God
in Christ, then will you have room for boasting that salvation is
of youi-selves, — we reply, that the apostle did not think so,
see Rom. iii. 27; iv. 1 — 5, com])aved with Eph. ii. 8, 9. From
the above remarks, we see that it is through the sufierings and
death of Jesus, and through faith in them, that we are justified
as sinners, — not as persons continuing in sin ; for then would
our faith bo prcsimiptuous and vain ; but as sorrowing, re-
fonned, and obedient sinners. If any man speak otherwise, it
is either owing to his being shamefully ignorant of God's word,
or to his wantonness and wickedness, which ])re{)are him to con-
tradict it, and yet imagine that he is holding by the truth.
But,—
2. The text declares that we are justified, &c., bij the Spirit
of our God. By the Spirit of our God, we understand thi-
tiurd person in the adorable Trinity to be intended. And,
when we are said to be justified by him, it is not in the same
sense in which we are said to be justified by or in Christ ; for
we are justified in or by Chrisi meritoriously; and by the Holy
Spirit, as the glorious agent by whom Clirist's blood is
sprinkled or api)lied, 1 Pet. i. 2. This Spirit is also sent into
the sprinkled heart as Christ's representative, to minister assu-
rance and comfort to it, John xiv. [Q — 18. He is also and
166
especially sent into the sprinkled or justified person, to prepare
him as a habitation for God, Eph. ii. 18. And he himself is,
if we may be allowed such a manner of expression, the glo-
rious and majestic occupant of that temple, 1 Cor. iii. 16, 17.
Since then it is by the merit of Christ, and the agency of the
Spirit, that men are justified and fonned into the church of
God ; and since none are allowed to belong to the church of
Christ, but those who are thus washed, sanctified, and justified,
it behoves us to inquire, —
1. Whether we, with all the connection we have with the
church and ordinances of God, have undergone this change ;
for without this what shall we do ?
2. If we have undergone this change, let us never forget what
we were, nor fail to ascribe the glory of our salvation to its real
author.
3. Let the kindness of God to us lead us to desire and pray
for the salvation of others, and to endeavour to bring them into
the same blessed state as ourselves, seeing God is so gracious and
powerful.
Iota.
XLII. GENUINE RELIGION ILLUSTRATED.
2THESS5. i. 11, 12.
" Wherefore also we pray always for you, that our God would count you worthy of
this calling, and fulfil all the good pleasure of his goodness, and the work of faith
with power : that the name of oui Lord Jesus Christ may be glorified in you, and
ye in him, according to the grace of our God, and the Lord Jesus Christ.".
The passions are the chief springs of that activity which every
where appears. Of these, hope and fear, as they awaken desire,
or produce concern, and m either case create uneasiness, are
among the principal causes which determine our various pur-
suits. But no subjects appear so calculated to excite those
passions as the joyful or awful prospects the gospel opens to our
view. Do worldly enjoyments charm us <' How much more
167
inviting, " an inheritance incorruptible," &c., angelic comjiany,
" fulness of joy, and pleasures for evermore." Do eiuthly
things alarm us ? The day approaches when we shall see * A
God in giaiuleur, and a world on fire.' " For the Lord .Tesus
shall be revealed," &c., ver. 7 — 10. In reference to this reve-
lation, and its important issues, the apostle says, " Wherefore
also we ])ray," &c., in which he seems to direct our attention to
pure religion, in its nature, — source, — producing and sustaining
princi]ile, — end, and measure.
I. Rki.igion in its nature; — a worthiness. " That our
God would count you worthy of this calling," — of the glori-
fication mentioned ver. 10. While we should carefully guard
against self'-righteousness, we should be equally watchful against
an o])posite enor, which, under the guise of humility, would
lead us to abolish some of the most essential distinctions between
the sinner and the saint ; and should testify with the apostles,
2 Cor. V. 14—17; Eph. ii. 1, 10; 1 Thess. ii. 11, 12; 1 John
iii. 9. Agi'eeably to these declarations is the character in
ver. 10. " His saints," in whom he shall be glorified. This
expresses,
1. Their previous worthiness of condition. They are in this
life sanctified ones : that is, set apart from common uses, from
worldliness as well as wickedness, to sacred service, 1 Pet. ii. 9 ;
Heb. xiii. 15; Rom. xii. 1; 1 Cor. x. 31. Nay, thev are
children, heirs of God, &c.. Gal. iv. 4 — 7. And having been
thus honourably related, and so consistently employed, they are
counted worthy to be approved and exalted. Matt. xxv. 23, 134 —
36, 40. And it expresses, —
2. Their previous worthiness of diposition ; their aptitude
or meetness for glory. The word saint (from sanctus) means
chaste, di\ine, heavenly, as well as sacred. Such are the cpiali-
ties of genuine Christianity. 'Tis the circumcision of the heart,
Rom. ii. 29 ; a transformation by the renewing of the mind,
Rom. xii. 2 ; Eph. iv. 23 ; a particijiation of the divine nature,
2 Pet. i. 4, In itself pure and peaceable, James iii. 17 ; in its
operations godly and benevolent, Phil. iii. 3 ; James i. 27.
Contrast this with the vileness of sin, and with the inherent
worthlessness of fonns, creeds, &c.
IT. Religion in its source; — the goodness of God ; his
168
free, spontaneous favour. " That he would fulfil all the good
pleasure of his goodness."
1 . Here is an intimation that all their present religious views
and feelings were the effects of divine grace. Hence the apostle
prays that God would count, or make, them worthy (Whitby,
Doddridge, and A. Clarke) of his kingdom, ver. 5, by fulfilling
what he had begun.
2. That all is of grace will appear, if we contemplate man, as
existing only in the intention of his Maker, or as really existing
in his state of innocence. Neither innocent man, nor innocent
angel, can have any rightful claim, or even a continuance of
being. But, —
3. Still less, if possible, has fallen, sinful man, any good
thing as matter of right. 'Tis of mercy that we are not in hell ;
Yet,—
4. 'Tis " our Father's good pleasure," that we should get
religion, Prov. iv. 7; Isai.lv. 1 — 3; Matt. vii. 7 — 11; — that
■we should keep religion, 1 Thess. v. 21 ; 1 Tim. i. 19 ; Rev.
ii. 25, iii. 1 1 ; — that we should improve in religion, 2 Pet. i.
5 — 8, iii. 18 ; — and that we should continue to improve, 2 Cor.
iv. 18; Eph. iii. 18, 19. Thus is fulfilled, or completed, his
" pleasure" which is " good," — in its author, operation, end.
This doctrine hides pride from man, " Salvation is of the
Lord."
III. Religion IN ITS principle;— faith. "The work of
faith with power." By faith here we may understand the grace
of faith, Heb. xi. 1 ; exercised on the word of faith. Gal. i. 23.
This is, —
1. The producing principle of religious affections and prac-
tice, Heb. xi. 6. It is such credence given to God's decla-
rations as determines the judgment and heart; and leads the
subject of it to fear what is threatened, Heb. xi. 7 ; to do what
is commanded, Heb. xi. 8, 17; and to expect, seek, embrace,
what is promised, Heb. xi. 13, 19; Eph. ii. 8.
2. The sustaining principle of religious affections, &c. It
sustains under threats and sufterings, Heb. xi. 35 — 39. It
sustains against the smiles and allurements of the world, Gen.
xxxix. 9; Heb. xi. 24 — 26. It " worketh by love," Gal. v. 6;
1 John iv. 19 ; by peace and joy, Rom. v. 1, 2 ; by patience.
169
hope, &c., Rom. v. 3 — 5. In short, it attaches the heart to
him who is " the author and finisher of faith;" and at times
wafts the soul to the ujiper regions, where it breathes a ])urer
air, dwells amidst brighter prospects, and liears the hallelujahs
of the blessed ; so that its return to earth is felt as a return to
jiilgriniage and banishment, which the same faith, nevertheless,
enables it patiently to bear, Heb. x.3o — 39.
IV\ Remgiois in its knd ; — " That the name of our Lord
.Jesus Christ may be glorified in you and ye in (or by) him."
The end is twofold : —
1 The glory of the Redeemer : — " glorified in you." At
present: his love appears glorious in his interesting himself
about you ; his wisdom in instructing you ; his holiness in making
you saints ; his power in preserving and protecting you ; his
faithfulness in fulfilling all his engagements, &c. This also
refers to hereafter, " when he shall come to be glorified in his
saints," &c. ver, 10. " He shall change our vile body, like
unto his glorious body," &c., Phil. iii. 20, 21. The saints shall
shine, by reflecting his radiance, and thus bring glory to his
name.
2. The glory of the redeemed; — " and ye in him." This
may apply to, 1. The glorified bodies they shall receive. 2.
The glorious perfection of their minds ; freed from all igno-
rance, error, and moral taint. 3. The glorious distincticHi vvith
which thev shall be favoured, Col. iii. 4. And, 4. The glorious
company and mansions to which they shall be raised, fleb. xii.
22,23 ;"Rev, iii. 21. And it should be remarked, that the glory
which they have through him, and that whereby he is glorified
in them, is glory derived from him, or resulting to him in his
character of Redeemer, as the representative of the triune Deity.
This the redeemed feel and acknowledge ; hence their jiraises of
both him that sitteth upon the throne and the Lamb, Rev. iv.
8 — 11; V. 11 — 14. This is certainly very much for us poor,
sinful, wretched, dying worms to expect. But consider, —
V. Religion in its measukgor rule of dispensation ;
— " according to the grace of our God, and the Lord Jesus
Christ." This exactly and fully meets your case. For, —
1. Are yon poor, insolvent, destitute of good F It is " ac-
cording to" the frceness of " the grace of our God," &c. Luke
vii. 42 ; Titus iii, 3 — 7.
VOL. IV. I
170
2. Are you guilty and vUe P It is " according to" the riches
of " the gi-ace," &c. Eph. i. 7; ii. 4 — 7. See " the grace of
our God," John iii, 16 ; " the grace of our Lord Jesus Christ,"
2 Cor. viii. 9 ; Eph. v. 2. Nothing further could be given.
God's thoughts are not as ours, &c. Rom. v. 6 — 12.
3. Are you iveak and ignorant ? It is " according to" the
tenderness, the sufficiency, and constancy of " the grace," &c.
Isa. xl, 11 ; 2 Cor. xii. 9 ; Heb. iv. 16, 16.
4. Are you still doubtful and distressed ? It is " according
to" the former operations of the same rich " giace ;" in the
cases of David, Manasseh, Paul, and others, who " had much
forgiven," and were greatly blessed.
Careless sinners, — how will you meet that awful revelation ?
ver. 7—9.
Formalists, — remember that you have to do with him " who
trieth the reins and the heart." Unless the heart be renewed,
he will not " account you worthy" of his unsuffering spiritual
kingdom.
Penitents, — press into the enjoyment of happy piety. Grace
is given you, and " he giveth more grace."
Believers, — be thankful, and expect a further and more
powerful " work of faith ;" " till all the good pleasure" of divine
goodness be fulfilled in you," Jude 24, 25.
Zeta.
XLIII. THE FORM AND THE POWER OF GOD-
LINESS.
2 Tim. iii. 5.
"Having a form of godliness, but denying the power thereof: from such turn
away."
Notwithstanding Christ had charged his disciples to go into
all the world and j^reach the gospel to every creature, and
171
assured thorn that the gospel of the kingdom should Ijc; preached
in all the world as a witness unto all nations, — and notwith-
standing that the miraculous and unparalleled success which
attended the preaching of the gospel in the jirimitive ages of
Christianity, must have excited pleasing anticipations in the
minds of the apostles of its ultimate triumj)h, and final esta-
blishment,— yet they knew that the opposition from earth and
hell, which would be raised against it, would be so v;U'ious, de-
tennined, and pei-]ietual, that ages and generations would pass
away, ere the world would be universally subdued unto the
obedience of Christ: and therefore, whenever they hap])en to
draw aside the veil, and disclose futurity to view, they not un-
frequently describe the triumphs of sin, and the multifarious
forms that vice would assume in after periods of the world. To
this, St. Paul directs the attention of Timothy in the former
verses ; " This know, also, that in the last days perilous times
shall come," &c. How far this description applies to the pre-
sent time, I must leave ; that the sentiments contained in the
text are characteristic of many modem ])rofessors, I have no
hesitation in declaring; and therefore we will endeavour to
understand and profit by these words.
I. GODLINKSS HAS A FORM, AND IT HAS A POWER. God-
liness we consider another word for religion, or Christianity.
Sometimes the term more immediately refers to that particular
part of religion which concems our duty to God; but here we
regard it as including the whole of genuine religion, consisting
of docti'ines, duties, and jnivileges. A fonii is a draught or
outline, or sketch of any thing ; or the external figure or a])pear-
ance of it. The form of godliness is the whole of it that is
visible to the senses. This implies,
1. The practice of moral duties. By moral duties, I mean
the duties of solmcty, honesty, integrity, and charity. A moral
man is sober : he is neither a glutton nor a drunkard, but he
keeps his appetites in due subjection to reason. A moral mjin
is honest : he avoids all acts of theft and robbery ; he keeps
his hands from picking and stealing ; and he pays his debts,
and never takes an advantage of another's ignorance or neces-
sity, in buying or soiling. A moral man is true : he puts away
lying, and speaks truth with his neighbour ; he who tells lies,
either for the purjjose of mirth, malice, or gain, is destitute of
I 2
172
the foiTn of godliness. A moral man is charitable, or bene-
volent ; a hard-hearted, merciless, cruel man, who delights to
ojipress the poor, can never be supposed to possess the Ibnn
of godliness ; for godliness never displays itself more fully than
in acts of kindness. In the form of godliness we also in-
clude,—
2. Our attention to religious ordinances. The means of
grace are with us very abundant, and we enjoy them unmo-
lestedly. He who has the form of godliness attends some
place of religious worship; he hears some ministers of reUgion ;
lie reads the Scri])tures ; he pays some attention to prayer,
both in public and private : and in the form of godliness we
must also rank family devotions, if we are fathers or heads of
families.
But godliness has not only a fonn, but a power; and though
the form may exist without the power, yet the power never will
exist without the fonn. The power of godliness is,
1. The power of truth. 'Truth is great, and will prevail.'
Truth, even in reference to civil and domestic life, has a most
])revailing influence : tell a man that the wife of his bosom, in
whom his fondest affections centre, has been suddenly seized by
death, and now lies a breathless coi-pse ; and what a powerful
effect will that truth have upon him ! His face gathers pale-
ness, a chill of hoiTor seizes his whole frame, the big tear gushes
from his eye, and the bitterest lamentations escape from his lips.
And is God's truth less powerful in its ojierations ? Here, a
])oor half-witted wretch, who has no more sense of religion than
a brute, strolls carelessly into a place of religious worship, and
the truth finds its way to his understanding and his con-
science, and it works invisibly until he becomes a new man.
See Rom. i. 16 ; 1 Cor. i. 18 ; 1 Thess, i. 5. The power of
godliness is, —
2. The power of love. Love is a most powerful passion.
The ascendancy which it holds in some minds is indescribable ;
where the power of godliness is felt, there the love of God is
shed abroad in the heart, and it is manifested by the secret
attachment to God, and inward delight, which Christians feel
in worshipping God in spirit and in truth. A formal pro-
fessor attends the means of grace, but he has no enjoyment of
them ; his thoughts are turned towards the world, and the
173
sabbath is a weariness unto him ; but the Christian, whether
he reads or hears the word of God, is ready to exclaim, O
liow I love thy law ! The words of thy month are sweeter
to me than honey, or the honey comb. The power of godli-
ness is, —
3. The power of faith. Faith is mighty in operation ; all
the acts of heroism accomplished by the Old Testament saints
are attributed to faith. Enoch was translated by faith ; Noah
built the ark by faith ; Abraham offered Isaac by faith ; and
Gideon, Barak, Sampson, Jephtha, David, Samuel, and all
the prophets, through faith subdued kingdoms, &c. Heb. xi.
32, 33. Faith overcomes the world, 1 John v. 4, 5. Faith
quenches the darts of the devil, Eph. vi. 16. And " all things
are possible," &c. Mark ix. 23.
II. SOMK PliRSOXS WHO HAVE THE FOKM DKNY THK
POWER OF GODLINESS. Denial is refusal or rejection ; and
some,
1. Deny the power of godliness, by rejecting or refusing the
aids of that Spirit ivho alone produceth a change in the mind.
The power of godliness is the power of the Holy Ghost, and
God gives his Holy Spirit to them that ask him. But the .lews
resisted the Spirit, Acts vii. 51; and thereby denied the power
of godliness. Others,
2. Deny the poiver of godliness by disowning it. Thus we
deny a report that may be in circulation. jNIany, who have
the form, but deny the power of godliness, say there is no such
tiling, laugh at it, make it the subject of banter and ridicule,
call it enthusiasm, and look down with sovereign contempt on
all who profess it. Sometimes this is done thoughtlessly.
Many decide without examination. Were they to search the
Scriptures hnpartially, and consult the experience of holy men,
they might be satisfied that godliness has a power, as well
as a form. At other times, this is done maliciously. Some
belie their consciences, believe one thing and say another.
Thus the Pharisees maliciously attributed the miracles of Christ
to the devil.
III. Those who thus act should be avoided by chris-
tians ; — " From such turn away."
1. You cannot aroid all converse with them. They may
happen to be members of your families.
174
2. Nor can you avoid all dealings tvith them. Men in
trade must deal with whom they can, and labourers and me-
chanics must work where they can find employment. But
Christians should form no unnecessary friendship with them,
make no matrimonial connection, nor companionship with them.
As christians, — 1st, Duty should bind you to turn aivay from
them. The Bible charges you to do it. — 2ndly, Inclination
should lead you to turn away from them. You are people of
another character ; your tendencies, inclinations, pursuits, and
objects, are dissimilar to theirs. — 3rdly, Interest should excite
you to turn aivay from them. In chemistry discordant mix-
tures produce broil and fennentation, till one of them gets the
mastery over the rest ; and, in religion, two cannot walk toge-
ther except they be agreed. You can get no good from those
who deny the power of godliness, but you may get much
evil.
Beta.
XLIV. CHRISTIANS INVITED TO CONSIDER
CHRIST.
Hebrews iii. 1.
" Wherefore, holy brethren, partakers of the heavenly calling, consider the Apos-
tle and High Priest of our profession, Christ Jesus."
Man is a creature formed for contemplation ; and God has
created an immense variety of objects to gratify his taste : his
body is erect and majestic, unlike the beasts of the earth, who
have bodies prone and grovelling ; with his eyes he can behold
the heavens in all their glory and gi'andeur, and the earth in
all its beauty and fertility. He is also endowed with a rational
soul, whose power and capacities are designed for eternal im-
provement : it is his soul that thinks, reasons, judges, and un-
derstands right from wrong, and truth from eiTor ; and while an
incalculable diversity of objects is jiresented to the bodily senses
175
to gratify the outward man, a vast assemblage of truths, of
science and of gi'ace, are brought before the mental eye to
gratify the inward man. To the most important object that
was ever presented to the bodily or mentid eye, the a])ostle di-
rected the attention of the Hebrews in our text ; and to him we
will endeavour to direct our thoughts, while we considiu' the pas-
sage before us, " Wherefore, lioly brethren," &c. Two things
claim our attention.
I. Characters addressed; — " Holy brethren, partakers of
the heavenly calling."
II. xVdvice given; — "Consider the Apostle," &c.
I. Characters addressed; — " Holy brethren," &c. Chris-
tians are brethren. Christ bestowed this epithet upon his primi-
tive discijdes. Matt xxiii. 8. And the apostles and first Chris-
tians used it in describing and addressing each other. It reminds
us that all real Christians are,
1. Partakers of the same spiritual nature. Brethren par-
take of the same ])hysical nature literally ; the same flesh and
blood ; and frequently the same mental qualities ; and all Chris-
tians are made partakers of the divine nature. And, as bre-
thren, they are,
2. Members of the same family. Brethren are the legiti-
mate descendants of pai'ents who are the founders of the family.
God has a great family, part in heaven, and part on earth ; all
Christians are members of that family.
3. Interested in each other's welfare. Even the rich man
in hell is represented as feeling for his brethren, " I have five
brethren," &c. Luke xvi. 28. Christians feel for each other,
and they love as brethren. But Christians are holy brethren
— 1st, Holy, by the dedication which they have made of them-
selves to God. Under the law, the priests, the Levites, the
sacrifices, the temple, the tabernacle, and all that appertained
unto them were holy, because consecrated to God, and devoted
unto his service ; and thus Christians are holy, they have
yielded up themselves to God and to his service. — 2ndly, Holy
by the purification of their minds. They were once unholy,
sin had dominion over them and in them ; but now holy tem-
])ers and fruits of gi'ace adoni their minds : they indulge holy
thoughts, speak holy words, and live holy lives. They are
partakers of the heavenly calling. The term calling compre-
176
hends the means which God uses to bring sinners to himself.
Sinners are far from God, and enemies to him by wicked
works. God courts their friendship, and invites them to a re-
concihation with him. In order to effect this, the gospel is
preached, the Spirit is given, and various means are used.
This is denominated a heavenly calling, because it is, — 1st,
Heavenly in its origin. All that tends to make man wiser
and better is heavenly, " Every good gift and every perfect
gift is from above," &c. James i. 17. — 2ndly, Heavenly in its
end. It leads to heaven ; its great object is to make us
meet for heaven ; and all who make a right use of it will
have heaven, — heaven in prospect, and heaven in posses-
sion. But they were " partakers of the heavenly calling ;" not
by merely being favoured with the means of the calling, but
invested with the privileges of the calling; they were called,
and had obeyed the call ; and were blessed with light, liberty,
and salvation. Such were the characters addressed. We will
now consider, —
II. The advice given : — " Consider the Apostle," &c.
An apostle signifies a messenger, or a person sent to cany .some
message, or transact some business of importance. The dis-
ciples of Christ were called apostles, because he sent them to
preach his gospel, to cast out devils, and to heal all manner of
sickness, Matt. x. 1. And, in the primitive ages, there were
apostles of infidelity, men w^ho were sent with letters filled \vith
calumnies against Christians and Christianity, in order to coun-
teract its influence.
1. Christ was a divine messenger. He is a divine person,
" God over all blessed for ever." He was divinely sent : this
was the doctrine which he uniformly taught, " My meat is to
do the will of him that sent me," &c. John iv. 34 ; v. 23 ; and
vii. 16.
2. Christ was a voluntary messenger. He came willingly,
Heb. X. 5 — 9. The undertaking was arduous, but " he gave
himself for us."
3. Christ was a merciful messenger. He came not to de-
stroy men's lives, but to sp,ve. their souls ; and it was all free,
boundless, unparalleled mercy. He is " the High Priest of
our profession." The high priest under the law was a most
privileged character. He enjoyed peculiar dignity and in-
177
llueiice. He was chosen from among men — was without de-
fect— the snjjveme administration of sacred things was conrined
to hiin — he was the final arbiter of all controversies, and fre-
(juonlly united in himself the pontifical and regal dignities ; in
all these views, the high jiriest was typical of Christ. But there
are three things which we specially regard in reference to Jesus
Christ us the high priest of our jtrofession. — 1st, He made an
atonement for sin. The Jewish high jiriest went into the holy
place once every year, not without blood, which he ofiTered for
himself, and for the eiTors of the ])eople ; and Christ was once
offered to bear the sins of many, &c. Heb. ix. 28. — 2ndly, The
Jewish high priest Messed the people ; — " On this wise," saith
the Lord, " shall ye bless the children of Israel, saying unto
them," &c. Numb. vi. 23 — 27. And God hath raised up his
Son Jesus, and sent him to bless us : and he not only })ro-
nounces words of blessing, but he communicates real, spiritual,
and eternal blessings to his people. — 3rdly, The Jewish high
priest interceded for the people ; and Christ ever liveth to
make intercession for us. He made intercession for transgi-es-
sors when upon earth : and he now appears in the presence ol
God for us.
The advice given is, " Consider the apostle," &c. Consi-
deration is the exercise of thought, not a hasty glance at an
object, but a mature and deliberate exercise of the mind. Hence
we should consider Christ,
1. That we know him. The knowledge of Christ is the
most dignified luid beneficial knowledge which we can possess ;
but no man can know Christ who will not consider him.
2. That we may be grateful to him. Our obligations to
Christ should bind us to be grateful to him ; but these obliga-
tions can be known only of consideration by him.
3. That we may keep his commandments - These we ai'e
bound to keep by the obligations we are under to him ; but
no man can keep Christ's commandments who neglects the
advice in the text. Especially we should consider Christ,
4. That we may emulate his example. Christ hath set us
an example of love, hunulity, patience, &c. We must consider
Christ that we may know him to imitate him.
Beta.
I 3
178
XLV. THE BELIEVER'S CONFIDENCE IN CHRIST
JUSTIFIED.
1 Peter ii. 7.
" Unto you therefore -which believe he is precious."
The words of the text are an inference drawn by the apostle
from the preceding verse, which is a quotation from Isa. xxviii.
16. The apostle, having expressed his concuiTence in the
prophet's opinion, respecting the perfect secmity of those who
build their hoi)e of present and eternal salvation on the foun-
dation which God has laid in Zion, proceeds to apply the sen-
timent to Christian believers, observing, " Unto you there-
fore which believe," &c. The text resolves itself into two
inquiries.
I. To WHOM IS Jesus Christ an honour ?
II. In what respect is he so ?
I. To WHOM IS Jesus Christ an honour ? We reply,
in the language of the text, to them that believe. We observe
that the text does not affirm him to be precious to all who
know him speculatively, who profess to have faith in him, and
who make a fair show in the flesh. But it does pronounce him
precious to all who really believe in him. The Christian's
faith has revelation for its general object, Rom. x. 17. But as
Christ is the grand theme of the Christian revelation, especially
as the world's great teacher, atoning priest, and sovereign Lord,
hence it is that he is said to be the more immediate object of
the Christian's faith, John iii. 36. But no farther shall we be
accounted to receive the testimony of the Scriptures concerning
him than as our attention is turned to him, than we desire in-
struction from him, and with the wise man, (Matt. ii. 1, 2, 9,
10, 11,) with Mary, (Luke x. 39,) and with the multitudes,
(Luke V. 15,) are found at bis feet in the capacity of disciples.
And if our faith, by leading us to reflect on our need of the
atonement, and on the perfection of it, hath brought us to the
179
ieet of Jesus, it will have entirely withdrawn oiU" dependence
from every other object, and left us no ])lea, no hope, but
Jesus. And, if our dependence on Jesus Christ be divine, we
shall not make him the minister of sin, by conducting ourselves
as though he had not prohibited all evil to his followers, and
enjoined all good on them, or as though we were unmindful of
his authoi-ity. In short, true faith will cause us to leani of him,
to come to God by him, and to take his yoke upon us. But in
this passage our faith is more particularly led to regard him as
the foundation which God has laid in Zion. Because the
church of God is considered under the figure of a house or
temple. Hence a foundation is wanted — and as the temple is
to be spacious, durable, and magnificent, hence the foundation
naust be of good materials, deeply laid, and solidly. Now faith
in Christ, as the foundation of the church, is the full reception
of the testimony of the Scriptures respecting his sufficiency
and perfection as its foundation. And it will not sufler us to
settle on birth privileges, on conviction of sin, on a specula-
tive belief of the gospel, on confession of sin, or on outward
refonnation. It sinks us down to the true foundation, and
by really connecting us with Christ, the living stone, converts
us also into lively stones, and into integi"al parts of this spiri-
tual edifice. Now to those who by faith are thus built on
Christ, and into a holy temple of the Lord, Christ is, as we
have to show,
II. An honouk; — " Unto you therefore which believe he is
precious;" or, as the margin reads it, an honour.
1. By believing on him, we attain to the honoiu' of being
built on a sure foundation, and so forming an everlasting and a
becoming temple for Jehovah, whose house is spiritual, holy,
and glorious.
2. To them is the honour, as believers in Christ, of being
called, in a better sense than Israel of old, " a chosen gene-
ration" (Deut. vii. 6), "a. royal priesthood" (Exod. xix. 6),
and "a peculiar people" (Isa. xliii. 21), and so of showing
forth the praises, or the peculiar and glorious perfections of Je-
hovah in a more exalted manner and degi'ee. See ver. 9, 10.
But,
3. Jesus Christ is an honour to believers, in that he will jus-
tify the j)ref"erence they have given to him as a teacher, the
180
transfer of their dependence from other objects to his merit, and
the expectation indulged by them of complete protection and
salvation from his person and goveiTiment. Those who act
thus, shall never be confounded. Hence —
4. As believers in Christ obtained all this honour by Christ,
no wonder that he should be highly esteemed by them, or be
precious to them. There is no object comparable to him ;
and therefore would they sooner part with any thing and
every thing than with him. They count all things but loss for
him', Phil. iii. 8.
To conclude, —
1. Unbelievers will have no benefit by Christ, but will be
ashamed and confounded for not believing in him ; and for
placing their confidence where and as they did.
2. Then is our faith false, or spurious, if Christ is not our
honour, and the object of our esteem.
3. Seeing Christ honours believers according to their faith,
let us seek more and even much faith.
Iota.
XLVI. THE DESIGN OF CHRIST'S SUFFERINGS.
1 Peter iii. 18.
•' For Christ also hath once suffered for sins, the just for the unjust, that he
might bring us to God, being put to death in the flesh, but quiclcened by the
Spii'it."
The Christians to whom this epistle was addressed were
called, " not only to believe on Christ, but also to suffer for his
sake." They were scattered throughout various countries,
and endured a great fight of afflictions. St. Peter, therefore, as
a faithful servant of Jesus Christ, endeavoured to console their
minds by this excellent letter, and encourage them to persevere
in well doing, ver. 13, 14. For this purpose he urged a variety
181
of iiitfit.'sting motives, which were cininently calcuhited to cheer
their drooping spirits, and induce them patiently to sufler ac-
cording to the -will of God : and, for their special encouragement,
he refers them in the text to the infinite condescension of the
Redeemer, who suffered as an exami)le of patience to his follow-
ers, and also died as a sacrifice for the sins of the world : —
For Christ also liath once suffered," &c. These words present
to our attention — the person who suffered — the sufferings he
endured — and the design he accomplished.
I. The pkkson -who suffered. It was " Christ, the just."
In this desorij)tion of the Saviour, " who is the image of the
invisible God," the apostle specifies,
1. His official character. The word Christ properly means
one anointed, or consecrated to some sacred office. And, as
the Jewish kings and priests were consecrated to their offices by
the anointing of oil, so Christ, the king and priest of om- holy
profession, was " anointed with the oil of gladness above his
fellows." His sacred name, therefore, comprehends his pro-
phetic, his priestly, and kingly offices ; and " is an ointment
poured forth" to his people, chap. ii. 4 — 7. He appeared to
Moses by the name Jehovah, and was known to the prophets as
the promised Messiah. At his birth he was proclaimed " Christ
the Lord," and his disciples declared, " Thou art the Christ, the
Son of the living God." And he is " the same yesterday, and
to-day, and for ever ;" in whom all fulness dwells for the sal-
vation of sinners, John i. 14, 16.
2. His personal character; — "The just." This is ecjually
true of both his natm'es, as God and man. His divine nature
is infinitely, essentially, and innnutably pure and holy ; for he
is " a just God and a Saviour," Deut xxxii. 4. His human
nature also was perfectly free from all moral imj)urity ; and he
'•' did no sin, neither was tjuile fovuid in his mouth." Though
his enemies charged him with evil, they could not convince him
of any sin, John viii. 46, 48; Heb. vii. 26. He therefore
could not sufler on his own account, but for the sins of " the
unjust.' How glorious and mysterious is his character !
Essential God and perfect man united in the person of one me-
diator, I Tim. ii. 5, 6. His divinity conveyed infinite merit
and efficacy into the suflerings of his humanity, when " the
182
Lord laid on him the inquiry of us all. Let us then con-
sider,
IL The sufferings he endured ; — " For Christ also
hath once," &c. The circumstances which are here men-
tioned, relative to Christ's bearing our griefs and carrying
our sorrows, deserve our serious attention, and distinctly in-
timate,
1. The nature of his sufferings ; — " Christ suffered, being
])ut to death in the flesh." He suffered in his character, being
wickedly traduced as a wine-bibber, a gluttonous fellow, a
demoniac, a blasphemer, an imposter, and a deceiver of the
people, Matt. xi. 19; John x. 20. In his sacred person, being
insulted, smitten, bruised, scourged, crowned with thorns, and
cruelly put to death on the cross, John xix. 1 — 3 ; Luke xxiii.
32, 33. In his human spirit^ when " he was wounded for our
transgi'essions," in the " hour of the power of darkness," Luke
xxii. 53 ; — when he was denied, betrayed, and forsaken by his
avowed desciples ; — and when in an agony of bloody sweat he
exclaimed, " My soul is exceedingly soitowful, even unto
death," Mark xiv. 34. His suffermgs were volmitary, compli-
cated, unparalleled, and meritorions.
2. The period of his sufferings ; — " Christ hath once suf-
fered." This is a circumstance of considerable importance.
The insufficiency of the Levitical sacrifices was evident from
the necessity of their frequent repetition, Heb. x, 1 — 3. But
Christ having suffered only once for sins, fully evinces the
all-sufficiency and unchangeable efficacy of his sacrifice, as
" the Lamb of God, which taketh away the sins of the world."
By his one offering he made a perfect atonement and satis-
faction for sin, and " obtained eternal redemption for us."
And hence " we are sanctified through the offering of the
body of Christ once for all ; who, after he had offered one
sacrifice for sins, for ever sat down at the right hand of God,"
Heb. X. 10—14.
3. The objects of his sufferings ; — " Christ suffered for sins
— for the unjust." All mankind are naturally unholy and
unrighteous ; and yet for such enemies and rebels Christ did
not refuse to die, Rom. v. 8. He suffered for their sins, and
was raised again for their justification. His resurrection
183
manll't^stly proved that his death was sacrificial, and atoned for
the crimes of" the nnjnst," 2 Cor. v. 21. He bore the jmnish-
inent due to sin, in the sinner's stead; as the mediator between
God and man, 1 Tim. ii. 5, 6. " He was bruised for our
iniquities," and became " the propitiation for our sins."
Througli his atoning sacrifice, sin is expiated and the sinner
saved. And hence every part of salvation is attributed to the
blood, to the death, and to the sufferings of Christ, " who bare
our sins in his own body on the ti'ee.
3. The issue of his sufferhujs. He was " quickened by the
Spirit. " Though his human body actually died the igno-
minious death of the cross, God did not " suffer his Holy One
to see conniption. " When his enemies appeared to triumph in
his crucifixion, and his followers wei-e greatly dejected, at the
appointed time he rose victoriously from the dead, " and became
the first-fruits of them that slept," Luke xxiv. 1 — 8. His cru-
cified humanity was " quickened," by the power of his divinity,
or the agency of " the Spirit ;" that in his glorified manhood he
might " appear in the presence of God for us, clothed with a
vesture dipj^ed in blood ;" as the token of his triumph, and the
emblem of his office, Isa. Ixiii. 1. This will lead us to notice,
III. The design hk accomplished; — "That he might
bring us to God." In this consolatory language we are taught
two important truths, which deeply concern the interests of our
souls. We learn,
1 The natural state of fallen sinners. The text justly sup-
poses that we are alienated from God by sin ; and this is a fact
explicitly stated in the Scri]itures, and manifestly declai'ed in
the general conduct of mankind, , I er. ii. 1.3 ; Eph. iv. 18. Our
hiiquities have separated between God and our souls ; and, like
the prodigal son, we have forsaken our heavenly father's house.
" All we like sheep have gone astray ; we have turned every
one to his own way ;" and are morally far from God and
righteousness, by wicked works. Every sin is a dej)arture from
the " Father of lights ;" and all impenitent sinners are alienated
from him, in their minds — in their wills, — in their consciences,
—in their allcctions, — in their desires, — and in their pursuits,
Job xxi. 14; Titus i. 15; Rom. iii. 17, 18. This is an awful
state, but not hopeless ; " for the Son of man is come to seek
and to save that which was lost."
184
2. The personal efficacy of Christ's atonement : — It " brings
us to God." However far we may be from him, the sufferings
of Christ have opened a new and hving way to the Father,
Heb. X. 19, 22. He is well pleased in his beloved Son ; and
by virtue of his sacrifice, all who believe in his name are re-
stored, or brought back to the knowledge, approbation, image,
and communion with God in a present state of salvation, and
will finally be brought to his eternal presence and glory in the
world to come, Eph. ii. 13 ; Rev. vii. 14, 15. As sin is a
moral alienation from God, so the work of gi*ace is a spiritual
restoration to him ; and a necessary preparation for the enjoy-
ment of him in immortal bliss, Heb. xii. 14. This complete
salvation is meritoriously procured by Christ, by whom alone
we are brought to God, and obtain eternal life. Rev. i. 5, 6.
INFERENCES.
1. What an evil and bitter thing is sin !
2. How great is the love of Christ to mankind ! And
3. How plain and suitable is the way of salvation !
Eta.
XLVII. HOLY DILIGENCE ENJOINED.
2 Pkter i. 10, 11.
" Wherefore the rather, brethren, give diligence to make your calling: and
election sure ; for, if ye do these things, ye shadl never fall : For so an entrance
shall be ministered unto you abundantly into the everlasting kingdom of our
Lord and Saviour Jesus Christ."
It has been said, concerning a celebrated imperial commander,
that " He accounted nothing done while any thing remained
185
undone." Doubtless he had observed that on many occasions,
wlien splendid victories had been obtained, all the advunUiges
of such victories had been subsetjaently lost, because those vic-
tories had not been promptly and steadily followed u]> ; but,
time being allowed the defeated to rally and recruit, things soon
fell into their former state again. Of this, history furnishes nu-
merous instances. One may be taken from the memorable
defeat of the Romans, at Cann?e, by Hannibal, when, 'another
blow had broke the Fates' decree, and earth had wanted her
fourth monarchy.' Yet even from this the vancpiished were
pennitted to recover ; and the conqueror was ultimately obliged
to quit Italy. But, if Csesar thought assiduous perseverance
of so much consequence, well may he think so who has to
' U'ain to glorious war the sacramentaJ host of God's elect.' To
this purpose the language of Paul, Phil. iii. 12 — 16 ; Eph. vi.
10—18; and that of Peter, 1 Pet. v. 8, 9 ; 2 Pet. i. 12, 13.
In the preceding context, the apostle speaks of different classes
of characters, who make very different uses of the grace of
God ; and, in reference to this, he says, in our text, " Where-
fore the rather, brethren, give diligence," ike.
I. The valuable object proposed; — '-'To make your
calling and election sure." The word " calling," as used in
this and various passages of the New Testament, means either
the act of inviting to the privileges of Christianity, or that state
of religious enjoyment and privilege to which we are " bidden.'
See the parable, jNIatt. xxii. 2 — 14, comi)ared with Luke xiii.
24. Sometimes we are directly remhuled of the author of this
calling, Eph. i. 17, 18; Phil. iii. 14. At others, of the na-
ture and dignity of it, as a high luid holy calling, Phil. iii. 14 ;
2 Tin), i. 9 : — or of its object ; to prepare us for, and attract
us to heaven, Heb. iii. 1. Agreeably to which the apostle tells
us, in the connection of our text, that we are called " to glory
and virtue," ver. 3 ; to virtuous glory here and hereafter. It
has been thought that this passage may be illustrated by the
method in which the Romans recruited their annies. On those
occasions, all who were eligible to serve were called to attend a
])ublic review. And from among these were chosen or elected
the number of soldiers wanted. It is easy to perceive how a
person might, by framing excuses on the one hand, or by ])utting
himself hi the best condition on the other, procure his rejection
186
or election. Accordingly, Peter charges us to make our elec-
tion as well as our calling sure. Election means the choosing
of a person to fill a certain office, to execute certain trusts, or
to enjoy certain privileges: — as Jeremiah to the prophetic, and
Paul to the apostolic office ; and the Jews formerly, and now
the Gentiles, to j^eculiai' religious advantages. And concerning
it, as well as our Christian calling, we may observe,
1. It is of free unmerited favour, 1 Thess. i. 4; Titus iii.
4—7 ; 1 Pet. i. 2—4. And yet,
2. The freeness and abundance of grace do not supersede
our endeavours, ver. 8 — '10. Therefore, in order to secure
what God has graciously put into our power, we should con-
sider,
II. The means recommended ; — " Wherefore, give dili-
gence,"
1. In application for grace. If we consider the christian
life as a course of " labour," or a rimning, or wrestling, oi"
" warfare," it will appear that our strength had need to be often
renewed. " The Lord knoweth how to deliver the godly,"
chap. ii. 9; and worketh in us "to will and to do." Yet " he
giveth more grace " in answer to prayer. Therefore " wait upon
him," Ps. Ixii. 5 — 8. In all the means of grace be punctual,
earnest, expecting. The experience of those who stand, and of
those who have fallen, recommend this, " Give diligence."
2. In application of grace. Comment on ver. 5 — 7.
" Giving all diligence, add to your faith, virtue," &c. Add one
gi'ace to another ; and abound in every grace, ver. 8. Mark
the utility of this ; " ye shall be neither ban-en nor unfruitful "
in that which is above all things valuable, Phil. iii. 8. See
this farther illustrated in the parable of the talents. Matt. xxv.
19 — 29. " To him that (practically) hath shall be given." If
we would " grow in grace," we must exercise grace. Mark also
the necessity of this, ver. 9. " He that lacketh these things"
becomes the dupe of his own indolence and self indulgence.
Thrqugh a neglect of duty, in seeking and using grace, Eli
lost the priesthood, 1 Sam. ii. 30 ; and Saul the kingdom of
Israel, 1 Sam. xv. 23. And in a similar manner the Israelites
also forfeited their election ; and so the Gentiles, elected in their
room, are in danger of forfeiting theirs, Rom. xi. 17 — 22. The
use of these things, " written for our admonition," we may see
187
in Paul's address to the Coiinthiaiis, 1 Cor. x. 1 — 12. With
this pressing and personal exhortation, let us tiini again to our
text : aud consider,
III. The motives em ployed ; — "For if ye do these
things," ike. To ])roniote a patient continuance in well-doing,
the a])ostle here proposes,
1. Their preservation from evil; — "Ye shall never fall:"
— never fall into utter, endless niin. This argument is em-
ployed with the Hebrews, chap. x. 24 — 39. And against this
we are cautioned, not only in this epistle, chap. ii. 18 — 22 ;
but also Mark ix. 50 ; Luke xiv. 34 ; John xv. 5, 6. But, if
there were no danger on this ground, it were an imporUint
matter to prevent a fall into ciTor and sin ; and into the dark-
ness and misery of a bewildered state. How many, 1st, Ne-
glect to add virtue to knowledge, &c. : and hence, — 2ndly,
Lose the comfortable witness of their adoption : and are there-
fore,— 3dly, " Blind " (winking or weak sighted), 'not able to
look truth in the liice.' (See A. Clarke, in he.) Whence fol-
lows, 4thly, Doubtfulness, forgetfulness, and perhaps denial of
their behig " purged from their old sins : " if not, also, a
denial of " the Lord that bought them." A dreary state of
destitution.
2. Their entrance into heavenly bliss ; — " For so an en-
trance shall be administered," &c. Whether there is here an
allusion to the entry of conquerors, in triumph, hito a city, on
their return from a successful campaign ; or whether the ajiostle
considers the Christian as ' contending for his native heaven,'
against o])]iosing foes, who would prevent his approach to it,
but whom he overcomes; in either case, — 1st, An entrance is
gained ; an entrance to safety, rest, and home. — 2ndly, " An
entrance shall be ministered " by ministering spirits ( Heb. i.
14), who shall say, "Lift up your heads ye gates, that the
righteous nation," &c. Isa. xxvi. 2. — It shall, 3dly, be " mi-
nistered abundantly : " without opposition, difficulty, or re-
luctance ; and with numerous attendants and spectators. — And,
4thly, It is an entrance into " the kingdom of our Lord and
Saviour," who has juirchased it, and will welcome us to it, &c. :
— and of the jileasures, of which the purity suits the holy na-
ture of the renewed soul ; and the plenitude and peqietuity its
still expanding and everlasting desires. In which we shall
188
have the Saviour's presence. Rev. vii. 17 ; " fuhiess of joy and
pleasures for evermore." If men give dihgence to secure their
election to ])laces of temporal emolument or honour, much more
should we, when so much depends, Isa. li. 11.
Zeta.
XLVIII. THE SAVING KNOWLEDGE OF CHRIST
EVINCED BY A PRACTICAL ATTENTION TO
HIS COMMANDMENTS.
1 John ii. 3.
" Atid hereby we do know that we know him, if we keep his commandments."
The design of the apostle John in this epistle is to excite
Christians to the study of holiness towards God, and usefulness
towards men, especially their brethren in the faith ; and, in
order to this, to get and cultivate the noble principles of love to
the fonner and charity towards the latter ; these being not only
ornamental of the Christian profession, but admirably adapted
to promote the salvation of the soul. In the text, the apostle
introduces one of the surest proofs that Christians can give of
their having the knowledge of Chi-ist, both as their propitiation
and advocate : " hereby we do know that we know him," know
our interest in his sacrifice and intercession, " if we keep his
commandments," if we sincerely regard and faithfully conduct
ourselves by the discoveries of his will.
Observe — obedience to the commands of Christ is the most
certain evidence of professing Christians possessing the saving
knowledge of him. In discussing this subject, we shall,
I. Give a brief account of the nature of the
SAVING knowledge OF ChRIST.
1. It is not a mere speculative knowledge. The external
revelation of Christ, contained in the holy Scriptures, furnishes
189
us with a true and faithful account ; but the nieiv cxeici.se of
the understanding on those doctrines which embrace tlie system
of redemption and salvation, falls short of this knowledge. The
evil spirit could say, " Jesus I know." The devils know Christ
speculatively ; they believe the record God has given of him,
and tremble, James ii. 19. Many of the members of the visible
church, who neither sincerely love nor practically obey Christ,
have, however, a lai'ge stock of the doctrinal knowledge of him.
While we cannot but speak highly of this cultivation of the
human mind, yet it is much to be lamented that any persons
should confine themselves to it, and never launch forth into the
deeps of ex])erimental religion.
2. The saving knowledge of Christ is a real, internal, spi-
ritual revelation or manifestation of him to the soul, by the
Spirit of God in the day of conversion. The apostle Paul as-
serts that, at his conversion, Christ was levealed in him, Gal.
i. 16. It is the work of the Spirit to reveal Christ in the human
soul. He takes of the things of Christ, and shows them to be-
lievers, John xvi. 14. Spiritual illumination in the knowledge
of Christ is the unction which they have received from the
Holy Spirit, 1 John ii. 20. Both the knowledge of Christ
received at the first manifestation of him to the soul, and all the
increased degrees of it afterwards, are iroin the Spirit. Hence
the apostle designates him " The Spirit of wisdom and revela-
tion ;" and prays for a larger measure of his illuminating in-
fluence to the Christians at Ephesus, Eph. i. 17.
3. The spiritual knowledge of Christ is the best and mo.st
excellent that can come within the reach of man. The a])Ostle
Paul, whose active mind had, at Tarsus, been initiated into the
stores of Grecian and Roman learning, and in Jeru.salem, at
the feet of the renowned Gamaliel, into Jewish literature and
theology, has given us his own views on this ennobling subject,
in these words.. — " Yea, doubtless, and I count all things but
loss for the excellency of the knowledge of Christ Jesus my
Lord ; for whom I have suffered the loss of all things, and do
count them but dung that 1 may win Christ," I'hil. iii. 8. This
knowledge, we see, he thought so excellent as to reckon all
things b\it loss for the sake of it. It is the privilege and de-
light of the highest classes of creatures, the most matured Chris-
tians on earth, and the glorified sainst and angels in heaven.
190
No other knowledge, of letters, science, arts, can make us
happy without this, and notliing can render those miserable who
have it.
4, The saving knowledge of Christ which believers have on
earth is gi'eatly inferior as to degree., and different as to the
manner of knowing, from what they will have in heaven. Here
they know him but imperfectly ; there their knowledge of him
will be perfect — not fully comprehensive and adequate, but as
much as their finite minds can receive. " For we know in
part, and we prophesy in part. But, when that which is per-
fect is come, then that which is in part shall be done away,"
1 Cor. xiii. 9, 10. On earth their knowledge of Christ is
mediate ; in heaven it will be immediate. " For now we see
through a glass darkly, but then face to face ; now I know in
part, but then I shall know even as also I am known," ver. 12.
Here they see Christ by faith ; " We walk by faith," says the
apostle, 2 Cor. v. 7 : hereafter they will see him, in his human
nature, with the eyes of the body ; "In my flesh shall I see
God my Redeemer," Job xix. 25, 26.
5. The spiritual saving knowledge of Christ produces dis-
tinguishing effects — eifects which distinguish it from all other
knowledge. It humbles those who have it. The speculative
knowledge of Christ and divine things puffs up the mind with
pride and conceit, 1 Cor. viii. 1 — swells it with vanity ; but the
saving knowledge of Christ hmnbles the soul in self-abasement.
When the prophet saw the glory of Christ, he was deeply im-
pressed with a sense of his own meanness and baseness. " Woe
is me, for I am undone ; because I am a man of mrclean lips :
for mine eyes have seen the King, the Lord of hosts," Isa. vi.
5. Sound divines call this the glory of Christ, which the pro-
phet saw, because the evangelist tells us so. "These things
said Esaias, when he saw his glory and spake of him," John
xii. 41. A spiritual sight of Christ discovers so much glory in
him, and is connected with a view of such vileness in the be-
holder, as causes him to exalt his Saviour, and to abhor himself.
Job xlii. 6. Such as savingly knew Christ, put their trust in
him ; " I know whom I have trusted" (margin), 2 Tim. i. 12.
They see so much merit and grace in him, as engage their en-
tire dependence on him, for every thing necessary to their com-
plete blessedness. They love him sincerely ; it is impossible
191
that those who possess this knowledge of Christ shmikl not love
him ; when the whole lUiderstiUKling is opened, the heart bums
with a sacred flame. This knowledge is transforming ; it
changes believers into his likeness (2 Cor. iii. 18) in holiness,
meekness, patience, love, and every other imitable perfection.
II. Show what sort of obkdience to the commands
OF Christ is the undoubted evidence of the spiri-
tual SAVING knowledge OF HIM.
1. It is hearty, springing from love to Christ, as the govern-
ing principle of it. The most exact confonnity hi life to his
injunctions, without the operation of this divine princi])le, is of
no value with him. External comjiliances, however punctual
and plausible, that have not love to Christ for their invigorating
cause, are a specious edifice built on the sand, see 1 Cor. xiii.
1 — 3. He can acce])t of no services that do not originate in
ailection to him. The apostle uses strong language on this
point, " If any man love not the Lord Jesus Christ, let him be
Anathema, Maran-atha," 1 Cor. xvi. 22.
2. It is voluntary. David expresses this with regai'd to his
own case: " I have chosen thy prece])ts," Psalm cxix. 173 —
that is, chosen them for my rule, and obedience to them is my
delightful employment. They who love Christ, can, according
to their measure, ado])t his own words, " My meat is to do the
will of him that sent me, and to finish his work," John iv. 34.
This obedience is free, in opposition to constraint ; Ibrce has
made many hypocrites, but never any genuine Christians. It
is prompt and ready, in opposition to a tardy duliiess.
' 'Tis love that makes our cheerful feet
In swift obedience move,'
says the excellent Dr. Watts, and it is a truth confinned and
exemplified by the experience and practice of real Christians.
3. It is unirersal. All the commands of Christ are re-
spected ; not only those of easy observance, but the most diffi-
cult and distasteful to the cai'nal mind, because his authority
runs through all, and his holiness shines in all of them. " Ye
are my friends, if ve do whatsoever I command you," John xv.
14. "Then shall I not be ashamed," says David, "when I
have respect unto all thy commandments," Psalm cxix. 6. It
192
is not indeed perfect in a legal sense, not a sinless obedience,
but it is a conformity to the whole commanding will of Christ,
that is sincerely attempted. Supreme love to him will bow to
his authority ; and whatever may be his revealed will, when that
is clearly ascertained, whether it be easy or difficult, will readily
embrace it.
4. It is constant and persevering. While the principle of
love to Christ exists in the heart, in its proper vigour, it is sure
to operate in the life and conduct. The true servants of Christ
obey him in holiness and righteousness all the days of their
lives, according to the obligation arising from their redemption
by him, Luke i. 74, 75. And his command to them is, " Be
thou faithful unto death, and I will give thee a crown of life,"
Rev. ii. 10. It appears that the apostle reckoned he had done
nothing, while any thing remained to be done. " Brethren, I
count not nivself to have apprehended ; but this one thing I do,
forgetting those things which are behind, and reaching forth
inito those things which are before, I press toward the mark for
the ])rize of the high calling of God in Christ Jesus," Phil. iii.
13, 14. This is the genuine language of constancy and perse-
verance. This now is the obedience or keeping the commands
of Christ which is the clear scriptural evidence of the saving
knowledge of him. And what we have heard on this subject
should engage us to study the knowledge of Christ ; this know-
ledge is so necessary, so useful, and so excellent, that it should
be the centre in which all the lines of our contemplation meet.
Let us apply ourselves to God for it ; it is his gift ; " I will
give them a heart to know me," Jer. xxiv. 7. " God, who com-
manded the light to shine out of darkness, hath shined into our
hearts, to give the light of the knowledge of the glory of God
in the face of Christ Jesus," 2 Cor. iv. 6. Let such as savingly
know Christ, bless God for it; as our Saviour did in behalf of
those who were favoured with it, Luke x. 21. It is an invalu-
able blessing, the evidence of a gracious state, and consequently
of a title to heaven, the state of perfect light and knowledge.
Let such aim at progress in the knowledge of Christ, 2 Pet. iii.
18 ; Hos. vi. 3.
Theta.
193
XLIX. THE LIVING SAVIOUR.
Rev. i. 18.
" I am he that Uvcth, and wa.s dead ; and, behold, I am alive for ever-
more. Amen."
Our blessed Lord and Saviour here speaks to his favourite ser-
vant and apostle John, t;i\iiig this admirable and magnificent
description of himself. In the text there are three parts in the
character Christ gives of himself; 1. " I am he that liveth."
2. " And was dead." 3. " And I am alive for evennore." Our
attention to, consideration and admiration of, these truths re-
lating to Christ, are required in the word behold. An amen is
affixed in confirmation of these things he affirms of himself. All
this is undoubtedly true ; he who is truth itself puts his amen
to it, for the confirmation of our faith, and demands that we set
our seal to it by believing it. We shall briefly open and apply,
the several parts of the te.vt.
I. The first part of our Lord's character we have
IN THESE WORDS, — " I am he that Uveth ;" c ^wv —I am the
living one. This refers to the divine natm'e, and imports several
things.
1. His eternal necessary self-existence. Christ had an eter-
nal existence, of which he speaks in lofty and magnificent
terms, see Prov. viii. 22—31. The apostle says of him, " In
the beginning was the Word, and the Word was with God, and
the Word was God, " John i. 1. And in the fourth verse, " In
him was life,' life possessed from eternity ; he had a co-eternal
existence with the Father. It follows from this, that necessary
existence belongs to him. His existence, considered as to his
divine nature, is not arbitrary, like that of all creatures, but ne-
cessary ; being eternal, his "existence cannot but be absolutely
nece-ssary; and he is self-existent. "As the Father has li(e in
himself, so hath he given to the Son to have life in himseli,'
John v. 26.
VOL. IV. K . ■
ia4
2. His immutahilUy ; — the unchangeableness of his being
and life. From everlasting to everlasting he is invariably the
same. This he asserts of himself with the strongest assevera-
tion, " Verily, verily, I say vmto you, before Abraham was, I
am," John viii. 58. Calmet's explanation of this passage is
literally as follows : — ' I am from all eternity. I have existed
before all ages. You consider in me only the person who
speaks to yon, and who has appeared to you within a particular
time. But besides this human nature, which ye think ye know,
there is in me a divine and eternal nature. Both united subsist
together in my person. Abraham knew how to distinguish
them. He adored me as God, and desired me as his Saviour.
He has seen me in my eternity, and he predicted my coming
into the world.'
3. The most perfect and blessed life. As he is the living
God, so he is the blessed God. God his Father is styled " the
blessed God," 1 Tim. i. 1 1 ; and in like manner he is said to
be " over all, God blessed for ever," Rom. ix. 5. He is pos-
sessed of infinite blessedness in himself. This he had from all
eternity, before the birth of time or the existence of any crea-
ture, whether angelical or hmnan ; consequently it is in every
sense his own, inseparable from his nature and being. Hence
he is not only the author and giver of life ; but also the only
source and fountain of pure, adequate, permanent happiness to
angels and men. Life of every kind is his special gift Our
natural life is from him, " In him was life ; and the life was the
light of men," John i. 4. The spiritual hfe of believers is from
him, " The Son quickeneth whom he will," John v. 21 ; and
the increase of it is fi'om him. Of his fulness have all we re-
ceived, and grace for grace," John i. 16. Eternal life is from
him, " I give unto them eternal life," John x. 28.
II. The next part of the character Christ here
ASSUMES TO HIMSELF WE HAVE IN THESE WORDS, " And
was dead." The former head, I am he that liveth, gives to this
part the greater emphasis, and makes it appear the more strange.
Hcnv remarkable that the self-living one ^vas dead ! This
relates to his human nature, particularly to his body that was
dead. His divine nature did not, could not die. He who
never begun to live can never die. He is, as we have noticed,
an eternal, necessary, self-existent Being, and therefore death
195
could not touch his Deity, which is immortal, and blessed for
ever. God only has immortality essentially and eternally by
nature, and not by gift or the will of another.
But in the human nature, which he assumed into a personal
union with his divine nature, he died. " The Prince of life was
slain," Acts iii. 15. " The Lord of glory was crucified," 1 Cor.
ii. 8. He expired on the cross, and gave up the ghost. A bar-
barous soldier thmst his spear into his side after he was dead,
whence issued blood and water, — water from the pericardium,
the piercing of which is sudden death. Not only the Sacred
Writings, but also the Roman history assures us of the certainty
of his death.
It was necessary that Christ should die in respect of the
dinne appointment. " Him, being delivered by the determi-
nate couusel and foreknowledge of God, ye have taken, and by
wicked hands have crucified and slain," Acts ii. 23. See also
Rom. iii. 25, viii. 32 ; in all which there is a special reference
to the appointment of Christ's death. His death was necessary,
that he might become a sacrifice for the sins of mankind. Death
was the penalty of the transgi-ession of the law : "In the day
thou eatest thereof, thou slialt surely die," Gen. ii. 1 7. Hence,
says the apostle, " The wages of sin is death," Rom. vi. 23, and
" without shedding of blood is no remission," Heb. ix. 22 ;
without the shedding of the blood of Christ ; " For it is not
possible that the blood of bulls and of goats should take away
sin;" but Christ " ])ut away sin by the sacrifice of himself,"
Heb. ix. 26. If Christ had not died, the curse of the law had
not been removed, nor the justice of God satisfied ; but he " has
redeemed us from the curse of the law, being made a curse for
us," Gal. iii. 13 ; and made peace by " the blood of his cross,"
Col. i. 20; glorified all the divine perfections, and secured the
salvation of all that repent and believe.
From the death of Christ we leani that all the great designs
of God's govennnent, which were otherwise to be secured by
our dying the second death, which is everlasting, are more effec-
tiudly answered by his dying for us ; and thereby a sure foun-
dation laid of our being released from the bands of eternal death,
and of our restoration to eternal life.
How safe and happy are all sincere believers, who have fled
for refuge to Christ, and by faith laid hold on the hope set
^ k2
196
before them ! Heb. vi. 18. " There is now no condemnation
to them which are in Christ Jesus," Rom. viii. 1. " Who is
he that condemn eth ? It is Christ that died," ver. 34. "God
set him forth to be a propitiation through faith in his blood,"
Rom. iii. 25 ; and he who has faith may plead the atonement,
and rejoice in God through Jesus Christ, by whom he has re-
ceived it, Rom. V. 11.
Did Christ for our sakes humble himself to the death of the
cross, that the sacrifice of his valuable life might become the
ransom of ours ? How supremely should we love him, and
how careful should we be to live to his glory I " He loved us,
and gave himself for us, an offering and sacrifice to God," Eph.
V. 2. And the love of Christ should constrain us to live to him
who died for us, 2 Cor. v. 14. Let us remember that this was
one end of Christ's dying. Tit. ii. 14.
Was Christ dead ? then let believers in him prepare to die,
and learn of him how to die. Death remains notwithstanding
Christ's death ; but the sting of it is taken away by his death
for them. " 0 death, where is thy sting ?" I Cor. xv. 55.
And let them die in that manner he did, — die in humility,
meekness, in silence, and profound submission to the will of
God, as to all the circumstances of dying — in a lively faith
in God, believing prayer to him, and with ardent love to his
people. So Christ died, and in this manner believers should
die ; this manner of dying is according to the will of God, and
glorifies him.
III. The other part of the character our Lord and
Saviour assumes to hi3Iself we have in these words, —
" / am alive for evermore."
1 . This likewise relates to human nature ; he is alive for
evermore in that nature in which he was dead. The man
Christ Jesus, who died on the cross, is alive, and lives for ever-
more. The Scriptures give us full assurance of this. " This
same Jesus, whom ye crucified, hath God raised up, whereof
we all are witnesses," Acts ii. 32. " He rose again the third
day, according to the Scriptures," 1 Cor. xv. 4. Forty days
after his resuiTection, he ascended into heaven. He was seen
of the apostles forty days, aTid spake to them of the things per-
taining to the kingdom of God, Acts i. 3, and then they saw
him ascend, ver. 9.
197
2. Tho Scriptures assure us tliat he will die no more.
" Christ, being raised I'rom the dead, dieth no more ; death
hath no dominion over him," Rom. vi. 9. There can be no
reason why he should coine to die a second time ; " lor by one
odering," the apostle assures us, " he hath perfected for ever
them that are sanctified," Hob. x. 14. He will indeed ajipcar
a second time, but not to die, but with all the glorious tokens
of life, to raise the dead, to judge and punish his enemies, and
to glorify the redeemed, Heb. ix. 28 ; 2 Thess. i. 7 — 1 1.
3. The life he lives in heaven is a life of the highest glory
and hapi)iness. See the account of the glory in which he ap-
peared to his servant John, after his ascension, in the context,
Rev. i 13 — 16. The apostle says, " For the suifering of death,
he is crowned with glory and honour," Heb. ii. 9. " God also
hath highly exalted him, and given him a name which is above
every name," Phil. ii. 9. Christ has the honour to sit at his
Father's right hand till all his enemies are made his footstool,
Heb. i. 13. All the angels of God worship him. The adoring
armies of the Redeemer cast their crowns before his thione. It
is their joy and felicity to magnify the wonders of his death,
to behold his glory, and to celebrate his praise. At the last
day, be will be seen to deserve the chai-acter he gave himself in
his conference with Martha, " I am the resuiTection and the
life," John xi. 25.
He who was dead is alive again for evennore. Then his
<leath and sacrifice which he offered for our sins are accejUed
of God. God raised him from the dead to a glorious im-
mortal life, to testify that he had received full satisfaction for
the wrong done him by sin ; and that in his death there was
complete jiayment made of the debt of punishment mankind
owed to his justice, " He was delivered for our olFences,
and raised. again for our justification," Rom. iv. 25, So that
believers may argue, in the words of the ajjostle, " If when
we were enemies we w-ere reconciled to God by the death of his
Son, much more being reconciled we shall be saved by his life,
Rom. v, 10,
This speaks the highest comfort to believers in Christ, and
terror to his enemies. He lives to succour and to save the
fonner, and condenni and punish the latter. He has over-
come death, tiiumphed over it, a)id is able to give his faithful
198
servants the complete victory, and to make them partakers of
his own immortality. He is alive for evennore to pursue the
beneficial designs of his undertaking, till he has consummated
the final salvation of all who come to God by him. But this
life of Christ makes the perdition of impenitent sinners sure.
His life and second coming administer ten'or to his enemies.
See Rev. i. 7.
Theta.
L. THE CHURCH OF CHRIST IN ITS MILITANT
AND TRIUMPHANT STATE.
Rev. vii. 13—17.
" And one of the elders answered, saying, What are these which are arrayed in
white robes, and whence came they ?" &c.
1. We find St. Paul observing in his epistle to the Romans,
" I reckon that the sufferings of the present time are not
worthy to be compared with the glory Avhich shall be revealed
in us." This important and interesting remark becomes still
more striking, when we consider its author. On the one hand,
no man knew more of present sufferings than Paul did ; for
he had long been a great sufferer, in every possible way. On
the other hand, no mortal could know more of celestial glory
than he did; for he had seen, and heard, and felt its unutter-
able felicity, when he was caught up into paradise, and the
tliird heaven. His estimate must therefore certainly be a just
and true one.
2. "With such an example before us it cannot be improper,
and may prove conducive to our spiritual advantage, to repeat
the estimate. Our text indeed urges us to this exercise, and
assists us in it, by calling our attention to Christians' suffer-
199
ings in the present life, and their glory in the jiext. 'llxe
])ersons referred to in the inquiry of the elder are those de-
scribed in the ninth and tenth verses, " After this, I beheld,"
&c. This multitude having been seen by John, he felt a
desire to become accjuainted with their history. The elder,
knowing his desire, kindly institutes an inquiry for the jiur-
l>ose of gi\ing our a])Ostle that information which he wished
to obtain. '• And one of tlie elders answered, saying," &c. The
multitude, thus described, undoubtedly includes the church of
God in general, and not merely the martyrs, as some have
supposed. And, as it is the church of God at large which is
here represented, so it is also exhibited to us in its twofold
state, as militant and triuinpliaiit. In this order let us therefore
observe it.
I. I\ ITS MILITANT STATE. By its militant state is meant
its state in this world, while engaged in conflicts, and exposed to
sufferings. Here observe,
1. What Christians do in this state; — " They wash tlieir
robes," &c. This teaches us that mankind are polluted till
they become interested in Christ. They are polluted by sinful
jjropensities, or sinful deportment, and sinful habits, see Ps.
xiv. 2, 3 ; Tit. i. 15. We further learn that the saints' purity
is obtained through the blood of the Lamb. By the Lamb is
meant Christ, the atoning Lamb of God, John i. 29 ; I Pet.
i. 18, 19. His blood means all his mediatorial sufferings in
our behalf, 1 Pet. iii. 18. " His blood cleanses us from all
sin," 1 John i. 7. This it does by procuring pardon, bv which
we are cleansed from the guilt of sin. Col. i. 14, and by pro-
curing the Holy Spirit's influence, by which we are cleansed
from the practice of sin. Tit. iii. 5, 6. Here we also leani
that pious exertions are employed in the attainment of holiness
— " They washed their robes." We also are called to wash
ours, by the exercise of evangelical repentance, Isa. i. Ki, 17,
by seeking pardon through the meiit and mediation of Clu'ist,
Acts xxii. 16 ; I John i. 8, 9 ; and by seeking spotless purity
through the influence of the Holy S])irit, 2 Cor. vii. 1 ; 2 Pet.
iii. 14. But those who believe in Christ must suffer for bis
sake ; hence observe,
2. Wliat Christians sujf'er in this state ; — Great tribulation.
" They came," &c All the followers of Christ endure tribu-
200
lation, or distress arising from unpleasant occiuTences, John
xvi. 33 ; — as providential chastisement, Heb. xii. 6 ; — preva-
lence of sin around them, Ps. cxix. 158 ; Ezek. ix. 4 ; — griev-
ous temptations from the powers of darkness, and inherent pro-
pensities, I Pet i. 6 ; — and cruel persecutions ; in their cha-
racters, their projDcrty, their persons, their liberty, and their
lives, see Heb. xi. 35 — 37. Christians endure great tribu-
lation; so called, because various in its kinds, Ps. xxxiv. 19,
— and heavy in its pressure, 2 Cor. v. 4. This leads us to ob-
serve,
3. The scene of their labour and suffering ; — " from whence
they came." This world — A scene benefited by them ; pre-
served by their piety, Isa. i 9 ; Matt. v. 13 ; and enlightened
by their influence. Matt. v. 14, 16. This accounts for their
stay in it, 1 Pet. ii. 9, 12. — A scene unworthy of them, Heb.
xi. 48. Because the world is too wicked to esteem them, 1
John iii. 1 ; — and too poor to reward them, Heb. xi. 16. This
accounts for their removal from it ; for they come out of it.
They come out of it securely, unhurt, though threatened, Isa.
xliii. 2 : — successively ; j^erhaps John saw their number in-
crease while surveying them, — and cheerfully, with glorious
hope, Prov. xiv. 32. This brings us to consider the church,
II. In its triumphant state as it is in heaven. In
this state we see it,
1 . Gloriously attired, in white robes. They are arrayed in
white robes. These indicate — Spotless purity ; without the
least taint of sin, Eph. v. 25 — 27 ; Jude ver. 24 — Complete
victory over every enemy, Isa. Iii. I ; Rom. viii. 37. This is
also expressed by the palms in their hands, Eph. vi. 13. —
These robes also indicate — Supreme felicity; or perfect hap-
piness, without the least alloy of misery. White robes are
expressive of joy, Eccl. ix. 7, 8 ; and their joy is unbounded
in its degree, Isa. xxxv. 10. In this state we see the saints,
2. Gloriously employed ; — They serve God day and night in
his holy temple." — They serve God : they are not insensible nor
inactive. They serve him — By acts of grateful praise, for his
redeeming grace, see ver. 9, 10; — By contemplation of his
works ; his works of creation ; his works of providence ; and his
tvorks of grace. These works engage their attention, are un-
folded to their view, and excite their admiration, Rev. xv. 3. —
And perhaps they serve God by labours of benevolence ; to-
201
wards their new associates in heaven, as here; and towards their
fellow-servants on earlh, Rev. xxii. 9. — They serve God in his
holy temple ; always enjoying his presence. Rev. xxi. 3. — They
serve him day and night; without inteiTuption by inlinnity,
compare Matt. xxvi. 41. As they are gloriously arrayed, and
gloriously em{>loyed, so they are also.
3. Gloriouslj/ j)ritileged ; by exemptions, and enjoy meufs. —
By exenij)tion from all evil. They shall be exempted from all
inward distress; " God shall wipe away all tears from their
eyes," Isa. xxv. 8 : — From all external calamities ; all fiery
trials, Ps. Ixvi. 12 ; — all the scorching heat of persecution, .Job
iii. 17; and all the fiery darts of the wicked, Isa. xxxv. 9. —
" The sun shall not light u])on them, nor any heat,"
Heb. iv. 9. — They are exempted from all unsatisfied de-
sires. " They shall hunger no more, neither shall they thirst
any more." Every wish of their souls shall be crowned,
Ps. cxlv. 19, and xvii. 15. Consequently, they shall be glo-
riously ])rivileged also — By the enjoyment of all good; —
" The lamb sliall feed them and lead them," &c. He shall
feed them with the fruit of the tree of life. Rev. ii. 7, and
xxii. 2. This intimates that the felicities of heaven are various;
lor " The tree of life bears twelve kinds of fruits ;" and always
new ; for " It bears fruit every month." " And he shall lead
them to living fountains." This shows that their happiness is
eternal ; for those fountains flow for ever, Ps, xvi. 1 1 , and
xxxvi. 7 — 9.
In conclusion observe,
1. Our text claims attention as it urges us to duty. This
it does by showing us that ihe white robes here mentioned
represent the saints' righteousness. Rev. xix. 8. — That the
saints' righteousness is personal : not Christ's purity imj>uted ;
for that never needed washing, and could not be washed by us,
if it had. But their robes were washed, and washed by them-
selves; which cannot be affirmed of the righteousness of Christ,
without blasphemy — That this righteousness, though not that of
Christ imputed, is yet derived from him ; through the merit of
his blood, and by the agency of his Spirit, 1 Cor. vi. 11. — And
that we are re([uired to seek it with unremitting diligence, Heb.
xii. 14 ; Matt. v. 6.
2. Our text also claims attention, as it it encourages oxir hope.
It encourages us to hope — For spotless purity to fit us for
K 3
202
heaven. This they obtained: and this is also promised to us,
Ezek. xxxvi. 25 — For the immediate enjoyment of heaven at
death ; this conscious happiness we see is also enjoyed by a
multitude. Rev. xiv. 13 — And for ample remuneration in heaven,
by means of glorious employments and enjoyments, in glorioufe
society ; where all are holy, happy, and sweetly harmonious, ver.
9,10; Heb. xii. 22—24.
Alpha.
LI. THE CLAIMS OF A PERISHING WORLD
UPON CHRISTIAN ZEAL AND LIBERALITY,
FOUNDED IN HUMAN FRATERNITY.
Genesis iv. 9, 10.
"And the Lord said unto Cain, Wliere is Abel thy brother? And he said, 1
know not : Am I my brother's keeper ? And he said. What hast thou done ? the
voice of thy brother's blood crieth unto me from the ground."
The early history of the world is written with remarkable
brevity. The sacred historian frequently dispatches in a single
paragraph, and sometimes in a single sentence, events which an
ordinary historian would have spread over many pages, or per-
haps have amplified into a large volume. He simply states
facts. He never philosophizes, nor suspends his naiTative to
make reflections and to deduce inferences, but steadily pursues
his story, and leaves his readers to make their own reflections
and to draw their own own inferences. He supplies various,
and ample, and rich materials for thought; from which may be
derived infonuation the most important, and instruction the
most beneficial.
The history of which our text forms a part, is one of deep
interest : it exhibits one of the early, but full-gi'own and bitter
fruits of the original transgression. Cain was the first-bom of
fallen Adam; his brother Abel was the second. They both
203
worshipped God, but witli this dillbrence, Cain approached Hiui
iis a sinless creature ; whilst Abel, feeling that he wjus not onlv
a creature, but a sinner also, brought with him of the fnstlings
of his llock and of the fat thereof. The oifering of Abel was
graciously accej)ted, but that of Cain was rejected. This kindled
his wrath and roused his indignation against Abel, and he slew
him [read the text]. The examjde of Cain h;is, in all ages,
been more or less copied, sometimes literally in acts of murder,
and almost universally in a criminal inattention to the interests
of others; especially is this true in spiritual things, and more
especially in reference to the heathen world. This is a great
evil, to assist in removing which I am going to shew,
I. That the wholk human race are one family, and
STAND IN RELATION OF BRETHREN TO EACH OTHER. To prOVe
this, it is necessary only to remark two things :
1 . God has made us all of one blood. We all possess the
same common nature ; hence, in whatever region we meet with
man, we find him susceptible of the same imjjressions, capable
of the same enjoyments, and liable to the same evils with our-
selves. His body is exactly constructed like our own, and pos-
sesses the same senses — Is sustained by the same process —
Proceeds through the same stages — Is subject to the same dis-
eases— And tenninates in the same dissolution. And, like us,
his soul is both intellectual and sentient. It can perceive, — and
reason, — and feel, — and resolve, — and remember. In every
thing we are essentially the same.
2. We have all proceeded from the same pair. God might
have given us a connnon nature without giving us a common
origin ; but He has not done so, for we have all descended from
Adiun and Eve. To this infidelity has raised many objections.
These are chiefly founded in difference of colour, — difference ot
configuration, — tmd remoteness of situation. That there is some
difficulty in hannonizing these with the fact, that all have de-
scended from one connnon ancestry, is readily conceded. But
if every thing must be rejected which is attended with difl^icultv,
we must sink into atheism and imiversal unbelief. Every thing
in religion and philosophy must alike be renounced. The ob-
jections are more specious than solid. Colour depends partly
on diet, — partly on situation, — partly on habit, — but chiefly on
<;limate. — Hence, persons living in the same latitudes, when the
204
localities of these latitudes resemble each other, will generally
be found of the same complexion. As to configuration, we
sometimes see great variety of this in the same families. The
prominent and the retiring forehead ; the aquiline and the
Grecian nose : the lon<?, the round, and the oval face. The
man who should gravely assert that these could not be the chil-
dren of the same parents, would be considered one with whom
it would be folly to hold any argument. Yet such is precisely the
objections of infidels, founded in difference of form. And as to
insularity and remoteness of situation, there is no difficulty here
but what originates in our own ignorance. The objection, when
put into the form of an argument, is simply this : — We do not
know, for instance, how America was first peopled ; therefore it
was not peopled from Asia, the birth-place of man ! Our igno-
rance has no weight in opposition to divine testimony.
II. That it is our duty to care for our brethren,
1. The Imv of consangumity requires it. This law dictates
affection and sympathy. These do not depend upon the acci-
dents of stature, or complexion, or age, or intellect, or riches,
or poverty, or residence, or any other circumstance than bro-
therhood. This law, indeed, binds us to furnish the greatest
aid, and to manifest the tenderest affection towards that part of
the family whose necessities are the greatest, and whose cir-
cumstances are the most distressing.
2. The law of God requires it. " Thou shalt love thy
neighbour as thyself." Who is my neighboiu- ? Our Lord
answers this question in the parable of the good Samaritan :
from whence we learn that this depends not on vicinity of re-
sidence,— nor on similarity of views or feelings, but on our
common brotherhood as men. The relation is independent of
nation, — or colour, — or langiuige, — or politics, — or religion.
Whilst the relation continues, the duty continues, and neither
ignorance, nor superstition, nor infidelity, nor vice, can dissolve
it.
3. Our common Christianity requires it. It enjoins love to
God ; but we cannot love God without loving our brother also,
1 John iv. 20. — It enjoins an imitation of the example of
Christ; but Christ so loved the world as to die for it. — It en-
joins obedience to Christ; but He commands his gospel to
be preached in all the world. To be without love to the uni-
205
vci'sal family oC man, is not lo be Cliristians, but Cainites
— to be like " Cain, who was of that wicked one, and slew
liis brother."
III. That thosk evils which bkfal ouu brethken
THROUGH OUR INATTENTION ARE CHARGEABLE UPON Us. To
illustrate this let me snj)pose a few cases. Su])pose,
1 . That any of your brethren were conn)elled to perform a
long and dangerons voyage, and that they were total strangers
to navigation, and without u single chart or compass; and sup-
pose that you abounded in charts and compasses, and in skilful
navigators ; and that you refused to grant them either the one
or the other ; and suppose these should all perish, to whom
would their loss be ascribed ? To you. — Or suppose,
2. That they were compelled to journey through a land
of pits and precipices, abounding in beasts of prey ; and that
they were ignorant of the path to be pursued, and knew not
where the pits and precipices were, and had nothing by which
they could defend themselves from the beasts; and suppose
you had it in your ])ower to furnish them with a guide and a
sufficient defence, but did not, and that they should in con-
sequence perish ; their blood would be upon your head. Or
suppose,
3. That they were dying of disease, without the knowledge
of any remedy ; and suppose you were in possession of an in-
fallible one, and that you withheld it ; their death would be at
your door. In each case the consecpiences would be as fatal
as if you had by some positive act, as that of Cain, destroyed
them.
IV. That we have been sinfully inattentive to the
ETERNAL INTERESTS OF OUR BRETHREN GENERALLY, AND
TO THOSE OF THE HEATHEN PART OF THEM IN PARTICULAR.
Much of our own country is yet unevangelized. Many towns
and villages are within our reach, whose inhabitants for gene-
rations have been perishing for lack of knowledge, while we
had oi)poitunities to instruct them. Look at the millions of
the heathen world compelled to perfonn the voyage of lile with-
out a Bible or missionary, &c. We are verily guilty conceiTi-
ing our brethren. Though we have known their situation, how
little have we done ! The voice of their blood crieth to the
Lord. — Let us,
206
1. Deeply repent of our blood-guiltiness and implore for-
Siveness
2. Let us bring forth fruits meet for repentance, by exert-
ing ourselves zealously in the cause of missions, — by fervent
prayer, — by influence, — and by liberal contribution.
Omega.
LIL THE PRESENCE OF GOD WITH HIS
PEOPLE.
Exodus xxxiii. 14.
•' And he said. My presence shall go with thee, and I will give thee rest."
The preceding context clearly discovers the deep concern which
Moses felt for the children of Israel. Having, according to
divine appointment, conducted them from Egyptian bondage to
Mount Horeb, there the Lord communed with him, and gave
him special directions for his future guidance and encourage-
ment. But being " tremblingly alive " to the awful respon-
sibility of his high and important situation, he was on various
accounts greatly perplexed and discouraged. This was parti-
cularly the case, when he was commanded to proceed on the
journey to Canaan; and yet the Lord threatened that he would
not go with them. This deeply affected the tenderest sympa-
thies of his heart, and rendered his prospects exceedingly
gloomy and distressing. But he gave himself unto prayer,
and obtained, in the text, an assurance that the Divine pre-
sence would accompany them through the trials of the wilder-
ness, and bring them to the promised rest; — "And he said,
My presence," &c. As these words are applicable to the people
207
t)i' God io every succeeding age, they will lead us to observe,
The iourney they pursue, — The privilege they possess, — and the
happiiu'ss they enjoy.
1. Thk journky the people of God pursue. There
is a striking analogy between the literal history of the children
of Israel, and the spiritual history of the members of the
Christian church. As the former were delivered from Egyp-
tian bondage, and travelled through the wilderness to the land
of Canaan ; so the latter are redeemed from spiritual thraldom,
— are strangers and jiilgrims on the earth, — and lue travelling
to the land of eternal rest.
1. They are delivered from spiritual bondage. Once they
were willingly captivated by sin and Satan, and deeply enslaved
by the fascinating snares and corruptions of the world. They
were the bond-slaves of their spiritual enemies, "tied and bound
Ns-ith the chain of their sins," .John viii. 34. But by the mercy
of God, thev are happily " delivered from the power of dark-
ness, and stand fast in the liberty wherewith Christ hath made
them free," John viii. 36 ; Gal. v. I. This glorious emancipa-
tion of the soul is eminently the work of God, and is the high
calling and common privilege of all his believing people, Luke
i. 74, 75 ; Rom. vi. 22.
2. They are strangers and pilgrims on the earth. Such were
the children of Israel literally, while journeying through the
toils of the wilderness ; and such is morally the state of Chris-
tians as travellers to the heavenly Canaan. They are not of
the world, but seek " a city which hath foiuidations, whose
builder and maker is God," Heb.xiii. 14. Like the ancient pa-
triarchs, they desire a better country, for this is not their rest.
Heaven is their home, and the Avorld is the house of their pilgri-
mage. Their portion is above, and they are hastening on to
glorious mansions, " not made with hands, eternal in the liea-
vens," .John xiv. 1 — 3 ; 2 Cor. v. 1.
3. They are travelling to the land of promise. The earthly
Canaan, wiis, in many respects, a striking emblem of the hea-
venly rest that remains for the people of God. The former
was promised to Abraham and his seed, as a goodly and per-
manent possession ; and the latter is promised as an incor-
ruptible and unfading inheritance to all the saints, 1 Pet. i.
3 — o ; 1 John ii. 25. For such characters it is prepared, and
203
kept in reserve. They are heirs of the promises, and " have
respect unto the recompence of reward." It is the olorious ob-
ject of their hope and pursuit : and being faithful unto death,
they will receive the crown of life, Rom. ii. 7 ; Luke xii. 32.
Let us then consider,
IL The privilege the people of God possess. " My
presence shall go with thee." Not only his general, or univer-
sal presence, which fills all space ; but his special and mani-
fested presence, to guide, protect, support, and constantly to
abide with them.
L His guiding presence is with his people. He led the
children of Israel forty years in the wilderness, " that he might
bring them to the city of habitation," Deut. viii. 2. He still
guides his faithful servants in " the right way," both of provi-
dence and of grace. By his word and Spirit he directs their
steps, and leads them into all truth, Isa. xlii. 16. He is con-
tinually with them, to instruct them in every difficulty, — en-
courage them in every trial, — and pre]3are them for his eternal
kingdom, Ps. Ixxiii. 24.
2. His protecting presence is loith his people. Like the
.Tews, they are travelling through "a terrible wilderness."
They are pursued by enemies, and beset with snares. But as
the Lord led and protected his ancient people, " by day in a
pillar of a cloud, and by night in a pillar of fire ; " he is still
the refuge and strength of them that put their trust in him, Ps.
xlvi. 1 ; he is with them, in all their troubles, and they are per-
fectly secure under the shadow of his wing. They " shall be
as mount Zion, which cannot be moved, but abideth lor ever,"
Ps. cxxxv. 2 ; 1 Pet. iii. 13.
3. His sustaining presence is with his people. They leel
their entire dependence upon him ; and as their gracious be-
nefactor and Saviour, he richly supplies all their wants, and
satisfies them with his goodness, Ps. xxxiv. 10. As he an-
ciently fed the Israelites with manna from heaven, and gave
them water to drink from the smitten rock ; he will ever con-
tinue to spread a table in the wildemess for his beloved people,
Exod. xvi. 35, xvii. 6. He grants them the bread and the
water of life, and "withholds no good thing from them," Eph.
iii. 20; Phih iv. 19.
4. His abiding presence is with his people. " I will go with
209
thee." Ho will not merely send a messenger, or visit them oc-
casionally ; but will conlimially abide, and go with them, to the
end of their jom-ney, Ps. xlviii. 14. He will be with them in
all their afflictions, temjjtations and trials; and will manifest
himself unto them, as he does not unto the world, John x\ ii. 6.
Human friends may fail, and worldly comforts be withdrawn;
but God is " a friend that sticketh closer than a brother," and
will never leave nor forsake us, Ps. Ixxiii. 26. And hence we
may discover,
in. The happinkss the people or God enjoy. "And
I will give thee rest." This is always the certain result of the
Divine jjresence, and is the peculiar piivilege and blessedness
of the saints.
1. His presence given them rest in the present life. In
coming to Christ they find rest for their souls, and have joy
and peace in believing. They rest from the terrors of a guilty
conscience, and from the painful distractions of an impenitent
and unbelieving heart. " We which have believed," says the
apostle, " do enter into rest, and have peace with God through
our Lord Jesus Christ," Isa. xxvi. 3. But though they have
spiritual rest of mind, it is not perfect and uninteniijited. In
the world they have tribulation, and are called to war a good
warfare ; but in Christ they have peace which passeth all under-
standing, John xvi. 33.
2. liis presence gices them rest in the hour of death. It
was this consideration that induced the Psalmist joyfully to an-
ticipate the period of his ai>])roaching dissolution, and exclaim
with holy confidence, " Though I walk through the valley of
the shadow of deatli, I fear no evil ; for thou art with me ; thy
rod and thy staff they comfort me." He delivers his ])eople
from the fear and sting of death, and enables them to triumph
over their last enemy, which shall certainly be destroyed,
1 Cor. XV. '55 — 57. Though the final exit of the righteous is
not equally triumphant and glorious, it is always peaceful and
safe, for they " die in the Lord, and rest from their labours,"
Ps. xxxvii. 37.
3. His presence gives them rest in the world to come. Their
bodies shall rest in certain hope of a glorious resurrection to
eienial life ; and their spirits shall enter into the joy of the
Lord, 2 Cor. v. 8. His immediate presence will constitute
210
their perfect and everlasting rest, dignity, and blessedness," Ps.
xvii. 15. There they will rest from every enemy, affliction, and
ti'ouble ; for " in His presence there is fulness of joy, and plea-
sures for evermore," Rev. vii. 14 — 17.
From this subject we may leani,
1. The character of God's people. They are redeemed
and saved by grace, and ai'e heirs of immortal bliss, Rom.
viii. 17.
2. The encouragement of the saints. It is their ineffable
consolation to know, that " the Lord of Hosts is with them,
and the God of Jacob is their refuge." Deut. xxxiii. 29.
Eta.
LIII. ISRAEL ADMONISHED.
Deut. iv. 9.
" Only take heed to thyself, and keep thy soul dilig'ently, lest thou forget the
thing:s which thine eyes have seen, and lest they depart from thy heart all the
days of thy life ; but teach them to thy sons, and thy son's sons."
It is an employment at once the most pious, prudent, and pro-
fitable, to reflect on the many blessings with which a kind
Providence has seen fit to favour us while we have been passing
through this state of various trial. Among those blessings a
well-disposed mind will readily acknowledge the quiet enjoy-
ment of the Sabbath. Often have the poor of Christ's flock
come, jaded with worldly labours and cares, to the house of God
as to an asylum ; and have had their sorrows soothed by the
recollection that " the Lord reigneth," by assurances of his love,
and by prospects of a better country.
To such persons it must always be consolatory to think of
the grace of their heavenly Father. While, at the same time,
it may have a very salutary effect to remember how frequently
211
he cautions them agahist their evil ])ropensities, and the dangers
to wliich they stand exposed. Reflections on these subjects
are naturally induced by hearing the Scriptures read. If those
ScrijHures are such as were in the lirst instance intended for
the Israelites, yet, shice God and religion are unchangeable,
th(3y suit us also. On this principle, we attempt some improve-
ment of our text, which contains a solemn caution, intended to
prevent a serious evil. We may invert this order, and con-
template,
1. The evil anticipated; forgetfulness of their own past
experience of God's gracious dealings. " liest thou forget the
things ivhich thine eyes have seen," l^c.
1. We cannot suppose, that Moses thought it possible, tliey
should so far lose all traces of these events as that they should
not, by any circumstance, be brought to remembrance. For
these things were some of the most impressive events of their
lives ; and therefore could not be lost without a total oblivion
of the past. To instance only in two cases recorded in this
chapter ; the affair of Baal-Peor, ver. 3, 4, with Numb. xxv.
1 — 9 ; and the transactions at Sinai, ver. 10 — 12 ; to which
might be added the daily supply of manna, and other memora-
ble circumstances which could never totally escape them.
2. But these things might be so forgotten — so little and so
lightly thought of, as to depai't from " their hearts :" so as to
have no influence there. No correcting influence ; error might
he connected by a heart-affecting remembrance of God's dis-
tinguishing judgments and mercies, ver. 3, 4 ; but such remem-
brance would be necessary. No chastening influence ; such as
that intended in ver. 15 — 20. Consequently, no cheering in-
fluence ; such as ver. 36 — 40 might impart. In short, " the
things which their eyes had seen" might be so forgotten as to
produce no saving eflect.
3. A.nd Christians are as liable to this calamity as the Is-
raelites were. St. Peter expresses the sentiment of Moses in a
very similar style, 2 Pet. i. 5 — 9. Suppose the apostle, by
this phrase, " purged from his old sins," to mean no more than
justification, yet mark the context, and observe the steps which
must have been taken, and the experience felt, in conviction,
penitence, inquiry, prayer, airxiety, believing, and its happy
consequences. And after all, such persons have been known to
212
tall into sin, so as to forget and slight their past exj3erience, or
perhaps, to treat it with contempt and ridicule.
4. The greatness of the e\'il may he inferred from the great-
ness of the pmiishment threatened : the loss of God's gracious
presence, for direction, defence, &c. ver. 7 ; the loss of Canaan,
ver. 27 ; and the heaviest of temporal calamities, v^er. 26, and
xxviii. 16, et seq. And should we forget and hackslide, so that
the things which God has done for us depart from our heart
" all the days of our life," we must fall short of the heavenly
Canaan, Heb. iv. 1 ; Rev. iii. 11 ; and fall into eternal misery.
Matt. xxiv. 50, 51 ; Heb. x. 38, 39. We cannot therefore be
too attentive to,
II. The preventives recommended. "Only take heed
to thyself, and keep thy soul," &c. The text suggests the
necessity of holy jealousy, holy vigilance, and holy exercises.
1. Holy jealousy. " Take heed — keep thy soul." Nothing
is more dangerous than self-sufficiency and presumption ; a
vain confidence in what is called " a good heart." Moses in-
timates that the soul needs watching and keeping. There are
some Christians whom it is not very pleasant to visit, because
they are always apparently " ready to halt ;" are full of doubts
and fears ; yet they hold on, and hold out, and thus prove the
truth of that passage, " Happy is the man that feareth alway,"
Prov. xxviii. 14. But there are others who are full of confi-
dence and security; they can do very well without means and
ordinances ; and religious communion is with them cpiite a
needless matter. They, however, in fact, do very badly at best ;
and when it suits the devil's purpose, he leads them into open
sin and disgrace. " The heart is deceitful above all things :"
" he that trusteth to it is a fool." Peter's confidence was fol-
lowed by a denial of his Master. Proper views on this subject
would mduee,
2. Holy vigilance. Only take heed — and keep thy soul dili-
gently. This advicft is necessary, because of our natural dis-
position to wander, and because of the allurements to which
we are exposed. Grace may raise and sustain us. Yet we
rise against nature ; but sink, fall, wander, with it. The soul
may wander on wicked things ; and such is its weakness, that
no man can say into what sin he may not fall. David fell
into adultery and murder. Therefore "keep thy soul dili-
213
gently." Resist beginnings. But we are, perhaps, in gi-eater
danger from things which do not shock our sense of pr()i)riety,
&c. but which serve, nevertheless, to distract or to divert our
minds ; and so to prevent a steady attention to " the one thing
needful :" such as business, com])any, anmscment, literature,
&c. Therefore, " keep thy soul" within projjcr bounds. Watch
her motions, and check them ere they become in-egular or
excessive. The text seems to intimate, too, that attemj)ts will
be made to steal away our souls. We are charged with the
soul as a deposit which we are to keep ; to preserve when it is
allured by the charms of sense, and all the bewitchments of
worldly pleasure. Persons destitute of religion, strangers to
the Saviour's love, and the Spirit's sanctifving grace, may be
cheerful and ])leasant companions ; but " the i'riendship of the
world is enmity with God." And were we to su])pose a change
of circumstances, still in adversity, sickness, the desertion of
friends, and combination of enemies, and the temptations of our
spiritual adversary-, the same vigilance will be necessary to pre-
serve us from mimnuring and discontent. Keep thy soul,
therefore, diligently, constantly, in,
3. Holy exercises. Indolence is at once disgraceful and
injurious. Satan finds the idle employment. What has been
already advised includes much of exercise. But in addition
■we may say. Diligently meditate on God's gracious dealings
with you in former days ; and examine what ])rogTess you make,
Deut. viii. 2, 1 1 — 18. Diligently pray for a continuance and
increase of his favours. " He is nigh in all things that we
call upon him for," ver. 7. Think of the Redeemer's recon-
ciling atonement, and his powerful intercession ; and " ask, and
receive, that your joy may be full." Then, diligently connnu-
nicate what you know of God and his salvation. " But teach
them thy sons, and thy son's sons. ' Teaching is one of the
most efiectual methods of personal im])rovement. Therefore,
" talk of them as thou sittest in the house, walkest by the
way," &c. Deut. vi. 7 — 10; Ps. xcii. 1, 2. Imitate Abraham,
Gen. xviii. 19, and Joshua, eh. xxiv. 15. Be Christian parents,
Eph. vi. 4.
The interest of thy family recpures this, Prov. xiii. 21, xxii.
6.
The interest of society re(piires it, Prov. xiv. .34.
214
Thy own interest requires it. " Take heed to thyself." Thine
must be the loss or the benefit, in time and for ever.
Zeta.
LIV. A CAUTION AGAINST DECEPTION.
Dkutbronomy xi. 16.
" Take heed to yourselves, that your heart be not deceived."
It is one essential characteristic in Christian charity, that it
" suffereth long and is kind." It not only suffers all the insults,
provocations, and maliciousness of a persecuting world ; but all
the frailties, imperfections, and errors of the children of God.
And never was there a more illustrious example of this long-suf-
fering charity than Moses, who dictated the sentiment in the
text. He had for a series of years home with the insults of
Lsrael. He had instructed them in their ignorance, he had re-
claimed them in their wanderings, he had interceded for them
in their dangers, and now, though about to be taken from them,
and go up unto Mount Nebo over against Jericho to die there ;
yet he is most tenderly concerned for their future welfare. In
this chapter, after having reminded Israel of what God had
done for them, (ver. 4 — 7,) he directs them to consider what he
was about to do, ver. 10. And knowing the propensity which
they had to neglect their immortal interests, and turn aside
after other gods, he urges upon their attention the sentiment in
the text, " Take heed to yourselves," &c. We notice here,
I. An evil anticipated. That of having the heart de-
ceived.
II. A CAUTION URGED AGAINST IT. " Take heed to your-
selves," &c.
To be deceived is to be imposed upon, deluded, brought into
error, so as to be led to entertain ideas and sentiments incon-
215
sistent with the truth. Men generally are liable to be deceived.
We may be deceived concerning ourselves ; we may think of
ourselves more highly thiui we ought to think, and give oiur-
selves credit for the ))ossession of virtues to which we are total
strangers ; we may be vain in our imaginations, suppose that
we are wise, when in God's sight we are fools ; and think our-
selves safe, when danger is at the very door. We may be deceived
concerning God. Concerning his nature, we may say in our
hearts that there is no God, or imagine that God is altogether
such an one as ourselves. Concerning his laws, we may think
that they are not as pure, as spiritual, and extensive as they
really are. We may be deceived concerning religion. We may
substitute mere morality, a sound creed, or a pompous profes-
sion, instead of a saving conversion to God, and a sanctification
of the soul to his service. These, with a thousand other decep-
tive suggestions, and erroneous thoughts, may occupy our
minds, and lead us astray. In proof of the possibility of decep-
tion in reference to the concerns of our souls, we observe,
1. The scantiness and imperfection of human knotvledge.
Absolute knowledge precludes the possibility of deception ; if
we knew every thing, and every thing perfectly, we could not
be deceived. But what little we do know, we know very imper-
fectly. With the objects of sense we are most inthnatelv ac-
quainted, but our eyes, and ears, and palate, and feelings have
deceived us. Religion requires the exercise of the intellectual
faculties ; and as our knowledge is so limited and defective, we
may be deceived. We infer it,
2. From the deceitfulness of the heart. " The heart is de-
ceitful above all things." A deceived heart tunis us aside.
Hence we are in love with deception, and will not come to the
light that our deeds might be manifest. When Elisha told
Hazael of the honible acts of cruelty that he would commit in
after-life, he so far thought it inqiossible that he should ever
arrive at such a climax in crime, as to rip up women with child,
that he said, " What ! Is thy servant a dog, that he should do
this great thing?" 2 Kings, viii. 12, 13. The possibility of
being deceived appears,
3. From the deceitfulness of sin. Sin is deceitful ; it pro-
mises rewards, but pays punishment ; and it would lose its
power, could we stri]) it of its deceit. Hence it seldom appears
216
in its own native cliaracter, or is designated by its ovm legiti-
mate title. Revenge is called honour ; covetousness, frugality ;
luxury and extravagance, good living ; lust and obscenity, in-
nocent liberties ; and there is scarcely a crime committed, but
what has some of its malignity softened down, to render it more
fascinating and dece])tive ; and as proofs of the deceitfulness of
sin, we might revert to the pleas and subterfuges to which men
resort in order to conceal it from the public eye, or lessen its
evil when detected. Because sin is so deceitful, we are liable
to be deceived. We infer it also,
4. From the deceitfulness of the world. The gi'eat mass of
mankind are involved in deception. Every sinner is a deceiver,
he deceives himself, and labours to deceive others. He sports
himself with his own deceivings. Would men deliberately pre-
fer darkness to light, bondage to liberty, pej'il to safety, and
misery to happiness, if they were not most awfully deceived ?
Would acts of sin, and crimes of the most heinous character be
extolled, and idolized : and acts of piety be defamed and scan-
dalized, if delusions deep as hell had not seized their unhappy
subjects ? How few men ap])ear to be what they ai'e in reality !
How many would shudder at the thought of appearing in their
true character ! How much moral deformity is often concealed
beneath a decent, and perhaps a religious exterior ! How many
whited walls, and painted sepulchres jn'esent themselves to our
view ! We are also liable to be deceived,
5. From the deceitfulness of the devil. The devil is the
most deceitful being in existence. All the deception upon
earth owes its origin to his influence. He is the deceiver of the
nations. He deceived Eve, the mother of us all, and he has
been practising the same infernal policy, in all climes and ages.
And his success has been without a parallel. Such are the rea-
sons we have for believing that our hearts may be deceived.
But the text assumes that this deception is an evil pregnant
with very pernicious consequences. And this appears from the
consideration, that those whose hearts are deceived are involved
in a state of the most palpable error. EiTor of any kind is to
be deplored. What tradesman would wish to make errors in
his accounts ? What scholar that would not guard against error
in his sums ? But these eiTors are trivial, when compared to the
in'ievous error in which those are involved whose hearts are de-
217
ceived ; wl)0 are deceived conceming their souls, their salvatii in,
aiid their God. Nor is this all; those whose hearts are de-
ceived, are exposed to extreme danger. " He that convertoth a
sinner from the error of his ways shall save a soul from do.'ith."
The death of the soul is a tremendous death : a double death,
a second death ; and to this death every sinner, whose heart is
deceived, is constantly exposed ; " Woe unto them that call c\ il
good, &c. ; therefore as the fire devoureth the stubble," &c. Isa.
v. 20 — 24. See the verse subsequent to the text. Let us examine,
II. The caution urged against this deception. —
" Take heed to yourselves," &c.
I. Be alive to a sense of our extreme danger. No man will
use caution where he suspects no danger. Our senses fimiish us
with intimations of the dangers to which the body is exposed ;
but, alas ! to the dangers of the soul, though infinitely more
alanning, we are too frequently insensible. Who that surveys
the mirth, and jollity, and men-iment of the multitude, would
at all suspect that they were in any danger, or exposed to any
peril ? But who that reads the Bible with attention can fail to
be convinced, that we are threatened with the most tremendous
punishment ? Now in order that we may lake heed to our-
selves, let us be broad awake to our danger. Let us consider
what we are, — how deeply fallen ! Let us weigh well our cir-
cumstances, dangers, and enemies ; this will lay the foundation
for caution and circumspection.
2. Seek for the illuminating and sanctifying injiuc7ices of
the Holy Spirit. The mind of man is so completely darkened
by the deceitfulness of sin, that he has naturally no percej)tions
of his danger ; but the Holy Ghost opens the eyes of our un-
derstanding, and we see the truth, and begin to know ourselves.
But illumination alone is not sufficient ; oiu' powers must be
renewed, we must become new creatures in Christ Jesus. Yoin'
danger may be perceived, but without the renewal of your hearts
in righteousness, you will possess no mental energy to avoid it.
The Holy Ghost will illuminate and sanctify you. O seek his
influence by fervent, importunate prayer. " Take heed to your-
selves,"
3. By the constant practice of self-examination. Examine
yourselves whether ye be in the faith. Whether you have
the fruits of faith. Whether you are the followers of them who
VOL. IV. L
218
through faith and patience have inherited the promises. Exa-
mine yom'selves faithfully : self-love leads us to look partially
on ourselves ; frequently : never suffer a day to pass over your
heads without an investigation of your conduct. It was the
advice of an old heathen,
" Let not the stealing god of sleep surprise,
Nor creep in slumber o'er thy weary eyes,
Ere every action of the former day,
Scrictly thou dost and righteously survey."
" Take heed to yourselves."
4. By watching over yourselves. " Watch and pray." " Be
ye therefore sober, and watch unto prayer." " Watch thou in
all things." These are scriptural directions, and were ad-
dressed to the primitive saints. Watchfulness will lead you to
keep a strict guard over your thoughts. Your thoughts will
wander on forbidden objects, but by watchfulness you will
detect them : vain, foolish, and lascivious thoughts will seek to
obtrude on your attention. Take heed to yourselves in refer-
ence to your words and actions.
Conclude, by urging the text on the attention of hearers of all
descriptions.
People of all ages, young and old — Of all circumstances, rich
and poor — Of all relations, husbands and wives, parents and
children, masters and servants — Of all callings, preachers and
people — " Take heed to yourselves."
Beta.
LV. THE CHARACTER AND DEATH OF MOSES.
Joshua i. 2.
" Moses my servant is dead."
Human chai'acter is a subject, in the contemplation of which
our minds may be profitably exercised. On the one hand.
219
those traits Avhich with common propriety belong to all men,
confer on it a pecnliarity of interest ; while, on the other, indivi-
dual distinctions preserve it from sameness and insipidity. JBut
the comjiarative small sjjhere which we severally occupy in so-
ciety prevents us from that enlarged indulgence in this study
which ai)pe;irs desirable ; and hence we are necessitated to refer
to biographical records. But merely human jiroductions of this
kind are freipently eiToneous. Biographers are sometimes
ignorant of the characters they profess to delineate, while in other
instances, they write under the influence of interest, passion, or
prejudice; and, consequently, the credence we yield to their
works is not absolute and entire. But the biography of the
Bible is pure ti'uth : it demands our implicit credence, and chal-
lenges oin- closest investigation. No fictitious colouring is there
used to heighten character, — no false shading to depress it.
Its writers were men fitted for their labour, not only by an inti-
mate acquaintance with their subjects, and by that elevation
of mind which religion communicates, but also by the inspira-
tion of the Spirit of God, and coming from a God who is
emphatically called, " Holy and true." Scripture biography
possesses holiness and truth indelibly stamped upon it.
To jn'oceed more immediately to our text, — we have, in this
passage,
I. The character of Moses, — " my servant." Moses
was a servant of God, Exod. xiv. 31 ; Num. xii. 7, 8 ; Dent.
xxxiv. 6 ; Josh. ix. 24 ; 2 Kings xxi. 8 ; Neh. x. 29 ; Ps. cv.
26 ; 1 Chron. vi. 49, 2 Chron. xxiv. 9 ; Dan. ix. U ; Mai. iv.
4 ; Rev. xv. 3.
1. By the consecration of his powers. In consecration is
necessarily implied the abandonment of some objects, as well as
setting apart to others. Matt. vi. 24 ; Luke xvi. 13. The
alternative in Moses' case was wealth, honour, luxury, science,
friendship, gratitude in the court of Eg}']it, and peaceful retire-
ment in the land of Midian ; or, degradation, toil, re])roach,
soiTow, and anxiety with the people of God. But he con-
tenmed the lures of the world, and, sacrificing prospects of
worldly greatness, gave himself up to the service of heaven,
Heb. xi. 24—27.
2. Bij ike homage of his mind ; — hence his choice of Gods
service was made in the prime of life, when all his mental
l2
220
faculties were arrived at maturity. Acts vii. 23 ; he was a man of
prayer, and not leaning to his own understanding ; we find him
acknowledging God in all his ways, Exod. xvii. 4 ; Levit. xxiv.
10 — 12 ; Num. xv. 32 — 34 ; he was remarkable for his meek-
ness. Num. xii. 3 ; he was deeply humble, Exod. iii. 11 ; he
was admitted to extraordinary intercourse with God, Exod. xix. 3,
9, 20; XX. 21 ; xxiv. 13—18; xxxiii. 11; xxxiv. 28; Deut.
xxxiv. 10: hence arose his desire to see the glory of God,
Exod. xxxiii. 18; and God's condescension in yielding to it,
Exod. xxxiv. 5 — 7. Much of the conduct of Moses was in-
duced by motives which human imderstanding would never have
suggested ; but he laid aside his own will in submission to the
will of God, and has left on record one of the most illustrious
instances of the great and expanded mind being without prin-
ciple, save that which religion dictated, and which in its opera-
tion, tended to promote the glory of God, and the advantage of
his people.
3. By the obedience of his life, — and obedience, though
necessarily posterior to the principles which cause it, constitutes
the essence of a servant. The word servant, in Scripture, is
sometimes synonymous with slave, Eph. vi. 5, 6 ; Col. iii. 22 ;
1 Tim. vi. 1 ; Tit. ii. 9 ; 1 Pet. ii. 18; but the word Qs^octtcov,
which the Septuagint uses in this passage, and the apostle in
Heb. iii. 5, seems rather to imply the voluntary obedience of a
steward, than the compelled obedience of a slave. The apostle
gives this appellative to Moses, intimating his character of a
faithful and diligent observer of the mind of the Almighty. For
this word does not signify any servant, such as one employed in
mere domestic affairs, but one whose business it is to collect and
take care of property : and the word from which it is derived
may signify to reverence with obedience, and to devote oneself
wholly to another. (Beza et Hyperius in locum, et Leigh in
verbum.) Moses was obedient and faithful, — in the promul-
gation of the divine decrees, Deut. i. 3 : — in the due applicatio]i
of sacred property, Exod. xl. 16 ; — in preparing by prophecy
for the coming of bis divine Master, the Son of God, Deut.
xix. 15 — 19 : and the Pentateuch, containing a record of events
which transpired in the first 2553 years of the existence of our
world, remains to this day a monument of his obedience, for our
instruction and improvement.
221
4. By the philanthropi/ of his actions. No man ciin be ii
sm-vunt of God, unli!ss he love his fellow-creatures, Levit. xix.
18; Matt. xxii. 37—3!); Mark xii. 30, 31 ; Rom. xiii. 9, 10;
James ii. 8 ; 1 John ii. 11; iii. 14, 17; iv. 11. The affection
of Moses towards the people of Israel was manifested in a most
extraordinary and disinterested manner. For their sake, he
repeatedly exposed himself to the wrath of Pharaoh, Exod. ii.
11, 12, ]■') ; x. 28. For them he left the pleasures of a pastoral
life, Exod. iv. 20. For their advantage he endured all the
fatigues of judicial investigation and decision, Exod. xviii. 13,
16, 18. In the time of their rebellion against God, Moses was
their intercessor. Often were the thunderbolts of heaven directed
against them, and sometimes they even fell among them ; but
destruction was stayed by the prayers of Moses, Exod. xxxiv.
9; xxxii. 9 — 14. On their account he lost important blessings,
Deut i. 37 ; iii. 23 — 26 ; and rather than that their sins should
be unibrgiven, he prayed that his name might be erased from
the register of heaven, Exod. xxxii. 32. Nor was the treatment
which Moses endured from his peo])le calculated to excite
affection or conciliate regard. Often did they murmur against
him ; often did they regi-et being led by him in the way of
Divine direction ; and sometimes they even went so far as
to propose putting him to death. But notwithstanding their
base ingi-atitude, his love for them did not cease till he ceased
to live ; his last words were blessings upon Israel ; his last
sight was the land, long promised, and now about to be bestowed
on them, Deut. xxxiv. 1 — 3. Our text leads us to contem-
plate,
II. The DKATH OF Moses. This was,
1. A penal event. Death, in a certain sense, may always be
so denominated, as it owes its introduction into the world to a
violation of the law of God ; but that the life of Moses was not
extended to a longer tenn was the result of a personal offence,
recorded Num. xx. 7 — 11. How inconsistent a creature is
man ! How often do we find that the failings of good men are
in those very virtues for the exercise of which they have been
remarkable. Abraham, the father of the faithful, sins through
unbeUef, Gen. xii. 1 1 — 13 ; xx. 2. Job, the most illustrous for
patience, struggles under the scom-ge of God, and curses the day
of his birth, Job iii. 1 — 12, and Moses, the meekest of ail men,
222
forgets the sanctity of the Divine character, and speaks under
the influence of passion. After having contemplated the virtues
of so great and good a man, it is an ungi'acious labour to turn
the medal, and dwell upon his faults. A cursory glance at
Moses' crime will therefore suffice its. The consequence of it
was, that God declared he should not bring Israel into the land
of promise. Num. xx. 12. Israel is now about to enter this
land. Jordan is in sight, and Moses dies according to the
word of the Lord.
2. A sudden event. Moses was worn down by no disease.
His eye was not dim by the revolution of one himdred and
twenty years, nor was his natural force abated by the vicissitudes
to which he had been subject, Deut xxxiv. 7. The same vigour
nerved his system when he went up to the mount to die, as when
formerly he went up to converse with God. The same fire
shone in his eye, as he took a last look at the tents of the Israel-
ites, from the eminence of Nebo, as when he looked on their
idolatry from the mount of God. What was the physical cause
of his death we do not know, nor is it necessary for us to inquire.
The words, (translated in our version, " according to the word
of the Lord," Deut. xxxiv. 5,) literally mean, " upon the
mouth of the Lord ; hence, say the Rabbins, ' God extracted
his soul with a kiss,' — and lience a sacred poet of modem
times,
" Like Moses to thyself convey,
And kiss my raptured soul away."
3. A solitary event. When Aaron died, the hands of his
brother and his son closed his eyes, but Moses is to die alone.
He takes leave of the people and of Joshua, — begins to as-
cend the mountain, — the eyes of all Israel are upon him, — the
distance increases, — vision fails, — Moses can no longer be seen.
He now surveys the long-promised, the long-sought, and long-
expected land, from Jericho northward, and from the hills of
Hermon to the Mediterranean sea, and now, in gratitude and
joy, he may adopt the language subsequently used by Simeon,
Luke ii. 29, 30. God alone is present, and Moses yields his
soul into the hands of his Maker.
4. Subsequently attended by extraordinary circumstances.
At the funeral of Moses there was no pomp of procession, no
223
long train of following mourners. The body was buried in a
valley of Moab, either innnediately by God himself, or innue-
diately by the agency of angels. There was then no sunij)-
tiious mausoleum erected over his remains; for lest the Isniel-
ites (whose propensity to idolatry was notorious) should make
the bod\- of Moses an object of religious veneration, God wisely
concealed his sepulchre from the knowledge of all men ; and
the contention between Michael the archangel and the devil
(Jude9) is supposed to have originated in a wish of the latter
to frustrate this design of God. The appearance of Moses with
I'^lias on the mount of transfiguration, has induced some to be-
lieve that Moses was translated, as well as his illustrious com-
])anion on that occasion. The Scripture, however, plainly de-
clares that Moses "died;" and to discredit the express de-
claration of Holy Writ, merely to account for that which
otherwise appears an unaccountable phenomenon, savours more
of " fleshly wisdom," than of that faith to which " all things
are possible."
REMARKS.
1. Moses was an eminent type of Christ. Jesus in his
human nature, fulfilling the will of the Father, is called the
servant of God also, Isa. xlii. 1; liii. 11. Wits Moses con-
secrated to his work P Jesus was the Messiah, the Christ, the
anointed, John iv. 5, 26; Luke iv. 18,21 ; Heb. vii. 28. Did
Moses yield to God the homage of his mind P So did Christ
to the Father, Matt. xxvi. 39, 42 ; Luke xxii. 4-2. Was Moses
a servant of God by obedience ? Christ wiix so more abun-
dantly, John iv. 34 ; Heb. v. 8. Was Moses remarkable for
])hiIanthro])v ? Christ was much more so. Acts x. 38 ; Luke
xix. 41, 42. Moses was far inferior to Christ in his ))er-
sonal chai-acter, Isa. xlii. 2, liii. 7, 9 ; John viii. 46 ; Heb,
vii. 26. In his official character, Heb. iii. 3, 6. In the dis-
pensation hitroduced by him, John ii. 17 ; Heb. vii. 19 — 24,
X. 1 — 12, 28, 29. In his intercession, Isa. liii. 12; Luke
xxiii. 34 ; Heb. vii. 25. Moses is dead, but Christ is alive.
God over all, blessed for ever.
2. The scr cants of God may claim no exemption from the
common lot (f mankind. Moses died, and we must die,
2 Sam. xiv. 14. Moses died suddenly, and we may die in a
224
similar manner. How necessary then is it to watch unto prayer
and to live in readiness for the last change, when this tene-
ment of mortality shall fall to ruin, and the gates of eternity
shall open to the soul! Amos iv. 12; Matt. xxiv. 42, 44 ;
1 Thess. V. 6.
3. The characters of the great and good should excite our
imitation, (1 Cor. iv. 16, xi. 1 ; Phil. iii. 17; Heb. vi. 12 ;
James v. 10,) of their faith, — of their devotion, — of their bene-
volence,— of their good works ; and the result will be, that we
shall sit down with Abraham, and Isaac, and Jacob, in the
kingdom of God, to share their glory for ever. Even so. Lord
Jesus.
Mu..
LVI. THE CAPTAIN OF THE LORD'S HOST AP-
PEARED TO JOSHUA.
Joshua v. 14.
" And he said, Nay ; but as Captain of the Host of the Lord am I now come."
Divine appearances were frequent in the early ages of the
world. God appeared to Adam in the garden of Eden, Gen.
iii. 8. Afterwards he appeared to Cain and Abel, and, pro-
bably, to Enoch and Noah, Gen. iv. 16, v. 24, vi. 13. He
appeared to Abraham, to Isaac, to Jacob, and lo Moses, Gen.
xvii. 1, xxvi. 2, xxviii. 12. And Joshua saw him on the plains
of Jericho as a man with his sword drawn in his hand. — In
this discom-se we shall consider the circumstances of Israel when
Joshua saw the Captain of the Lord's host ; — the particular cir-
cumstances of that divine appearance; — and the use which
should be made of this important subject.
225
1. The circumstances of Israel when Joshua saw the
Captain of the Lord's host.
1. They tverejust come up out of the wilderness, where ihey
had waiuk-rotl forty \'ears, and where they had seen the signs
and wonders of the Lord, and the special manifestations of his
love. Jordan had been divided, and the people came up out of
that river on the tenth day of the first month, and encamped in
Gilgal, in the east border of Jericho, chap. iv. 19.
2. The rite of circumcision, which was originally instituted
in the days of Abraham, but which had been neglected in the
wilderness, was restored, ver. 7. The peojjle had just kept
the passover in the plains of Jericho, ver. 10. And the manna,
with which they had been fed in the wilderness, had ceased,
ver. 12.
3. They were about to enter on a great and terrible war
with the nations of Canaan, under the command of Joshua, a
man of distinguished piety, courage, and zeal for the Lord of
Hosts. When God gave him the command of his hosts, he
said, " There shall not any mim be able to stand before thee all
the days of thy Hfe ;" and the people said, " All that thou com-
mandest us we will do," chap. i. 5, 16.
4. But not\vithstanding the assurance of success which had
been given to Joshua, it might be necessary for the people to
know, by some special appearance, that the Lord of Hosts
was with them, and that the God of Jacob would be their re-
luge ; for the nations wliom they had to drive out were numer-
ous, strong, resolute, and well skilled in amis, Jos. x. 14; Fs.
xln. 7.
o. The people having entered into the path of duty, by cir-
cumcision and a pious observance of the passover, were prepared
for the war ; and relying on the support and assistance of Jeho-
vah, and having entire confidence in Joshua as their general,
were ready to go up and possess the laud. Then their Great
Captain graciously appeared, to strengthen and encourage them
in the undertaking.
6. Joshua went out, as a wise and prudent general, to survey
Jericho, the city on which their first attack was to be made ; and
while he was making his observations on that strong-hold, with-
out an attendant, and probably, in the silent watches of the
night, the Captain of the Lord's host appealed.
I. 3
ll. The particulars of this bivine appearance.
1. Joshua saw a man with a sword draivn in his hand. The
sight was unexpected, awful, and alarming. Many men would
have been terrified ; but Joshua was a man of valour. Those
who fill high offices in the camp of Jehovah should be stout
and valiant; for the people look up to them in the hour of dan-
ger; and if they are afraid, fear and terror, like a mighty flood,
overwhelm the host.
2. The moment Joshua saw the man of war, he went up
boldly, and demanded of him whether he were a iriend or a
foe to Israel. It is necessary to know who are our friends,
and who are our foes, that we may know how to deal with
them ; but if we mistake a friend for a foe, or a foe for a friend,
we fall into a dangerous snare ; and as this is no uncom-
mon case in the present state of things, let us be ever on our
guard.
3. When inteiTogated by Joshua, the Divine person who
appeared in a human form, declared that he was come as the
Captain of the Lord's host. Israel was the host of the Lord ;
this person was their Captain ; he was above Joshua, and was
come to support his people, and to fight against their enemies.
4. But who was this wondrous person ? Commentators are
not agreed in their views of his character. Some sui)pose he
was a created angel, but the truth seems to be that he was the
Eternal Word. The following arguments, in favour of this
opinion, are of considerable weight : first, the language which is
used by the Captain of the Lord's host is similar to that which
was used by the Lord, when he appeared to Moses in the
bush, Exod. iii. 5. Secondly, he allowed Joshua to worship
hiin, which would have been gross idolatry had he been a
created angel. Thirdly, the homage which he required of
Joshua, by taking off his shoes, is expressive of that solemn
and profound worship which is due to God alone. And,
fourthly, he is expressly called the Lord, in the following chaj)-
ter, ver. 2,
5. Joshua knew that it was the Lord, and, falling prostrate,
worshipped at his feet. Here we see one of the greatest gene-
rals of anticpiity paying divine homage to that glorious person
who, in the fulness of time, " was manifested, that he might de-
stroy the works of the devil." 1 John iii. 8.
227
6. The Captain of the host commanded Joshua to uncover
liis feet, because the gi'ound was made holy by his special j)re-
sence. And shall we refuse to worship our blessed Inunanuel ?
He was worshipjted before his incarnation, when he appeared
to patriarchs and prophets ; he was worshipped in the days
of his flesh; and he is now worshipped in the heavenly
world.
III. Thk use which we should make of this important
SUBJECT.
1. This appearance affords sufficient ])roof that the war whicli
the Israelites carried on with the nations of Canaan was just
and necessary. The Canaanites were exceedingly wicked ; they
were foul idolaters, but had been sjjared till the measure of their
inicpiity was full. Gen. xv. 16. Then, when they were ripe for
destruction, the liOrd made his people the instrmnents of his
wrath and justice.
2. It is evident, from this appearance, that Jesus was at the
head of the Jewish church, Joshua, as his name imports, was
a Saviour; but he was only an instrument in the hands of the
Almighty Saviour, who had delivered his people from their ene-
mies, and who was about to lead them into the land of ])ro-
mise.
3. The Church of God is now engaged in a spiritual vjar-
fare against the world, the flesh, and the devil; and Jesus, the
Captain of our salvation, is leading us on to victory and to
glory, Heb. ii. 10. He said to his disciples, before he ascended
into heaven, " Lo, I am with you alway, even unto the end of
the world," Matt, xxviii. 20.
4. In all cases, it is our duty to seek the counsel of our Cap-
tain, as Joshua did on this memorable occasion. He addressed
the Captain of the Lord's host in these words, — "What saith
my Lord to his servant ?" Thus, when Saul of Tarsus saw
Jesus on his way to Damascus, he said, " Lord, what wilt thou
have me to do ?" Acts ix. 6.
0. Every knee should boio to Jesus. His worship is solemn
and sweet. Joshua enjoyed more pleasure when engaged hi the
worship of his Lord, than the world could give. " O come, let
us worship and bow down : let us kneel before the Lord our ma-
ker," Ps. xcv. 6. Thus engaged, what have we to fear ? He
228
whom we adore, will guard us in danger ; and all who threaten
our destruction will be found liars unto us, Deut. xxxiii. 29,
6. When our warfare is accomplished, we shall enter into the
heavenly Canaan, where we shall enjoy eternal peace and com-
plete happiness : for in that better country no enemy will be
suifered to approach us ; and then it may be said of all our fbes,
as it was said of the Egyptians, when Pharaoh and his hosts
were destroyed, " Ye shall see them no more for ever," Exod.
xiv. 13. Let us, then, take courage, Our Captain is a con-
quering Hero, Isa. Ixiii. 1, 6. May we prove his power to save,
both in life and in death ! Amen.
Sigma.
LVII. DIVINE SOVEREIGNTY.
Joshua x. 42.
"And all these kings and their land did Joshua take at one time, because the^
Lord God of Israel fought for Israel."
To eveiy person, living under a government by whose laws he is
bound, it is of consequence to know what those laws are ; and
the more so in projDortion to the greatness of the reward of obe-
dience on the one hand, or the penalty of transgression on the
other.
And if the supreme magistrate have a right, not only to en-
force, but to modify, suspend, or abrogate those laws at pleasure,
it must be also highly desirable to know the character and dis-
position of the sovereign by whose authority we are governed,
and in whose hands is our destiny.
God is our sovereign ruler. We should therefore " seek out
of the book of the Lord and read " his laws. And from his-
past dealings with mankind, we may learn so much of his cha-
229
racier as shall enable us to know how to walk before him with ap'
probation, luid in peace and safety.
As both the Old and New Testaments are a revelation from
God, there must be a general con'espondence between them, al-
though there may be some circumstantial difl'erence ; the latter
explaining more clearly some things which the former had not
distinctly revealed, and oil'ering such modification of general
princii)les as Divine wisdom saw nieet. In both God is revealed
as a sovereign : and though in the New Testament his sovereignty
appears more tempered with clemency, yet still he is, " the
King eternal, immortal," ikv.
Now since we are confessedly under his government, it can-
not be wrong or useless for us to meditate on this subject. In
which it is obvious, that, as a sovereign,
I. God has an indisputable right to dispense his fa-
vours TO WHAT persons AND IN WHAT PROPORTIONS HE
PLEASES. Observe, he is the sole proprietor of the universe.
Every part of it is his, by right both of creation and of con-
servation. As the sole proprietor, therefore, it is his to dis-
pose of,
1. Worldly goods. One is accordingly bom to affluence,
while another is cradled in poverty, and through life can barely
eani a subsistence by the sweat of his brow. Before they exist-
ed, they could, of course, have no claims or demerits : and there-
fore the difference in their lot must be owing to his sovereign
disposal of events. Thus in respect of,
2. Bodily constitution and health. As variety inai'ks all
other of God's works, so here it happens, that one is naturally ro-
bust, another sickly, a third deformed, &c. Who is it that ma-
keth the strong, the beautiful, &c. to differ i* The answer may
be found in 2 Sam. xxii. 30, 35.
3. Mental qualijications. " The inspiration of the Almighty
giveth understanding." Much, it is true, depends on j)ersonal
application. But much depends on natural capacity ; given " to
one five talents, to another two, and to another one :" and much
on the opportunities, instructors, &c. which God either gives or
withholds. One is born almost an idiot, — of savage parents, —
in a wilderness : another, of almost superhuman capabilities,
enters on life in a land of science, and has parents able and ml-
ling to afford him every means of gratifying his thirst for know-
230
ledge. On all these accounts, perhajis, David might use the
language of Ps. xvi. 6 — 7.
4. Spiritual privileges. Mankind soon began to have greater
or smaller advantages in this respect, as they descended from fa-
milies more or less holy : and the case is the same to the present
day. Instance the Israelites and heathens, formerly ; Christians
and pagans, now.
II. God has an equal right to resume or to traxsfer
HIS FAVOURS.
1. We have seen that whatever we possess is of free favour
at first, from the original Proprietor of all. Such the ac-
knowledgment of the Psalmist, " Of thine own have I given
thee."
2. No person becomes a proprietor of his possessions merely
because he has long enjoyed them. If the possessor of a worldly
estate may, in a secondary sense, become the proprietor, because
no person can prove a better title, it is not so here. Every bless-
ing is a loan resuraable at pleasure ; and instead of gaining a
right by holding it, the holder is becoming more and more in-
debted. The property is still God's, Ps. xxiv. 1, and 1.
10, 12.
3. On this ground he took his own land of promise from the
Canaanites, and transferred it to Israel. And he still puts down
one and raises up another as it pleases him. Had our Lord in
every case in which he bestowed sight on a blind, or hearing on
a deaf man, &c., taken sight or hearing from another, lie would
have done that individual no wrong. For on the ground just
mentioned, he may justly resume the health, mental qualifications,
&c., he has lent. If a Swift, a Steel, a Mac Knight, &c., be
bereft of his distinguishing genius, the Sovereign has done only
what he had a right to do. Nay, even as to life itself, the high-
est creature holds it from moment to moment by the free grace
of God.
III. God may justly punish every voluntary trans-
gression OF HIS righteous AND EQUITABLE LAWS. Here we
remark,
1. That his intelligent and moral creatures are what they are,
is owing to his sovereign pleasure. Thus Elihu, Job xxxv.
10,11.
2. Since they are such, and capable of moral government.
231
their natures require a law, as a test of their obedience, and for
the exercise of tlieir capabiHties : and it is his prerogative, who
is not only the sovereign Lord, but infinitely wise, to say what
is right, to enact such hiw.
3. In order to make the law ellicient, it was necessary it
should be guarded and enforced by i)enal sanctions. Whence
it follows,
4. Tliat truth recpiires, while sovereignty authorises, the just
pvuiislnnent of disobedience to his righteous and ecpiitable com-
mands. It may be well to remark, that nothing has been
advanced which su])])()ses the Divine Being acting contrary to
righteousness and ecpiity ; nothing that supposes him creating
intelligences purposely for eternal misery. " Shall not the
Judge of all the earth do right?" But cruelty, whether in
children or in t^Tants, we condemn as wrong.
IV. In executing his righteous purposes, God may
EMPLOY WHAT AGENCY OR INSTRUMENTALITY HE PLEASES.
He doubtless can and may work immediately, on any and
every pait of his creation. Yet he seldom does so. Oftentimes
he employs angels, as in the case of Sennacherib or Herod.
And, oftentimes, storm, pestilence, earthquake, &c. Deists do
not object to these. Yet they cavil at God's employing the
sword of Israel ; a difference merely in the circumstance of in-
sti'innentality. Earthquakes, stonns, &c. destroy children as
w(^ll as grown persons ; and no more is done in the case to
which our text refers. In verse II, we are told, that " the Lord
cast down great stones from heaven upon them, and they died :"
so that " they were more which died with hailstones than thev
whom the children of Israel slew with the sword." And surely
there is no more injustice in his resuming the life he had given,
by a sword, than by a hailstone or a thunder-bolt. Let the sub-
ject therefore teach us,
4. Reverence. " Forasmuch as there is none like unto thee,
O Lord," &c. .Ter. x. 6, 7. The opposite disposition is re-
proved, Rom. ix. 20; and threatened, Isa. xlv. 9, 10.
2. Dependence. We enjoy no more or longer than he
blesses us ; and live no longer than he sustahis. Psalm xc. 3,
14, and civ. 27—20.
3. HumilUy. " Let not the wise man glory in his wisdom,"
ice. Jer. ix. 23, 24 ; I Cor. iv. 7.
232
4. Gratitude. Who maketli thee to differ ? as to natural,
civil, and, especially, religious blessings : a Saviour, gospel,
faithful ministry, &c. Whence,
5. Confidence, joined with obedience. His sovereignty is no
arbitrary caprice. He had a moral as well as a natural right to
deal as he did w^ith the Canaanites, see Gen. xv. 16. And he
will render unto every man according to his deeds, Rom. ii.
6— 11.
Zeta.
LVIII. DISOBEDIENCE VISITED.
I Kings xiii. 26.
" And when the prophet that brought him back from the way heard thereof, ht
Said, It is the man of God, who was disobedient uuto the word of the Lord ; there-
fore the Lord hath delivered him unto the hon, which hath torn him and slain
him, according to the word of the Lord, which he spake unto him."
Man is formed for society : and his happiness is best promoted
by the cultivation and exercise of social affections. Indeed, so
much does our comfort depend on these, that we almost instinc-
tively become social to a gi'cater extent than perhaps we are at
first aware of; so that we not only feel an interest in what con-
cerns our friends and contemporaries, but are often gi-eatly af-
fected by the history of persons and events of formei- ages.
The interest we in this case experience may not, it is true,
always arise from the cause just mentioned. We are prompted
by curiosity to read and speculate concerning angels, both those
who kept, and those " who kept not their first estate ;" although
we have few things in common with them, and they were never
our associates. But when we turn our attention to the affairs of
past generations of men, in addition to curiosity, we are in-
fluenced by fellow-feeling, by sympathy with those who were
partakers of the sufferings and soitows, the privileges and ])leu-'.
233
sures of our common nature. And in our review of the past, we
usually feel considerable interest in those who have exerted an
extensive influence on the comnuuiity of which they v/ere
members. Were they benefactors to mankind ? then we revere
their memory. Were they pests of society ? then we mark
tlieir conduct with indignation, and feel a kind of satisfaction
when righteous heaven visits them with their just desert.
But among the various characters that may pass under survey
and interest our feelings, there is scarcely one that produces
greater effect on a well-constituted mind, than the man who has
long and eminently served God and his generation, but who, at
last, falls into shi and disgrace; who, with fortitude and cir-
cumspection, has prosecuted life's tempestuous voyage, and kept
clear of dangers on either hand, till quite within sight of ]>ort;
and now, when all seems to be gained, inadvertently allows his
bark to run on some hidden rock, and makes shipwreck of his
own happiness and of the hopes of all his friends. Did we not,
in our youthful days, when reading the historical parts of the
Bible, seriously regret the apostacy, for instance, of some of the
Jewish kings, and the eirors of others of them, whose early
piety had channed our hearts ? And have we not, since then,
sighed over some of our own acquaintance, " How is the mighty
fallen," &c. ? And when we read the story of the unfortunate
person to whom our text refers, we may well take up the lan-
guage of lamentation which was uttered over his untimely grave,
and say, "Alas! my brother." To hnprove this subject, we
will consider the general character, the temptation, the fall, and
the punishment, of this interesting man.
I. His gknkral character — " The man of God." From
this chapter and various other places, it is evident that this title
serves to designate a prophet. And the designation itself may
serve to denote, in those to whom it refers,
1. Their special employment . They are engaged on some
j)eculiar business, not their own, but God's ; are sent with his
special messages, see ver. 1,2; Judges xiii. 3, 6,9, and 1
Sam. ii. 27.
2. Their special qualijications. As God engaged them in
his work, so he furnished them for it. On those important
occasions, they were under his special influence and inspiration.
Without such quahfication they could not look through the
234
future, so as to describe events depending on the will of man,
and on a thousand contingencies which God only could foresee.
The prophecy to which we have refeired (ver. 2) was delivered
350 years before its accomplishment ; and was, nevertheless,
fulfilled ; although all the idolaters of Israel were concerned to
prevent it, see 2 Kings xxiii. 15 — 18. A striking proof that
" the prophecy came not by the will of man," &c. 2 Pet. i. 21.
To these we may add,
3. Their eminent devotedness. In this acceptation the title
applies to all who were privileged to wear it. Instance Moses,
the first to whom we find it given, Deut. xxxiii. 1 ; and " nho
was faithful," &c. Heb. iii. 5 ; as also Samuel and David, 1
Sam. ix. 6 ; Neh. xii. 24. See, moreover, Paul's addresses to
Timothy, 1 Tim, vi. 8—12, and 2 Tim. iii. 16, 17.
That every part of this description applies to " the man of
God who came out of Judah by the word of the Lord," we may
safely infer from the short account of him which this chapter
furnishes.
Observe his Jidelity and zeal. Solomon had grieved the
Lord by his idolatry, and the people by his extravagance, ch.
xii. 4; 15. And when Rehoboam refused redress, ten of the
tribes made Jeroboam king over them, ver. 16 — 20. Jeroboam,
in order to wean them from Jerusalem, instituted the worship
of the golden calves ; and to render himself popular, he ap-
pointed a feast, conducted the worship, &:c, ver 25 — 33. And
now, when the king was surrounded by his satellites, and in all
the plenitude of his power the prophet publicly and boldly de-
nounced the judgments of Jehovah against the altar and the
whole institution. Yet,
Observe his meekness and placability. It sometimes hap-
])ens, that with a degree of zeal for God there is considerable
mixture of angry personal feeling. In such case, by one party
at least, an unholy passion may be ap2)lauded as religious devo-
tion. But here we find the good man, who in the way of duty
feared not " the wrath of the king," most readily forgiving, and
praying for, the incensed and insulting monarch, ver. 4 — 6.
He had learnt to hate the sin, but to love the sinner.
Observe, too, his fortitude and disinterestedness, ver. 7 — 9.
Presents were, and still are, in the east, regarded as tokens of
respect. Jeroboam wished to give, also, a token of obligation.
235
in a princely reward. But the man of God steadily refuses
both the honour and the profit, and shews himself sii])erior to
every worldly consideration. What i)ity that this character
should not have been sustained throughout ! But " let not him
that girdeth on the harness, boast," &c. Even this man was
teni])ted, and fell. Let us consider,
II. His temptation, ver. 11 — 18. This temptation was,
1. In suitable lime and circumstances. As he sat under the
oak, fatigued and hungry, the oHer of refreshment and rest was
captivating. The enemy will always assault where he finds
us most vulnerable. Was Eve hungry ? Gen. iii. 6. Jesus
was. Matt, iv, 2 — 4. But there is no virtue in not yielding
where no effect is produced, and no resistance required- This
was,
2. By a suitable agent : — an old prophet. Venerable through
age, — a prophet in garb and appearance, — and professing a di-
rect and special revelation, ver. 18. When Jeroboam made a
similar })roposal, the cloven foot appeared : now it was con-
cealed. It is not an easy matter to estimate this old prophet's
character, or to conjecture his motives in this affair. Probably,
(1.) he had, like Balaam, been employed as a prophet of Jeho-
vah ; this is rendered almost certain, according to our version of
ver. 20. But (2.) he had lost his piety : religion was become
with him a matter of speculation and curiosity rather than of
experience. Hence, his voluntary residence at the seat of idola-
try,— his permitting his sons to be at the festivities, — and his
mischievous lying. It is possible, indeed, that " an angel spake
unto him." But if so, it must have been a fiend of darkness in
disguise. And whether the old prophet was deceived or not, it
may be said that to the man of God, the tem])tation was as
from " Satan transfonned into an angel of light." Christians,
beware of such tempters. If persons who have nothing of reli-
gion left but the garb and profession, invite you to a laxity of
living, remissness in duty, &c. ; if they set you the example,
and tell you that " their consciences do not condemn them,"
and say, " I am a professor, a teacher, &c. as thou art," heed
them not. " To the law and to the testimony," &c. The case
here supposed is not a new one, 1 Pet. ii. 15 — 22. But we
return to the man of God ; and remark how temptation led to,
III. His FALL. Here we must blame.
236
1. His unwatchfulness. When at Bethel he was on his
guard. But, retired from the scene of difficulty and dan-
ger, he relaxed. Peace and ])rosperity are often more dan-
gerous than open hostility. " Watch therefore and pray
always."
2. His easy credulity and compliance. A suspicious tem-
jjer may be neither very comfortable nor creditable to its posses-
sor. Yet our acquaintance with the world serves to shew us the
need of caution : and the Scriptm-e advises us " to try every
spirit." The old prophet, we allow, professed that "an angel
spake," &c. But the place of his residence, and his advising di-
rectly contrary to what the man of God knew to be a divine reve-
lation, were suspicious circumstances. Had the tempted said,
" Let God be true, and every man a liar," he might have
avoided,
3. His positive transgression : "who was disobedient," &c.
The command was simple but peremptory, ver. 1 7. It was not
his part, it is not ours to ask, ' What harm can there be in this ?'
but to obey. He disobeyed. And see,
IV. His punishment, — including,
1. The denunciation of God's displeasure, ver. 20 — 22.
Note the time. " As they sat at table ;" in the very act of
transgression. So speedy and so remarkable the punishment.
Num. xi. 33 ; Dan. iv. 28 — 33. Note the manner. Dr. Ken-
nicott and others, indeed, suppose that the revelation was made,
not to the old prophet, but to the man of God ; and translate ac-
cordingly, see Dr. A. Clarke in lac. They seem to think the
old jjrophet unworthy of the honour. But surely it was rather
a judgment than an honour to be constrained thus to declare his
own iniquity, &c.
But, however the disclosure was made to the offender,
there was mercy in it; as he had timely warning to pre-
pare for,
2. The full effect of God's displeasure, ver. 24, 2.5. ( 1 )
The finger of God is evident in this transaction, ver 28. (2)
There is no intimation that the visitation extended farther than
to bodily death and the loss of family sepulture. (3.) This
awful event was intended to be monitory to the Bethelites, to
Jeroboam, and the old prophet Perhaps to the last it was
237
salutary, see ver. 29 — 31. And the story may admonish
us of,
1. The evil of sin. In this case not punished beyond what
is its desert in every case. Its turpitude nxost a])purent in the
sullerings of good men, and of tlie Saviour. Wherefore, 1 Pet.
iv. 14—19.
2. The constraining diijnity of goodness. It exacted
the homage of the old prophet, ver. 31, and of Jeroboam
ver. 6, 7.
3. The necessity of constant tvatchf illness and prayer, 1 Cor
X. 12 ; Ps. cxix. 117.
Zeta.
IX. GOD'S METHOD OF HEALING OFFENSIVE
TO THE PRIDE OF MAN.
2 Kings v. 12.
" Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Is-
rael? may I not wash in them, and be clean. "
" All Scripture," saith St. Paul, " is given by inspiration of
God, and is profitable — for instruction in righteousness." All
Scripture, not jiarlicular parts of books only, but all and every
part of it. Hence those who confine themselves to particular
passages, and do not read the whole, deprive themselves of much
important instruction. Not only may we derive profit from
those facts which are immediately connected with the redemption
of the soul, — or from the prominent doctrines of the gospel, —
or from the precepts or promises of Christianity, but also from
those parts which do not appear to have any connection with
the gospel, or any particular bearing towards Christ. An atten-
238
live examination of many of these will shew us how much we
need Christ, and will lead us to prize his gospel. As there is no
village in the kingdom from which a way may not be found to
the meti'opolis, so there is no passage in the Bible which may
not be connected with Christ.
Many of the historical parts of Scripture, though they say
nothing of Christ, abound in instruction. They exhibit many
a beacon to admonish us of danger, and many a light to direct
our course. In them we see men placed in a variety of situa-
tions, and under various aspects of providence, by which human
character is developed, and the secret springs of moral actions
are made manifest. Such histoiies instruct us in the knowledge
of the hinnan heart, a knowledge which in point of importance
is second only to the knowledge of God. The history before
us is of this character. Let us lift our hearts to the Father of
lights, that we may be instructed. Our text suggests a va-
riety of ideas, to which I shall call your attention in succes-
sion.
I. That great men are not exempted from the eyils
WHICH attach to OUR COMMON NATURE. Naaman was a
great man, a commander-in-chief of the Syrian forces, a man
honourable and valorous, but he was a leper. From one class
of evils riches might exempt their possessors — the evils of po-
verty, perplexity, anxiety, and embarrassment. But in many
cases the opulent, through habits of vice, which are always ex-
pensive, or from a silly vanity to appear greater than they really
are, participate as largely in these evils as the humblest trades-
man. But from other ills they have no exemption.
1. A^one from those which attach to the hotly. None from
affliction in its almost endless diversity, sometimes affecting the
body, sometimes the mind, and sometimes both. None from
disapointment. Man is the creature of hope, but his hopes are
frequently not realized. His heart is fixed upon a particular
object, from which he expects to derive perpetual pleasure : but
either it is removed out of his sight, or the supplies it sends
forth are scanty, and but at intervals, or instead of being a never-
failing spring of pleasure, it becomes a fountain of pain, and
anguish, and misery. None from death. The sentence is pro-
nounced upon all, " Dust thou art, and unto dust shalt thou re-
239
turn ;■' which with equal promptness is executed in the palace,
as in the cottage, upon the jnince, as upon the peasant.
2. None from those which attach to the soul. Great men,
like others, are involved in the elfects of the original transgies-
sion : born in sin : in whose nature is sown a coiTupt seed wliich
vegetates, without the counteraction of divine giace ; grows with
their growth, and strengthens with their strength, till it becomes
a great tree producing wild grapes. Their hearts contain a
principle of rebellion, which ramities itself through all the fa-
culties of the soul, darkening the understanding, — perverting
the will, — depraving the afl'ections, — coiTupting the memory, —
and producing overt acts of rebellion in the life. Great men,
like others, " are by nature children of wrath," and liable to eter-
nal death. But it is pleasing to remark,
II. That theue are no evils attaching either to
BODY OR SOUL, AVHICH GoD CANNOT REMOVE.
1. He can heal the body. This he can do either with or with-
out means. Sometimes he heals miraculously, — such were many
of the cures wrought by our Lord, by his apostles, — such also
was the resuscitation of the Shunamite's son by Elisha, — and of
Lazarus and the widow's son by Christ. But though he could
have done every thing without means, he has chosen to do al-
most every thing with them, both in nature, in providence, and
in grace. He could have so constituted man as that food should
not have been necessary to his sustenance ; or he could have
caused food to have been spontaneously produced without any
labour on his part. But he has done neither. Man recpiires
sustenance ; and to obtain it he must plough, and sow, and reap.
He could have accomplished all the revolutions which have ta-
ken place in the world by his own fiat, without employing a sin-
gle instrument ; but instead of doing so, to accomplish the
changes which have been ejected, he has employed a Moses —
a Cyrus — an Alexander — a Ctcsar — a Titus — a Cromwell — a
Buonaparte — and a Wellington. He could have inadiated the
minds of the whole human race, and perfectly instructed them
in the knowledge of his character and will by the immediate in-
spiration of his own Spirit, without either Bibles or ministers ;
but he has not done so. On the contrary, in gi'ace, as in nature
and providence, he accom])lishes the i)uq)oses of his will by a
240
continual instrumentality. In conformity with his general plan,
he appoints means in the case before us, ver. 1 0.
2. He can heal the soul. By applying the sacred halm of
pardoning mercy to the wounded conscience — by secretly, but
poweifully operating upon the will and giving it a new direc-
tion— by purifying and elevating the effections — by strengthen-
ing the moral powers through the " law of the spirit of life in
Christ Jesus, making us free from the law of sin and death," —
and by making the memory the depository of soul-purifying
tniths. It is however deeply to be lamented,
III. That the simplicity of God's remedies are
FREQUENTLY OFFENSIVE TO THE PRIDE OF MAN. Look at
the case before us. What could be more easy than the remedy
suggested ? " Go and wash in Jordan seven tunes." But its
simplicity was that which rendered it objectionable with Naa-
man. Besides, he had previously arranged in his own mind how
the cure was to be performed, ver. 11. The patient dictated
the plan of his own cure, and because the physician prescribed a
different one, he was indignant. This spirit of proud dictation
to God, directly opposed to that child-like docility with which
we should always contemplate him, has frequently led to the
rejection of his plans.
1. It led the Jews to reject Christ. They desired the
Messiah, as Naaman desired a cure. But as Naaman had pre-
viously determined by what process the cure was to be effected,
so they had formed in their minds what kind of Messiah he was
to be. He was to be a great man, an illustrious prince, and a
mighty wamor. He was to emancipate the Jews from vassal-
age, to conquer the Romans, and to extend his dominion from
sea to sea, and from the river to the ends of the eavth. But
because their carnal expectations were not realized, they put him
to death.
2. It leads many to reject the peculiar doctrines of the
gospel. — The divinity of Christ, — the doctrine of the atone-
ment,— and spiritual regeneration. Why is the divinity of
Christ, for instance, rejected ? Because the Scriptures do not
teach it ? Impossible, for to him they ascribe the name, and
attributes, and works, and worship of Jehovah. No, it is
because men bring a previous creed to the Bible, instead of
deriving their creed from it. They melt the Bible into the
211
iiumkl of their opinions, instead of melting down their opinions
into tlie niouUl of the Bible.
3. // hinders many from closing in tvith God's victhod of
JHstifying the ungodly. He offers a free pardon to men us
sinners. The pride of the human heart rejects this, and brings
a price — Comparative innocence, — works of righteousness, —
acts of charity, — or tears of penitence. The price is already
l)aid and accepted, and the salvation already purchased can only
l)e received by men as sinners who have nothhig to pay. There
is no royal road to the favour of God, any more than to learning;
no, the rigid moralist and the profligate must be justified on the
same terms. But,
IV. When God's remedies are adopted, they never
FAIL TO succeed. Look at the case before us, ver. 14. In
the cures by the brazen serpent — In the case of the man whose
eyes were anointed with clay — In the conversion of St. Paul —
Of the Philippian jailer — Of the great cloud of witnesses in every
age, and especially of the present. Conclude,
1. With an address to those ivho are insensible of their dis-
ease. See how the moral leprosy has affected all your powers.
2. Address those who desire to be healed. The Jordan
is flowing, — The fountain is open. — Come now, wash and be
clean.
Omega.
LX. PRAYER PROVED TO BE A PROFITABLE
EXERCISE.
Job xxi. 15.
" What profit should we have, if we pray unto tiitn?"
" I AM the man that hath seen affliction," said Jeremiah ; and
with equal propriety might Job have adopted similar language.
What affliction did he see in his family ; in his substance ; and
VOL. IV. M
242
in liis person ! and how afflictive were the ill-natured and sar-
castic reflections attached to his character by his mistaken
friends ! they were puzzled to understand why God had thus
dealt with Job. As his afflictions were so sudden, so cotn-
])licated, and so overwhelming, they thought that some secret
thing, some hidden wickedness, had drawn down the heavy
judgments of God upon him. But Job confutes their unfounded
assertions, and vindicates his own character, by showing that
this world, though the theatre of crime, is not the scene of
punishment. " Wherefore do the wicked live ?" &c. ver. 7.
Why does not God punish them ? They are not afflicted —
neither in their persons, " The rod of God," &c. ver. 9. Nor in
their families, " Their seed is established," &c. ver. 8. Nor
in their property, "Their bull gendereth," &c. ver. 10. Nor have
they anv inward depression of spirits, " for they take the
timbrel and harp," &c. ver. 12. But this prosperity could
not be the result of innocence on their part, or of approbation
on the part of God. For " they say unto God, Depart from
us," &c. " What is the Almighty, that Ave should serve him,
and what profit ?" &c. That is, there is nothing in God to
excite our homage, nor is there any thing in prayer to pro-
mote our welfare. Thus the sentiment in the text is as false as
it is impious. But let us try to profit by this passage, while we
consider,
I. The exercise assumed — " If we pray unto him."
II. The inquiry instituted — " What profit should we
have ?"
I. The exercise assumed — " If we pray," &c. Prayer
implies four things :
1. A consciousness of want. Man is a needy creature. He
wants every thing ! nothing is absolutely his own. Destitu-
tion is his inheritance; if God abandon him, he has nothing,
and is nothing. He wants earthly blessings to support his body,
and heavenly blessings to sustain and satisfy his mind. But
many never pray, because they know not their necessities ; they
are ignorant of themselves, of their poverty, guilt, and wretched-
ness. They are best qualified to pray who know most of them-
selves.
2. Prayer supposes an object capable of supplying our wants.
This Being must know our necessities, and possess sufficient
243
benevolence and power to supply them. Such is the Almighty,
who is considered in this verse as the object of pniytr. He
knows us altogether, and his benevolence is equal to his know-
ledge, and His name is sufficiently indicative of his power to do
us good. Prayers to saints or angels are impious, as they
transfer the homage from the Creator to the creature ; and
absurd, as angels are as dei)endent as men.
3. Prayer implies an approach towards the Almighty.
Man is an alien from God ; far gone from original righteous-
ness. God is not in all his thoughts. The lusts of the flesh,
the lusts of the eye, and the pride of life, absorb his whole
attention. But when he begins to pray, his mind turns towards
God. Hence prayer is called feeling after God, looking to him,
seeking his face, and pouring out the heart before him.
4. Prayer includes an expression of our wants. They who
pray speak to God : " Behold now I have taken upon me to
speak unto the Lord," &c. Gen. xviii. 27. " Whiles I was
speaking in prayer," &c. Hannah spake in her heart, when
she prayed, but her voice was not heard, I Sam. i. 13. " When
ye pray, say. Our Father," &<:. " Take with you words, and
turn unto the Lord," Hosea xiv. 2. Let us express our wants
fully ; let us not dissemble nor doke our sins before the face of
Almighty God ; but confess them in all their variety, their
malignity, and demerit. Let us do it humbly. God is an
awful Being : we arc not worthy of the least of his mercies.
Pride is hateful to God ; but " he shall save the humble person."
Let us do it importunately : God suffers us to plead with him,
Luke xi. 5 — 10; xviii. 1—7. Do it by faith ; and especially
do it in the name of Jesus, .John xiv. 13, 14.
IL The inquiry instituted. "What profit should we
have ?" &c. Silfishness is universally prevalent in the world.
Wicked men are invariably selfish men ; " All seek their own,
not the things which are Jesus Christ's." Hence the inquiry
concerning profit in the text ; and because prayer is deemed un-
profitable, therefore it is neglected. But there is no exercise
under heaven attendi-d with so much profit as prayer.
1. Prayer contributes to the removal of evil. — Of moral evil.
Jabez prayed that (lod would keep him from evil; and God
granted him that which he requ sted. David said, " I will
confess my tran.sgrcssions unto the Lord, and thou forgavesl the
M 2
244
iniquity of my sin." Of natural evil. — Affliction. " Is any
among you afflicted ? let liim pray." " Then they cried unto
the Lord in their trouble, and he delivered them," &c. Ps. cvii.
6. Hezekiah prayed, and wept in his affliction, and God said,
" Behold, I will heal thee," 2 Kings xx. 5. — Soitow. " I
found," said David, " trouble and sorrow : then called I upon
the name of the Lord," &c. Ps. cxvi, 1 — 4. Christ " offered up
prayers and supplications with stong crying and tears, unto him
that was able to save him from death, and was heard in that he
feared." — Oppression. Look at Israel in Egypt, " I have heard
their cry," saith God, " by reason of their taskmasters, and am
come down to deliver them," Exod, iii. 7, 8. See Peter shut up
in prison; but prayer was made for him, and God delivered him.
Acts xii. 5 — 16, 25.
2. Prayer is instrumental in procuring good. All good, for
body and soul, for time and eternity, is promised to prayer. Is
it profitable to possess wisdom ? Yes, " if thou be wise, thou
shalt be wise for thyself." Wisdom procures happiness, Prov.
iii. 13. — Length of days, iii. 16. — Pleasure, ver. 17. — Pro-
motion, Prov. iv. 8. — And glory, iii. 35 ; iv. 9. But he who
never prays is devoid of wisdom. See 1 Kings iii. 9 ; Dan. ii.
18, 23 ; James i. 5 ; Acts x. 31. Is it profitable to possess
power ? Power to resist the devil, to conquer our con-uptions,
and to vanquish and put to flight the annies of the aliens ?
Prayer supplies this sti'ength. " In the day when I cried, thou
answeredst me, and strengthenedst me with strength in my
soul," Ps. cxxxviii. 3. The Spirit helpeth our infirmities ; but
they who pray most acceptably to God have the largest effusion
of that Spirit, Luke xi. 13. Prayer is a most important part of
the Christian's armour. Is it profitable to possess protection ?
See Ps. xviii. 3 ; Ivi. 9. To possess peace ? Phil. iv. 6, 7. To
have an assurance of heaven ? See the penitent thief, Luke
xxiii. 42, 43. And the profit of prayer infinitely outweighs all
other profit, — It is divine. Worldly profit consists in flocks,
herds, money, &c. This in faith, gi-ace, love, happiness, &c. —
It is mental. Worldly profit is sensual, all for the outward
man ; but he who prays is eniiched inwai-dly ; all his intellectual
powers are profited. — ^Itis comprehensive. Worldly profit is cir-
cumscribed, and bounded by time ; the profit of prayer illimi-
table.— It is universal. Worldly profit affects us partially;
245
this, in body, and soul, and substance. And the prntit arising
ironi ])rayei- is secured without risk, and retained witliout any
leavs uf dejjrivation. In conchision observe,
1. The conduct of the wicked is impious. They not only
live without prayer, but live as if God had no right to exact
this duty of them. " What profit should we have, if we pray ? "
— But is it optional with you whether to pray or not ? Are du-
ties matters of opinion ? No, God has made prayer impera-
tive upon you ; it is his commandment, and it cannot be vio-
lated with impunity.
2. The conduct of the wicked is erroneous. They consider
prayer a ])rofitless exercise, and therefore neglect it. But this
calculation is totally unfounded. Prayer avails much. How
strange that men who reason so conclusively in matters of sci-
ence, should suHer themselves to be so grievously deceived as
to the duties of religion !
3. The conduct of the wicked is ruinous. Without prayer
salvation is unattaniable, Prov. i. 24 — 31.
Beta.
LXI. DAVID'S AFFECTION FOR THE HOUSE
OF GOD.
Psalm xxvi. 8.
" Lord, I have loved the habitation of thy house, and the place where thine
honour dwelleth."
It would be at once presmnptuous and imprudent in us to expect
to ]xiss through life in circumsUuices very different from those
which usually fall to the lot of our fellow-men ; inasmuch as the
result of our so doing could only be disappointment and vexa-
tion, proportioned to the strength of the foolish expectation we
246
had formed. Prudence, therefore, would teach us to meet " the
thousand various ills that flesh is heir to," in a proper spirit ;
and so to live as to turn them to the best account.
In order to this, we may derive material assistance from our
Christian friends ; and learn from their counsel and encourage-
ment how " two are better than one," &c. And it may also be
very useful to us to look backward, and observe how good men
of former times conducted themselves while passing through
similar scenes.
By this means, we shall discover, that they sometimes derived
support from anticipation of a happy result of all their troubles.
Job xxiii. 10; 2 Cor. iv. 17, 18. And that, on other occa-
sions, they fortified their souls by reflecting on the past ; and,
in either case, by referring their cause to God. " Our rejoicing
is this, the testimony of our conscience," &c., such is the lan-
guage of an apostle, 2 Cor. i. 12. And similar to this is that
of the Psalmist, when exposed to " bloody men, in whose hands
was mischief; " " Lord, 1 have loved the habitation of thy
house," &c. Observe,
I. The object of the Psalmist's affection. "The
habitation," &c. If this Psalm was com])osed by David, as
the prefix to it asserts, then there can be no question as to
what particular fabric his declaratic n refers. It must have re-
spect to the tabernacle of the congregation, described in Exodus
xxxvi, a portable building, which was earned from place to place
during the journeyings of Israel in the wilderness; and after-
wards erected in different places of the land of promise, till it
was at length fixed at Jerusalem. This tabernacle was divided
into two apartments ; the holy place, and the most holy. In
the latter of these was the ark of the covenant, the lid or cover-
ing of which was the mercy seat, overshadowed by the wings of
" the cherubim of glory," Heb. ix. 5. Upon this, between the
cherubim, the cloud of glory, or the symbol of the divine pre-
sence, appeared. Lev. xvi. 2. And from this place God com-
muned with Moses, Exod. xxv. 22. So that the Psalmist seems
to have respect particulai'ly to this, as the place where Jehovah's
honour or glory dwelt. But this "habitation" gave place to
Solomon's temple ; and that temple was succeeded by another,
whose very foundations have been ploughed up, in fulfilment oi'
247
the Redeemer's prophecy. Matt. xxiv. 2. Christians, however,
are not the less favoured on this account, " for the Word was
made Hesh," &c., John i. 14. And from him we learn, that
neither in Jerusalem nor Gerizim, nor elsewhere exclusively,
shall men worship the Father, John iv. 21 — 24. He " before
all temples prefers the upright heart and pure ; " and is where
" two or three " spiritual worshippers " are gathered together."
If therefore we are so assembled, we may say, surely " this is
none other than the house of God." But to return to our text.
It is observable that,
1. The Psalmist's was an ardent affection. So much so,
that he thinks fit to make particular mention of it to the " heart-
searching God," when he wished to interest him in his favour.
Such the address of Peter, " Lord, thou knowest that I love
thee."
2. The Psalmists teas a constant affection. " Lord, 1 have
loved," formerly. But the same affection still prevailed. " Out
of the abundance of the heart," his mouth spake. He turned
to the subject with ])leasure, ver. 7. Hence it appears, that
3. The Psalmist's was a practical affection. " I will com-
pass thine altar," &c. ver. 6, 7. He was not a mere jn'ofessor,
of which there have been but too many in all ages. We do n<it
mean here, those whose tongues and purses are ready on every
public occasion ; but those who profess to be friendly to reli-
gious institutions, while they withhold every thing, but good
words and wishes. David was a man of ]iractice ; such should
we be.
IL Thk keason of thk Psalmist's affection. From
an endless variety we select a few, which apply equally to his
case and our own. He '■' loved," &c., and we should,
1 . Because of the Proprietor's residence there. Tis not only
the property, but " the habitation " of my friend, my benefac-
tor, my God ; "the tabernacle of thy honour," (margin) and
therefore I love it. See Ps. xxvii. 4. The tabernacle itself
was not what David thought God's house should be, 2 Sam.
vii. 2. Yet, as God's house, he set his heart on it. There may
be other inducements to our attendance on church or chapel :
it may be an elegant place, the music may be good, the
preacher attractive, &c. ; or we may be bound by personal
248
interest or honour to give the place our support. But let us
remember, that just as much of respect to God as there is in
our service, just so far it is good, and no farther.
2. Because of the company he furnishes. We do not mean
to affirm, that all who regulai'ly attend public worship are as
good as they should be ; yet we must contend, that they are
better than others in general. Those who attend no place of
worship, are usually not more above the brutes in point of in-
tellect, than below them in the abuse of intellect. Whereas
those who " wait upon the Lord," while they evince a better
state of mind already existing, obtain a still greater degree of
liberty from wicked or worldly enthralments ; and become more
unlike the beast and devil, and more like those pure and happy
spirits which worship before the throne above. Hence the pro-
priety of the poet's language,
" Lord, how delightful 'tis to s^ee
A whole assembly worship thee,"<fec.
3. Because of the blessings it affords. Correct affections
are profitable ones. If we worship in the beauty of holiness,
we shall not do it in vain. In God's house we may be blessed
in a review of the past. While the preacher dwells on the sub-
ject of Christian experience, we may remember how, when,
where, the Lord arrested us ; may review our self-loathing, our
contrition and tears, our panting after the Saviour, till it pleased
God to reveal his Son in us, &c., and how since then "He
hath preserved our souls from death," &c. And in our Father's
house there is still bread enough and to spare, and therefore we
may be blessed with jiresent su])plies. To this puipose the
Psalmist : " They shall be abundantly satisfied," &c. Ps. xxxvi.
7 — 9. And here we may indulge the happiest anticipations.
Thus David, after expressing his desire, Ps. xxvii. 4, proceeds,
" In the time of trouble he shall hide me," &c. ver. 5,6, 10, 14.
4. Because of the habits it induces. Habits formed by holy
exercises, and which qualify for the felicities of heaven.
Heaven is indeed a place of happiness, but it is such only to
souls fitted for its holy employments. In general, though per-
sons may bear, or even like a little religion, as fiiraishing out
variety, yet tViey must not be troubled with too much ot it,
must not be confined at it too long ; whereas those who " hun-
249
ger iuid thivst after righteousness," feel delight in those pious
devotions by which they are trained up for the exercises of llic
blessed. So that they may not nnfrequently say,
'^ My happy soul would stay
In f^iich a frame as this ;
And sit, and sins;- herself away
To everlasting bliss."
By the way, we may remark, how it happens that some persons
lose, by degrees, all relish for divine things. They do not
guard against the effect which custom has on habit. At first,
family affairs, or perhaps personal affliction, detains them Irom
the house of God, and they have no apprehension of sustaining
loss, beyond their present privation. After awhile, however,
their souls get into a cold, lifeless coiulition ; and when the
impediment is removed, they have contracted a habit of in-
dolence, and lost their inclination towards even the public forms
of godliness. O, let us exercise the affection while we may,
and cherish it when in confinement ; that still it may live and
influence us I The evils of present negligence, or the advan-
tages of present diligence, will be felt in a time of sickness, &c.
That is a time to enjoy religion, not to seek it. Cultivate
therefore, now, the spirit and conduct of the Psalmist, " Draw
nigh unto God, and he will draw nigh unto you."
Zeta.
LXII. A MISSIONARY DISCOURSE.
Psalm xlv. 1 — 3.
" My heart is inditing a good matter."
The Bible is in many instances the best comment upon itself;
hence, the primitive method of preaching was, " comparinc;
M 3
250
spiritual things with spiritual." How many parts of the Old
Testament are explained in the New ! How frequently do
the inspii'ed writers of the latter make their appeals to the
former, to confirm the truth of the doctrines they advanced !
Jesus Christ himself did this. " These are the words," said he,
"which I spake unto you, while I was yet with you, that all
things must be fulfilled which were written in the law of Moses,
and in the Prophets, and in the Psalms, concerning me."
Among the things that concern Christ in the Psalms, the text
holds a conspicuous rank. Some have deemed this psalm a
nuptial song, composed in honour of Solomon's mamage with
the daughter of the king of Egypt; but with all due deference
to such high authority, we have a considerable degi-ee of hesita-
tion in subscribing to this opinion. In the verse subsequent to
th e text, the Psalmist speaking of the same person, whom he
had characterized as a mighty hero in the third verse, says,
" Thy throne, O God," &c. And that this peculiarly applies to
Christ, the apostle places beyond all doubt. See Heb. i. 8, 9.
We therefore consider this text as referring entirely to the Mes-
siah. We have here,
I. A PREFACE OR INTRODUCTION TO WHAT FOLLOWS. "My
heart is inditing," &c. In the preface we have three things :
A subject, called " a good matter," &c, — A source whence it
proceeded, " My heart is inditing," &c. — A manner of expres-
sion, " My tongue is the pen," &c.
1 . The subject. " A good matter ;" — " things touching the
King." Christ is the king. The things that concenr Christ
as a king, are the dignity of his person — the wisdom and equity
of his government — the extent of his dominions — the happi-
ness of Iris subjects — and the perpetuity ol' his reigii. — This is
" good matter." It is illustrative of the character of Him who
is essential goodness. It has occupied the attention of the
best beings in creation. And the nearer we approximate to-
wards a perfection of goodness, the more this " good matter"
will occupy our attention.
2. A source ivhence it proceeded. " My heart is inditing."
Many things are spoken with the lips, in which the heart has
little interest. Thousands say what they never mean. But
the Psalmist spoke out of the abundance of his licart ; " My
heart is inditing," boiling or bubbling up, in allusion to water
251
put in motion by the action of fire ; or bubbling up lioni a
spring. How tlie love ol" Christ will constrain us to s))eak of
hint !
3. A manner of expression. " My tongue is the jien,"' i>co.
Writing was always a necessary exercise ; but in the early
periods of the world, before printing was invented, it was pecu-
liarly needful. Some were eminent for handling the pen of
the writer, Judges v, 14. Many imitate the Psalmist in the
riuency of their speech ; they talk rapidly, but alas ! they talk
mckedly. Others converse freely, and piously ; but incohe-
rently, enthusiastically, and eiToneously. The Psalmist here
spoke of the things he had made and studied conceniing
the King. Let us always think before we s])eak ; and let
o\u words be seasoned with grace, that we may minister grace
to the hearers. Next to the preface, or iiitroduction, we have,
II. A DESCRIPTION OF CHARACTER. " Thou art fairer,"
1 , In his person. He is " fairer than the children of men."
Was not the personal appearance of Christ beautiful ? Is there
any thing unreasonable in supjjosing that he who possessed all
the fulness of the Godhead bodily had peculiar personal attrac-
tions ? that he, whose mind was never ruffled by an imjiroper
tem])er, should have beauty, and serenity beaming in his coun-
tenance ? Isaiah indeed said, that he had " no form, nor
comeliness, nor beauty, that we should desire him." But did
not this refer to the scandal of his cross ? But there is moral
as well as physical beauty. There are mental endowTnents,
which in the sight of God are of great price. In this respect,
especially, Christ was fairer than the children of men. Hovv
holy wius his human soul ? What wisdom, and love, and pa-
tience, and humility did he possess! And in addition to all
human adornments, he had the glory of the only begotten of
the Father ; he had essential and uncreated beauties. The Re-
deemer is described,
2. In his address. " Grace is poured into thy lips." He
not only possessed a plenitude of gi'ace, for his own support in
the arduous work in which he was engaged, but that he might
instruct and console others. Grace was poured into his lips.
The gospel of the grace of God, with all its rich dis])lays, kind
invitations, and giacious promises, w us conunitted to him ; and
252
this gospel he explained, unfolded, and enforced, with such
sweetness, majesty, and authority, as to excite the astonishment
of all who heard him, Luke iv. 15, 22 ; John vii. 46. The
Messiah is designated,
3. By the commendation of Jehovah. " God hath blessed
thee," &c. To bless signifies to extol, to commend, or speak
well of. God hath extolled his Son in the ascriptions of Divine
titles, honours, and perfections to him. Extolled him in his
mediatorial capacity. Matt. iii. . 16, 17. In the homage and
adoration which he has commanded the highest order of created
beings to pay him, Heh. i. 6. In the high and exalted situation
to which he has raised him, Phil. ii. 9. Blessed him in making
him an everlasting blessing to men. All blessings flow to us
from him : " Men shall be blessed in him," Psalm Ixviii. 18.
And shall not men bless Him, whom God hath blessed for ever ?
Rev. V. 11—14.
III. A PETITION ADDRESSED TO THE MeSSIAH, " Gird
thy sword," &c. Here Christ is characterized as a mighty
hero, or dignified conqueror, going forth to battle. We have,
1. The cause he maintains. It is not political warfare. He
makes w^ar, not to dethrone monarchs, but to subdue vices ; not
to destroy men's lives, but to save their souls. His is the cause
of truth, meekness, and righteousness. — Truth in opposition to
error. All the systems of religion that men have invented,
have been assemblages of human eiTors. Christ taught the
truth, and nothing but the truth. He gave men trae ideas of
God, of himself, of the Holy Ghost, of sin, religion, &:c. —
Truth in opposition to shadow. The Jewish religion was a
religion of shadows, types, and ceremonies. Christ was the
substance, and the archetype of what was represented in the
law. — Truth in contradistinction to prophecy. The prophets
prophesied of the grace that should come unto us ; and what
they said was by way of promise. Christ accomplished and
fulfilled all righteousness. Wherever religion prevails, there
truth is known, loved, and practised. Sin is a system of lying,
fraud, deception, and error. Deception is the basis of crime.
But all that appertains to Christianity, harmonizes with truth.
— The cause of Christ is the cause of meekness. Worldly
warfare is the child of wrath ; and fury, and malevolence, are
its inseparable companions. And the Jewish doctors tolerated a
253
religion which said, " an eye for an eye, and a tooth for a
tooth." IJut nothing could suii)ass the meekness and gentle-
ness of Clnist ; and his disciples wvyh to he formed on the
same ])lan : " Leani of me," &c. ]\Jatt. xi. 29. — The cause of
Christ is (he cause of ri(jhteousness. He himself is the Lord
of righteousness ; and his laws, requirements, people, and king-
dom, are all righteous.
2. The manner how the Psalmist expected the Messiah to
achieve his victories. " Gird thy sword," &c. This is the
sword of the S])irit, the word of God, the gospel of our salva-
tion, IJeh. iv. 12; Rev. i. 16. The power of the gospel sur-
])asses all description, Rom. i. 16 ; 2 Cor. iv. 7 ; 1 Thess. i. 5.
With what glory, and majesty, did Christ redeem, by the
])reaching of his gospel in the first ages of Christianity ! Idols
fell, temples were demolished, oracles struck dumb, the reign of
the devil circumscribed, and whole crowds presented themselves
at the loot of the cross. And what triumphs and \'ictories hath
the Redeemer achieved by the preaching of his gospel, even in
our day ! I,et us also notice,
3. The interest which the Psalmist took in the extension of
the Redeemer's kingdom. He prays, " Gird thy sword," &c.
See Psalm xc. 16, 17 ; cxviii. 2-5; 2 Thess. iii. 1. The same
spirit pervades all Christians. They love Christ, and l)ray,
" Ride on prosperously,'' &c. They love truth, and meekness,
and righteousness : and this prompts them to adopt the lan-
guage of the text. They love the souls of men, and they know
that in proportion as Christ extends his trinm])hs, sinners are
saved, the devil is disappointed of his hope, and hell of its ex-
pectation.
4. The confidence of success expressed. " Thy right hand
shall teach thee temble things ; thine aiTows are shai"]) in the
hearts of the King's enemies," &c. " Thy right hand," &c.
This means that his mighty jiower should accomjilish amazinsr
and miraculous works ; for " with authority and j)ower he com-
manded the unclean spirits," &c. Luke iv. 36. The shai-p ar-
rows, which pierce the heai'ts of the King's enemies, are intended
to represent convictions of sin. " The arrows of the Almighty
are within m-e," &c. Job vi. 4. " Thine arrows stuck fast in
me," Psalm xxxviii. 2. Thus, Peter's hearers were pricked in
their hearts, Acts ii. 37. And as ari'ows in the tiesh produce the
254
most acute feelings, so convictions for sin fill us with the most
ularniing apprehensions, and lead us to sue for mercy at the
throne of grace. "Whereby the people fall under thee." Then
prejudice, and pride, and self-confidence, all give way, and the
sinner sinks into the dust, abashed, humbled, and confounded.
Let us learn from the text,
1 . The exalted character of the Messiah.
2. The nature of that glorious warfare which he is cany-
ing on upon earth, for the rescue of his immortal offspring
from the galling yoke of sin, and the usurped dominion of the
devil.
3. The delight which we should feel in speaking on this in-
teresting subject, and the prayers which we should oHer up for
its promotion.
4. The confident expectation we may entertain of its final
triumph.
Beta.
LXIIL THE DUTY OF TRUSTING IN GOD.
Psalm Ixii. 8.
" Trust in him at all times ; ye people, pour out your liearts before him : Got! is a
refuge for us."
The royal Psalmist was not only a man of extenstve knowledge,
but also of deep piety and eminent devotion. He was inti-
mately acquainted with the Lord his God, and lived in habits of
hallowed intercourse and communion with him. His confidence
was strong and active, and was freipiently accompanied with un-
speakable joy and consolation. This certainly appears to have
been his happy experience when he composed the Psalm befon;
us. Though it contains neither prayer nor praise, it is peculi-
arly insteresting and instructive. It principally consists of
David's professions of faith and liope in the God of his salva-
255
lion ; ami of earnest exhortations to others, to trust ni his mercy
and call on his name. Sucli is evidently the import of the lan-
guage selected for our present consideration ; — " Trust in him at
all times," &c. In these words we have an interesting fact as-
serted,— an important duty enjoined, — -and an encouraging di-
rection urged. Observe,
I. An intkrksting fact asskkted. " God is a refuge
for us." This is a fact in which all mankind are deeply inte-
losted. If God he not our refuge, we are imdone, and must
tinally perish in our sins. But thank the Lord, he has not left
us without help. He " hath remembered us in our low Estate,
for his mercy endureth for ever." Let us therefoi'e never forget
the two following i)oints of doctrine :
1 . Our circumstances require a refutje. We are naturally
deju'aved, ignorant, guilty, condemned, and perishing sinners.
Having forsaken the fountain of living waters, we are become
wretched, miserable, and helpless; "having no hope, and with-
out God in the world," Eph. ii. 12. In this deplorable state of
impiety and misery, the wrath of God abideth on us, and we
are exposed to eternal peidition as the natural result and just de-
merit of our innumerable transgressions. It is an undeniable
truth, that we have destroyed ourselves; but " in God is found
our help," Rom. vi. 23. A deep conviction of our sinful state,
and utter insufficiency, will ever extort the cry, '•' Save, Lord,
or I j)erish ;" and a knowledge of divine mercy will encourage
our faith and hope in the Lord, Psalm cxxx. 7, 8.
2. A refuije is provided for mankind. " God is a refuge for
us. ' De])lorably wretched as we are, the Almighty condescends
to become, through the mediation of his beloved Son, our
" strength and our Redeemer." He \Nas in Christ, reconciling
the world unto himself, and "laid on him the iniquity of us
all." He is therefore the divinely appointed "hiding place" of
sinners, and " the strong-hold" of his people, Isaiali xxxii 2.
In Him they find refuge from the curse of the broken law, the
guilt of sin, the reproaches of conscience, the malice of their
enemies in every time of trouble, and from the miseries of eter-
luil destruction, I'salm xviii. 1 — 3. He is an almighty, all-suf-
ticient, and everlasting refuge, which is always accessible, and
never fails to ])rotect, deliver, and comfort, such as " lay hold on
the hope set before them," Prov. xviii. 10. To him then let u."*
256
come with liitmble confidence, rejoicing in the consolatory fact,
that " God is a refuge for us." Tlie text also contains,
II. An important dutt enjoined. " Trust in him at all
times." This is both the imperious duty, and the highest in-
terest of every human being. It is therefore highly necessary
to consider its import and properties, as described in the words
before us.
1. The object of this duty is noticed. " In Him ;" that is,
in God, of whom David says, "He only is my rock and ni}-
salvation." He has been the refuge and confidence of the righ-
teous from the beginning, Psalm xxii. 3 — 5. He is the only
object in which we can trust, with safety and advantage. All
others are broken reeds, and refuges of falsehood. " Cursed be
the man that trusteth in man, and maketh flesh his arm, and
whose heart departeth from the Lord." We must implicitly trust
in his infinite wisdom, power, goodness, and truth; knowing that
he is the God of all grace, and the donor of every good and per-
fect gift. Let us then renounce all creature confidence, and
" trust in the Lord for ever; for in the Lord Jehovah is everlast-
ing strength," Psalm cxv. 9 — II.
2. The nature of this duty is asserted. " Trust in him."
This implies knowledge, for we cannot trust in a being with
whom we have no accpiaintance, Psalm ix. 10. Attachment,
for we shall never be disposed to confide in an object we do not
love. Psalm cxvi. 1, 2. Dependence, which includes a full re-
nunciation of all self-righteousness, and an implicit affiance in
the Divine character and promises ; with a devout expectation of
every needful blessing, Isaiah xii. 2. Obedience, for personal
trust in God is an operative principle ; and is always evinced by
its practical fruits, in a holy life, and heavenly conversation, Rom.
xii. 1. It is an entire sun-ender both of body and soul to God,
through the merits of the Redeemer, in confident hope of pre-
sent salvation, and eternal life, Rom. xiv. 7, 8. It is an essen-
tial property of pure religion, and the distinguishing character
of the righteous. Psalm xxxi. 19.
3. The period of this duty is specified. " At all times."
There is no season in the whole compass of human existence
when it is not needful to trust in the Lord. We are invariably
dependent ujion him for " all things that pertain unto life and
godliness." And hence we ought to trust in him in times of
257
prosperity and adversity, in times of temptation and trial, in
times of health and atUietion, Psalm 1. lo. — In youth, in old
age, in death, and for ever. — In the discharge of e\ ery duty, the
enjoyment of every privilege, and in the antici])ation of all
necessary good, I Pet. v. 7 ; ileh. iv. 16. " Blessed is the man
tliat trusteth in the Lord, and whose hope the Lord is." To
such characters we have, in the text,
III. An encouraging direction urged. " Ye people, pom-
out your hearts before him." In this appropriate advice two
things are observable, both of which are highly instructive, and
well calculated to promote the spirit of devotion.
1. The import of prayer is stated. " Pour out your heart.'
Spiritual worship does not consist in any external ceremonies,
however coirect ; nor in the repetition of any particular forms of
language. Matt. xv. 8. It is the work of the heart. All the
powers of the soul must be engaged with the object of our devo-
tion. We must pray " with the spirit, and with the understand-
ing also." The Almighty looks at the heai't, and requires
truth in the inward parts, John i\'. 24. The soul must be
breathed to heaven under the quickening influence of the Holy
Spirit, Psalm xxv. 1 ; Jude 20. All our wants and desires,
conqilaints and sorrows, hojies and fears, must be sjiread before
the Lord, in the solemnities of his worship. The whole heart
must be developed, or j)oured out before him, in " prayer and
supplication, with thanksgiving."
2. The order of prayer is observed. " Pour out your heart
before him." We should ever consider ouselves under the eye
of Jehovah, in the exercises of religion, and realize his sacred
])rescence. " Thou, God, seest me," is a sentiment that should
deeply impress our minds at all times ; but especially in our ad-
dresses to the throne of gi-ace. Whenever we engage in devo-
tional services, whether ]iublic or private, we are considered as
withdrawing from the world, and appearing more innnediately
before God, Malt. vi. 6. By prayer we come to him, draw near
to him, ])lead with hhn, and " order our cause before him." This
solemn truth will gi'catly tend to banish every distracting care,
and secure our spiritual profit, Isaiah xl. 31. It will counteract
the baneful influence of hypocrisy and forn)ality, and promote a
spirit of holy reverence, sincerity, and watchfulness. To con-
clude: we may infer.
258
1. The duty and interest of trusting in God. In him only
have we refuge and strength. Flee then to him, and " put your
trust under the shadow of his wings."
2. The sin and folly of neglecting prayer. Take warning,
ye prayerless sinners, and repent. " Awake to righteousness,
and pray without ceasing."
Eta.
LXIV. THE GENERAL EXTENSION OF CHRIST'S
KINGDOM FERVENTLY IMPLORED.
Psalm Ixxii. 18, 19.
" Blessed be the Lord God, the God of Israel, who only doeth wondrous things.
And blessed be his glorious name for ever : and let the whole earth be filled with
his glory ; Amen, and Amen."
The Psalm before us is entitled, " A Psalm for Solomon,"
and appears to have been composed by David in the decline
of life, when he set his beloved son on the throne of Israel.
Hence, the primary design of this Psalm undoubtedly was, to
describe the nature and effects of Solomon's excellent adminis-
tration. But though this is admitted, yet we may conclude
that " A greater than Solomon is here " ultimately referred to ;
for the description, thus given, can properly apply only to the
kingdom of Chi'ist, the Prince of peace, the great antitype of
Solomon. This is evident,
1. From the extent of his authority. " He shall have do-
minion from sea to sea, and from the river unto the ends of the
earth. Yea, all kings shall fall down before him, all nations
shall serve him. All men shall be blessed in him, all nations
shall call him blessed," ver. 8, II, 17.
2. From the henejits enjoyed by his subjects. See ver. 4,
12, 14. The poor, the needy, the oppressed, and helpless
supplicants ever engage his compassionate attention; and he
259
redeems their souls from the violence and wiles of the infernal
oppressor.
3. From the duration of his kingdom. It will continue
throughout all generations, and will remain as long as the sun
and moon endure, ver. 5, 7, 17. This interesting subject
having filled and enraptured the vigorous mmd of our sweet
Psalmist, he concludes his sublime composition in the glowing
language of the text, " Blessed be the Lord God," &c. In im-
proving our text we may consider it,
I. As A PROPHETIC ORACLE. Thus Considered, it assures
us,
1. That the whole earth will be filled with God's glory.
As the Spirit of the Lord thus spake by David, this is in per-
fect harmony with the various other predictions ; see Isa. xi. 9 ;
Hab. ii. 14. The glory of the Lord implies, A display of his
perfections in the salvation of mankind. This appears from
the ])rayer of JMoses, Exod. xxxiii. 18, and God's answer to
this prayer. Com])are ver. 19, witli chaj). xxxiv. 5 — 7. It
also hnplies. The pious acknowledyement of God's sarimj good-
ness, as by the churches of .ludea, on hearing of Paul's con-
version. Gal. i. 22 — 24. The whole eartli being filled with
(iod's glory must therefore include, the conscious enjoyment of
God's saving goodness, and the pious acknowledgment thereof
l)y mankind in general ; which is su])posed by what John wit-
nessed in his prophetic vision. Rev, vii. 9, 10. As our text
leads us to expect this, so it assures us,
2. That the earth will be filed ivith God's glory, by means
of Christ's administration in his mediatorial kingdom. This
is justly inferable from the petition hereby suggested, " And
let," &c. It is plainl}' intimated by our Lord's prayer, Luke
xi. 2. And it is expressly affinned by the ])rophet, Isa. Ixi.
1 — 3 : " The Spirit of the Lord God is upon me," &c. We
may consider our text,
II. As A SOURCE OF SACRED INSTRUCTION, Thus Consi-
dered, it teaches us,
1. That Christ is a divine person: "The Lord God of
Israel," It is Christ that visited and redeemed his people;
and he that visited and redeemed his people is the Lord God
of Israel. Of this we are assured. By the most credible tes-
timony. That of prophets : of David, see Psa. xlv. 6, and ex. 1 ;
260
of Isaiah, chap. ix. 6 ; and of Jeremiah, chap, xxiii. 5, 6.
Of evangelists: as Matthew, chap. i. 22, 23 ; and John, chap.
i. 1. And of apostles : as Thomas, John xx. 28 ; Paul, Rom.
ix. 5 ; and James, chap. ii. 1. By the most incontestihle facts :
as his creation of all things. Col. i. 16 ; his preservation of all
things, Col. i. 17; and his raising himself from the dead, John
ii. 19, 21.
2. That his regal acts are wondrous : he doeth ^Yondrous
things. He did wondrous things as the God of Israel, in he-
half of his Hebrew subjects, by delivering them from grievous
bondage, by preserving them amidst a dangerous wilderness,
and by blessing them with a desirable inheritance, Psa. cxxxvi.
10 — 23. He still doeth wondrous things as the King of saints,
in behalf of his Christian subjects, by delivering them from a
worse than Egyptian bondage. Matt. xi. 28; John viii. 36 ; by
preserving them amidst most alarming dangers, Psa. xvii. 7 ;
John X. 27, 28 ; and by blessing them with a better country
than that of the earthly Canaan, Heb. xiii. 14, chap. xi. 16 ;
1 Pet. i. 3 — -5. We may consider our text,
III. As AN EXAMPLE OE ACCEPTABLE DEVOTION. Thus
considered, we are led to regard it as containing,
1. Grateful adoration. " Blessed he the Lord God, the
God of Israel, and blessed be his glorious name for ever."
Hereby vve are taught that God should be praised for his won-
drous works. To jiraise God for his goodness is our duty, for
he requires it bv express injunctions, Psa. 1. 14, and cvii. 1 , 8,
&c. To praise God is our honour, for this is the most disin-
terested part of devotion ; more so than that of deprecation and
petition, in which we refer to our own interests. At the same
time, praise renders our worship most like the worshi]) of
heaven. Rev. xv. 3. To praise God is our wisdom. This duty
is attended with pleasure, Psa. cxlvii., and is the means of
obtaining renewed favours, Psa. 1. 23. We are led to regard
this example as containing,
2. Humble acknowledgement. " Who only doeth wondrous
things." This should be the language of all Christ's gracious
subjects, for they are saved, not by their own merit, but through
God's mercy. Tit. iii. 6, 7. This should also be the language
of all God's honoured instruments, for God's work is effected by
261
liis own agency. It is he who removes all hindrances that
would impede the laboiu's of" his servants. Zee. iv. (i, 7 ; and it
is he alone who crowns their labours with success, 1 Cor. iii.
6, 7. We are led to regard this exam])le as also containing,
3. Ferreiit desire. " Let the whole earth be tilled with his
glory, Amen, and Amen." It is desirable that the whole earth
may be lilled with God's glory, on principles both ol" piety and
benevolence. On principles of piety, because hereby the feli-
city of angels will be augmented, Lulce xv. 10; the most
pleasing satisfaction will be allbrdcd to our gracious Redeemer,
Isa. liii. 10, 11; and God will become generally honoured by
the human race, Mai. i. 11. On principles of benevolence ;
for hereby much moral evil, or sin, will be prevented, James v.
19, 20; nuich natural evil, or misery, will be avoided, as na-
tional judgments, 2 Chron. vii. 14 ; political discord, Isa. ii. 4 ;
and the eternal death of immortal souls, James v, 20 ; and
much good, or human happiness, will be occasioned. This
haj)])iness will be enjoyed by penitent individuals, on their obey-
ing the gospel, Psa. Ixxxix. 15, 16 ; by pious families, through
domestic concord, Psa. cxviii. 15 ; and by the redeemed in
heaven, Isa. xxxv. 10. From this interesting subject we may
infer,
1. The certain fulfilment of God's purpose to fill the earth
luith his glory. This event is certain : from God's promise to
his son, Psa. ii. 6, 8 ; from the immutability of his counsel :
this no device of God's enemies can alter. Job xxiii. 13 ; Prov.
xix. 21 ; and from the perfections of Christ as the God of
Israel : his unbounded mercy, Psa. cxxx. 6, 7 ; his inviolable
truth, Heb. vi. 17, 18; and his uncontrollable power, Dan. iv.
35. We should also infer from our text,
2. The propriety of concurring with God in fulfilling his
purpose. We are all capable of thus concurring with him ;
by prompt personal subjection to Christ's authority, Psa. ii.
12 ; by a due im])rovement of our talents, 1 Pet. iv. 10 ; by
our examples, Rom. xiv. 18; and our prayers, Isa. Ixii. 6, 7.
Such concurrence is required of all Christ's followers. This
appears from God's inquiries, Psa. xciv. 16 ; connnands, Prov.
iii. 27 ; Gal. vi. 10; and threatening, Judg. v. 23. And to
engage in this concurrence is our interest. For those who a])-
262
prove themselves as the called, and chosen, and faithful servants
of Christ on earth, shall be for ever with him in heaven, Rev.
xvii. 14.
Alpha.
LXV. JEHOVAH'S REIGN MATTER OF JOY
TO ALL.
Psalm xcvii. 1, 2.
" The Lord reigneth ; let the earth rejoice ; let the multitude of isles be glad
thereof. Clouds and darkness are round about him ; righteousness smd judgment
are the habitation of his throne."
On what occasion this psalm was penned is uncertain. The
Talmndic doctors, by a forced criticism, attribute it to Moses ;
while some Christian commentators ascribe it to David, though
it wants his name. Those that ascribe it to David, judge that it
refers to the establishment of his throne after Absalom's rebel-
lion. But later critics attribute it to some unknown author, and
suppose it to have been written after the return of the Jews from
Babylon. It opens with the language of exultation, " The
Lord reigneth," as is evident from the restoration of his people,
notwithstanding the intention of their enemies : their design was
to destroy us, but he has overruled it. Some deny his being,
and many more his government ; yet still he reigns. But the
sin of the multitude is to blame his government as unwise, and
harsh, if not unjust ; nevertheless, he reigns in righteousness,
&c. We observe,
I. That all things are under the control of the
Lord Jehovah. " The Lord reigneth," &c. Unhumbled
reason says that all things in the natural world are under
the government of merely natural and mechanical causes ; and
that all things in the intellectual and moral, spring from the un-
influenced agency of the human mind : but such is not the doc-
trine of the text ; it declares that all things are under the go-
263
vernment of the Most High. For whenever dominion is thus
absolutely ascribed to him, it intimates that his empire is uni-
versal, and his will imperative.
1. The absolute dependence of every creature in the universe
on God, for its being and capacities, proclaims his reign to every
reflecting nature. Nor,
2. Can the creation of moral agents deprive him of his pa-
rental right, as the loving Father of the human family, to control
all events for the general good of man. While,
3. The perfections of his nature, and the relation in which he
stands to every creature, especially to every intelligent and saved
creature, require that he should (so far as it can be done with-
out destroying man's accountableness,) ovenulc all the conduct
of free creatures, for their individual and eternal good. But
Christians should never forget that God the Father has vested,
and exercises, this right of govennnent in the person of his Son,
John v. 22, 23. And he has placed all power in his hands,
because he has constituted him the only and universal Saviour,
Matt. xi. 27, and John xiii. 3. Before his incarnation, this
kingdom was sustained by him as the promised and predicted
Son of man, Dan. vii. 14, and ix. 25. And since his incar-
nation he has sustained it under the titles of Prince and Saviour,
Act^iv. 31 ; God over all, blessed for ever, Rom. ix. 5; and
King of kings, and Lord of lords. Rev. xix. 16. And, perhaps,
I shall be justified in saying, that there is not a being in the
universe, good or bad, intelligent or unintelligent, but what
instnimentally contributes to the ends and pur])oses of this
sovereignty; on which account it is, that .lesus Christ is said to
have power over all flesh, and even all power in heaven and
earth. But observe,
II. Some parts of this divine administration are
MYSTERIOUS AND INCOMPREHENSIBLE TO MEN. " Clouds and
darkness are round about him."
1. These congregated vapours, called clouds, which are ex-
haled by the sun, and buoyed up at various distances from
us by the atmosi)hcre, more or less intercept the rays of the sun
in their passage to us : but it is the total withdrawment of the
sun's rays from our hemisphere that produces darkness. When
clouds and darkness are said to be round about the person and
administration of Jehovah, the language, of course, is figurative ;
264
for clovTds and darkness cannot hide these from us, as they do
material objects. The use of such language is to teach us that
we neither do nor can see the wisdom, goodness, and glory, of
some of his governing acts. Should any ask. But why can we
not see these things ? We reply, that certainly it is not owing
to any deficiency of these excellencies in his government ;
but if we may be permitted to say so, it is owing to an excess
or redundancy of these glorious perfections. As Milton sub-
limely words it. He is dark with " excessive bright ;" or, as one
yet more eloquent and sublime than Milton has phrased it,
" He dwells in light that is inaccessible, which no man can ap-
proach unto, whom no man hath seen or can see. His judgments
are deep and unsearchable, and his ways past finding out."
Hence, at times, his paths are no more to be traced than that of
a ship in the sea, or of an eagle in the air, Prov. xxx. 19. With
tlie greatest propriety therefore we may ask. Who hath known
the mind of the Lord, or who hath been his counsellor ? Or
who is able to receive the perfect revelation of it ? And because
none could receive his counsel, even if it were revealed to him,
hence it is that he is said to be gi'eat in counsel, and wonderful
in working. In some things we may gi'ope after him by the
glimmerings of reason alone ; but by the light of revelation we
see much more of the glory of his counsels and operations. Yet
still, some parts of his way lie so much beyond the reach of our
intellect, as to appear to us absolutely iiTeconcileable with his
known perfections.
2. Others, by the clouds and darkness which are said to sur-
round this great King, understand his teiTor to his and his
people's enemies ; as, to Pharaoh and his host. But however
mysterious the proceedings of Jehovah to his subjects are, they
are all ordered in equity and goodness. For observe,
III. That righteousness and judgment are the ha-
bitation OF HIS THRONE. His kingdom is founded on
righteousness; established by righteousness; and is set up to
promote and pei'petuate its reign.
1. It is founded on righteousness. For this reign of God
over mankind, in and by Jesus Christ, is gracious, and there-
fore necessarily implies a relaxation of his right to punish, and
the adoption of an expedient to pardon and save the sinner,
without countenancing his sin. And what expedient has he
265
adopted to display the teiTors of his hohness and justice in ])ar-
doniiig sin ? The death of .lesus. It is therefore to the righte-
ousness and merit of his death that we owe the substitution of
the reign of leniency for that of rigour. It is the bleeding cross
that hath promised all, and swoni eternal grace. There it is that
blessings clustering rush on us in a throng, and close us round.
It is this hath brought the reign of grace unto us.
2. The throne of God is established by righteousness. Under
his government a perfect discrimination of character exists,
while the utmost im])artiality is observed in rendering to every
one his due, as, justice to every degree of delhupiency unrepented
of; mercy and gentleness to every returning and obedient soul;
and nothing but wisdom and love towards such as are u])right in
heart. And this righteous ])rocedvu'e gives stability and pei'ina-
nency to the throne of Jesus Christ. All other thrones will
fall ; and there will be a period when they become unnecessary,
and when they will crumble into dust. But there will never be
a period when the reign of Christ vvill not be for the good of
men; and necessary to iheir welfare. Hence, of his government
and peace there shall be no end, &c. His dominion is an ever-
lasting dominion, which shall not pass away, &c. Hence the
strength of the terms by which its perj^etuity is set forth, " Thy
throne, O God," &c.
3. This throne is to contribute to the diffusion and universal
reign of righteousness. It shews to men it.s importance ; it
commands tliem to follow after it ; and multiplies the means of
sjjroading it. For these reasons we observe,
IV. That .Jkhovah's keign is matter of joy to all.
" The Lord reigneth," &c. Such a reign can hurt none but
evil persons ; nor yet can it hurt them, until they become deter-
minately and incomgibly e\il : while those who are resolved on
living piously, and who for that reason are ex])osed to reproach
and persecution, derive the greatest advantage from it, being
shielded from it by the malice and rage of their persecutors.
And since it rescues men from all their miseries, saves them
from all their incpiietudc in seasons of reflection, aud renders
them indejiendcnt of all the sensual, noisv, and inconstant joys
of earth, raising them to the participation of intcllecUial, evan-
gelical, abundant, and abiding joys ; — in short, seeing it coni-
municates and secures all the good of earth and heaven ; — well
VOL. IV. N
266
may all be called to rejoice in it: " Let the earth rejoice." A
reign that exists for the good of earth, and is to be commen-
surate with it, is justly a cause of joy to all.
Improvement.
1. Since Jehovah reigns, let us be on our guard against all
the atheism, scepticism, and pride of philosophy ; endeavoimng
to fill our minds with the doctrine of the text, for our direction
and comfort.
2. As Jehovah's administration, in many parts of it, is too
deep for us to fathom, let us not curiously pry into its mys-
teries ; but judge of them by those parts which are naked and
open to us.
3. Since Jehovah's govermnent is founded on justice and
kindness, let us endeavour to avoid the penalties and secure the
blessings of his reign.
4. Since Jehovah's reign is matter of joy to all, let us rejoice
in its approach, and, to the best of our ability, promote its
spread and continuance.
Iota.
LXVI. THE EXCELLENCY OF UNION.
Psalm cxxxiii, 1.
" Behold, how good and how pleasant it is for brethren to dwell together in
unity."
Amongst the numerous excellencies which are connected with
true religion, the delightful union of which it is productive
holds a very distinguished place. Through the influence of
religion, men, whose condition in life, disposition of mind,
mode of education, and regular habitudes, have been not only
widely different, but also directly opposed to each other, have
become so closely united, that even heathenism, with all its in-
267
veterate opposition to levpalod truth, has been constrained to
attest, " See how these Christians love !" And this interesting
union has not been confined to the Christian dis])ensation, but
was manifestly a striking feature in the piety of rural and
patriarchal times ; and it also constituted a distinguished ex-
cellency in the Jewish church. David bears testimony to its
existence in his day, exclaiming, in the spirit of admiration,
" Behold, how good and how pleasant it is," &c. It is very
jirobable that this psalm was composed on the termination of
that civil war which had so long prevailed between the two
houses of Saul and David ; yet this language may very jno-
perly be applied, in reference to the harmony of religious so-
cieties or C-hristian churches. In thus using this portion of
Scripture, we shall,
I. Define the nature of scriptural union.
II. Assert its transcendent excellence. And,
III. Specify the means of its promotion.
1. Define the nature of scriptural union. This
union may be considered as including — Sentiment — Affection
— Design — 9.nA. Operation.
1. A oneness of sentiment. Whilst the different denomina-
tions of Christians, in consequence of their early associations
and impressions having been widely different, entertain notions
contrary to each other on various subjects of minor importance,
yet on the grand essential truths of Christianity they are one.
The fall, and consequent depravity of man ; the divinity and
atonement of Christ; the necessity and reality of the operations
of the Holy Ghost; and justification by faith alone, are doc-
trines which fonn a kind of central point, at which the Chris-
tian tribes meet and sing,
" Let names, and sects, and parties fall.
And Jesus Christ be all in all."
This is nianifi st by their writings, their public ministrations,
and their uniou of defence when these truths are assailed.
2. A union in point of affection. All those who are the
" children of God by faith," maintaining the same common
principles, influenced by the same powerful motives, partici-
pating the same spiritual enjoyments, and bearing the same
di\ine image, are the subjects of a mutual and tender affection,
N 2
268
which expresses itself by various acts of kindness, such as ad-
ministering to each other's necessities, steadily watching over
each other's interests, studiously labouring to promote each
other's hajjpiness, and patiently bearing with each other's in-
firmities, Rom. xii. 6—10; Heh. vi. 10; 1 Pet. i. 22 ; Gal.
vi. 2 ; Heb. X. 32—34 ; 1 John iii. 16, 17.
3. A sameness of pi inciple, and an union of heart, are very
naturally productive of a similarity of design. And Chris-
tians generally, and with steady uniformity, pui']:)Ose to secure
their own final salvation, — to endeavour instrumentally to effect
the salvation ol" their friends and neighbours, — to extend the
kingdom of the Redeemer in the earth, having for their ultimate
object the glory of God, Acts xxiv. 16; Rom. x. 1, xiv. 7, 8;
1 Cor. x. 31.
4. Operation. Tn this distinguished age of light and glory,
the followers of Christ generally agreee to merge their little
differences on minor points of faith, in a unity of effort to ac-
complish the giand object of their mutual purpose. If we turn
our attention to school institutions, to Bible societies, and to
Missionary establishments, we shall delightfully behold Chris-
tians of all denominations rallying round the common standard,
and marching on to certain conquest.
II. Assert its transcendent excellence. There are
many things which are very good, but not pleasant ; while other
things, which, to the vitiated inclinations of a depraved heart,
appear delightful, are in reality injurious and destmctive ; but
scriptural union is both " good and pleasant." This will ap-
pear, if we consider,
1. Its moral fitness. The imion of the Cliristian church is
in exact agTeement with the nature and perfections of God,
John iii. 16 ; 1 John iv. 8 — 10. Con'espondent with the great
designs of mercy in the gospel of Christ, Eph. ii. 13 ; Col. i.
20 — 22. And strictly congruent with the harmony of the hea-
venly world. Rev. vii. 9 — 17.
2. Its pleasing appearance. Whilst discord and hostility
ollend the eye, and pain the heart of the thoughtful ob.server,
union, of whatever descripiion, tends to excite the most plea-
surable sensations in the breast ; but this is more especially the
case when tranquillity pervades a religious society. When
materials originally so discordant are brought into a state of
269
delightful hannony, the scene is highly pleasing, and pro-
duces admiration, excites lively joy, and elicits sentiments of
giatitude. The Psalmist felt the influence of such a scene,
and made use of the most odoriferous compound, as a figure
by which to describe the eflTect which was produced upon his
mind.
3, I/s beneficial influence. Union ever tends to augment tlie
happiness of its possessor, — to recommend divine truth to man-
kind,— to extend the kingdom of Christ in the earth, — and to
give strength and stability to the Christian course, Rom. xvi.
19, 20; 2 Cor. xiii. 11 /
III. Specify the means of its promotion. In promoting
Christian union there are,
1. Some things to be avoided. If we would have peace in
our own bosoms, and live in peace with our Christian brethren
we must steadily avoid a spirit of evil surmising, and guard
against hard and uncharitable thoughts in reference to our
fellow professors, resolutely resisting every inclination to evil-
speaking and detraction. If we indulge thoughts which are in-
consistent with that " charity" which " thinketh no evil," we
shall involve ourselves in condemnation, and be in the way of
speaking those words, and performing those actions, which will
prove destructive to the union and happiness of the church, Eph.
i. 1, 2, iv. 26,27, ,31 ; .lames iii. 13 — 18, iv. 11. In order to
preserve Christian hannony,
2. There are some things to be performed. As we tu'e re-
gularly dependent upon God for strength and support, it is of
the utmost importance that we maint;iin constant connuunion
with him by lervent prayer ; also that we uniformly regulate
our conduct and conversation by that infallible directory which
infinite wisdom has furnished, making the sacred Scriptures our
constant guide at all times ; steadily and conscientiousl}' using
every means which has a tendency to unite us more closely to
our Christian brethren. Finally, above all, let us labour to
" gi'ovv in gi'ace and in the knowledge and love of God," so
shall we be preserved from every evil, and regularly demonsti'ate,
" how good and how pleasant it is for brethren to dwell together
in unity."
This subject,
1. Excites to close and serious self-examination
270
2. Teaches us that discord in religious societies impedes the
progress of the gospel.
3. Describes a line of conduct for us in the future part of
life.
Omicron.
LXVII. THE CHILDREN OF ZION SHALL BE
JOYFUL IN THEIR KING.
Psalm cxlix. 2.
" Let the children of Zion be joyful in their King."
The first and purest form of government which the world ever
knew, was a theocracy. But in proportion as the minds of
men became degi'aded and sensualized, this got into disrepute ;
and the beau ideal of polity was human monarchy. To have
the source of legislation in one of their own species appeared
desirable to the thinking part of the conmiunity ; places of
emolument and exaltation presented themselves to the minds of
the avaricious and aspiring ; while the multitude were allured
by a prospect of unbounded licence, and by the hope of pomj)
and show. Thus were the minds of all prepared to second the
designs of any daring adventurer, who might aim at the usurpa-
tion of sovereign power. The consequence was, that divine
government was soon postponed to human ; and from that time
to the present, this example has been almost universally fol-
lowed. Theocracy is no more. There is, however, a freedom
and volatility about the human mind, which human laws cannot
destroy or even suppress, and hence the gi'eat desideratum in
jurisprudence is, what can perhaps never be known, and cer-
tainly never reduced to ])ractice, except by Him who first
breathed into man a living soul. Of his power in spiritual go-
271
veniment, believers are illustrious monuments, as a consideration
of our text will serve to prove. The first thesis with which this
passage furnishes us is,
I. UeLIKVERS AKK " THE CHILDREN OF ZlON."
1. Zion is often used as an emblem of the church of God.
Ps. ii, 6 ; Isa. xxviii. 16 ; Rom. ix. 33 ; 1 Pet. ii. 6. It was
stable, Ps. cxxv. 1 ; so is tlie church. Matt. xvi. 18. It was
secm-e, Ps. xlviii. 3, 11, 12; so is the church, Eph. v. 29.
The situation of Zion was exceedingly beautiful, Ps. xlviii. 2 ;
so is that of the church. It is elevated above the din of the
world, and "breathes the spirit of a purer air," Matt. v. 14.
Zion was a holy mountain ; because on mount Moriah, which
joined it on the north-east, the temple of God was built, 2 Chron.
iii. 1 ; Ps. xlviii. 1 ; the cliurch is holy also, Eph. v. 27.
Mount Zion was peculiarly loved by God, Ps. Ixxxvii. 2 ; so is
the church, Eph. v. 25.
2. Believers are children of Zion by birth. Naturally we
are all " aliens from the commonwealth of Israel, and strangers
to the covenants of promise," Eph. ii. 11, 12. We can obtain
no entrance into spiritual Zion except by sj)iritual birth, John
iii. 0, 6. This birth is eflected through faith in Christ, by the
iuHuence of the Holy Ghost, John x. 9; Rom. v. 1, 2; Eph.
ii. 13; Tit. iii. 5, 6. It is frequently preceded by deep an-
guish, and distressing solicitude, .Ter. 1. 4, 5 ; Acts ii. 37, ix. 6,
xvi. 29, 30.
3. Believers can continue children of Tiion no longer than
while they retain faith, Heb. x. 38. By the retention of that
faith, which first introduced them into Zion, they still continue
members of Christ's mystical body. Hence the exhortation of
the apostle Paul, Col. ii. 6, 7. They therefore dwell in Zion,
knowing that destruction attends their leaving it, John xv. 6.
And from the public treasury of Zion they receive their sup-
port, they are fed, and clothed, Luke xv. 22 ; John vi. 3o, ol,
53—58.
4. Zion is often emblematic of heaven, Heb. xii. 22 ; Rev.
xiv. 1. If the church below be so secure, though still militant,
and encompassed by enemies ; so lovely, though sunounded by
the clouds of sense ; and so sacred, though environed by the
unclean and polluted ; who can describe or even imagine tlie
security, the beauty, and the sanctity of the church of the first-
272
bom in heaven ; around whicli no night ever closes, on which
no cloud ever rests, over which no wind ever blows, and towards
which no sin ever ajiproaches ! 1 Cor. ii. 9; Rev. xxi. 10 — 27.
5. Believers are children of Zion by a title to heaven, Acts
xxvi. 18 ; Eph. i. 18 ; Col. i". 12 ; 1 Pet. i. 3, 4. The title to
earthly inheritances is often very obscure and uncertain, and
consequently not unfrequently the subject of protracted litiga-
tion ; the title of believers to heaven is clear and indisputable,
Eph. i. 13, 14. The title to an earthly estate may be cut off.
The title of believers to heaven is indefeasible : it is founded
upon the promise, nay, upon the oath, of God, Heb. vi. 17,
18; and though the grass may wither, and the flower may fade,
yet the word of the Lord remaineth for ever. The second thesis
presented by our text is,
II. Believers have a " King."
1. Royalty is the centre of supremacy. A king is a supreme
governor. God, in this sense, is the king of believers. The
pope is the head of the Romish church. Civil governors are
the heads of national churches, but God is the head of his own,
the true church ; and consequently, all authority in that church
is communicated from Him. Its officers and labourers are of
his appointment. To some he grants the commission, " Go ye
into all the world," &c. Mark xvi. 15 ; and to others, a more
circumscribed commission. How great then is the impiety of
those who assume the garment of God's priesthood ; professing
the call of the Holy Ghost, without being even the subjects of
God's spiritual kingdom !
2. Royalty is the source of leyislation. God is the legisla-
tor of his people. His code is more pure than any ever con-
ceived by the human mind, for the perfection of human juris-
prudence, Rom. vii. 12. It does not result contingently from
any thing like an arbitrary constitution of the divine will, but
necessarily from the purity and wisdom of the divine mind. It
does not merely refer to outward conduct, but extends itself to
a cognizance of the thoughts and intents of the heart. Psalm
cxix. 96. The revelation of it is clear, nor is an extraordinary
extent of intellect necessary for its comprehension, Isa. xxxv.
8 ; for even those parts of it which defy unaided human re-
search, are made known to man by the teachings of the Spirit,
273
John xiv. 26; 1 Cor. ii. 13. For its requirements, see Matt.
37_3c).
3. Roi/alti/ is (he fountain of protection. Probably, the
ostensible reason lor the ajjpointment of a supreme governor,
has been almost universally ibunded ui)on this principle. Thus
the children of Israel, 1 Sam. viii. 19, 2U. Their first reason
for demanding a king, was, " that our king may judge us," i. e.
protect us from the wrongs which may be inflicted by those who
live imder the same government ; their second, " that he may
go out before us, and fight our battles," /. e. protect us from the
ambitious and unjust designs of surroundhig nations. In tlie
first of these senses, the protection of God over his subjects is not
required, because tlie kingdom of God is " peace ;" but in the
second lie exercises his royal power, far more completely and
effectively than consists with the ability of any human monarch,
Job. i. 10; Psalm v. 12, xxvii. 1, xxxvii. 17, 39, Iv. 22, cxviii.
8 — 12, cxlvi. 3 — 6. The third thesis, which our text presents
us, is,
III. Believers should be "joyful in their King."
1. Because he is the most glorious and dignijied of all
beings. Consider his nature. He is the independent Jehovah,
who was. Psalm xc. 2, xciii. 2 ; who is, Exod. iii. 14 ; who
shall be, Deut. xxxii. 40 ; Psalm xlv. 6. He is immutable.
Psalm cii. 2-3 — 27; Mai. iii. 6; Heb. xiii. 8; James i. 17.
He is omnipresent, and omniscient, 1 Kings, viii. 27 ; 2
Chron. ii. 6, vi. 18; Psalm cxxxix. 1 — 12; Jer. xxiii. 23, 24.
He is almighty. Gen. xvii. 1, xxxv. 11 ; Rev. iv. 8. Consider
his moral attributes, his benevolence, Exod. xxxiv. 6 ; Psalm
Ixxxvi. 5, cxlv. 8, 9 ; 1 Tim. ii. 3, 4 ; James v. 1 1 ; I John iv.
8. His justice, Deut. xxxii. 4 ; Psalm Ixxxix. 14 ; Rev. xv.
3, His wisdom, Ps. civ. 24, cxxxvi. 5 ; Prov. iii. 19 ; Rom.
xi. 33 ; Col. ii. 3 ; 1 Tim. i. 17. His truth. Psalm xxv. 10,
Ixxxvi. 15, c. 5, cviii. 4, cxlvi. 6 ; Rev. xix. 11. Consider his
works, and kingdom of nature. Gen. i. 1, xiv. 19, 22; Deut. x.
14; Psalm cxv. 16; Isa. xxxvii. 16; John i. 3; Acts xvii.
24. Consider his retinue. Psalm Ixviii. 17, civ. 4; Heb. i. 6,
14. How closely the honour and joy of a nation is connected
with the dignity of their monarch, will be evident without any
attempt at illustration.
N 3
274
2. Because by his charter they enjoy great privileges and
immunities. Whether any human monarch should he absolute,
is a question which does not demand much discussion, as most
men are agreed to decide it in the negative ; for on the one
hand a monarch is not always solicitous for the advantage of his
subjects ; and on the other, if he were, his capacities would not
be equal to his wishes. But, the absolute sovereignty of God
is justified by his independence, his benevolence, and his wis-
dom. He gains no advantage from his subjects, he is benevo-
lently disposed toward them, and he knows how to put his
designs into execution most advantageously for them ; hence he
communicates to them through his Spirit an evidence of their
acceptance, Rom. viii. 16 ; and through his word exceeding
gi'eat and precious promises, 2 Pet. i. 4. They possess peace
and joy, Rom. xiv. 17, xv. 13. They have the privilege of
rejoicing even in affliction, Rom. v. 3 ; 2 Cor. vi. 10. They
enjoy a freedom from condemnation, John iii. 18, v. 24 ; Rom.
viii. 1 ; and a well-gi-ounded hope of everlasting enjoyment,
Rom. V. 2 ; Col. i. 5, 27 ; Tit. ii. 13, iii. 7 ; Heb. vi. 19* Nor
is there any possibility for their charter to be revoked or taken
away.
3. Because the monuments of their great men are pro-
tected. The Bible is a record of the saints. In it are con-
tained monuments of their patience, meekness, courage, faith,
and heavenly-mindedness. Here we are taught to admire
their virtues, and excited to follow their example, Heb. xi. and
vi. 12.
4. Because their enemies are totally incident to disturb
his government, Dent, xxxiii. 26 — 29; Psalm xciii. 1.
5. Because his kingdom will ultimately be universal, and
all opposing poivers be destroyed. Psalm Ixxii. 17, ex. 1 ; Isa.
ii. 4, ix. 6, 7, xi. 9, xlv. 23 ; Jer. xxiii. 5 ; Hab. ii. 14 ; Mic.
iv. 1 — 3 ; 1 Cor. xv. 25 ; Rev. xi. 15. Human enemies shall
either be subdued by the influences of his gi-ace, or destroyed
by the power of his anger ; and diabolical enemies shall be
bound in chains of darkness. Rev, xx. 1 — 3.
" Come then, and, added to thy many crowns,
Receive jet one as radiant as the rest ;
Due to thy last and most effectual work,
Thy word fulfilled, the conquest of a world."
275
REMARKS.
1 . How great and glorious is the moral elevation of a be-
liever, and how insignificant does the honour of this world
aj)pcar, contrasted with the dignity of a Christian !
2. How great should be our solicitude to become subjects ot
the sjtiritual kingdom of Jehovah!
3. How indefatigable should we be in spreading the know-
ledge of God, by personal instruction,. — by example, — and b}-
the dedication of property, talents, and influence !
Mu.
LXVni. HOPE IN DEATH.
Proverbs xiv. 32.
" The righteous hath hope in his death."
The most part of this book of Proverbs consists of short inde-
pendent sentences, spoken by Solomon, the wisest of men, and,
as the Jews tell us, in the middle age of his life, Avhen his un-
derstanding was in its greatest vigour, and under the inspiration,
too, of the holy Spirit of ti'uth. Coherency of the parts, and
dependence of one thing upon another, is not to be expected in
a book of aphorisms ; for every sentence is to be taken by itself,
and includes an entire sense. We come therefore immediately
to the words of the text, — " The righteous hath hope in his
death." We shall,
I. Attend to the character of the persons that
HAVE hope in their DEATH.
II. Speak as to the object of their hope, or shew
WHAT THINGS THEY THEN HOPE FOR.
276
I. Attend to the character of the persons that
HAVE HOPE IN THEIR DEATH : — " the righteous."
1. On the mention of this character, that passage of the
apostle is apt to offer itself to our minds, " There is none
righteous, no, not one," Rom. iii. 10. Where then are the
righteous persons to be found that have hope in their death ?
We must consider, that the apostle, in the place quoted, means
the legally righteous ; none snch indeed are to be foimd on
earth ; but Solomon here speaks of those that are righteous in
a gospel sense, and many such are to he found.
2. All men are now in a fallen state. God made the first
man perfect, Eccl. vii. 29 ; after his own image. Gen. i. 27 ;
in integrity or righteousness, Avhich was his honour; but he
did not abide in the state in which he was made. The law that
was given him to observe he soon transgressed, though fur-
nished with full ability to keep it ; and so lost his innocence, or
legal righteousness, made himself sinful, and brought guilt and
moral' pollution upon all his natural ofis])ring. So that there is
none righteous, so as to be innocent and sinless ; not one : all
are conceived and bom in sin, Ps. li. 5 ; and so are sinners by
nature. And as to practice, " there is not a just," or righteous,
" man on earth that doeth good, and sinneth not," in a legal
sense, E^ccl. vii. 20.
3. Yet every true believer in Christ is righteous, according
to the covenant of grace. Every believer in Christ is in him,
and has righteousness imputed to him, 1 Cor. i. 30. It pleased
God, on the fall of the first Adam, to set up his Son as a se-
cond Adam, that, " as by the offence of one, judgment came
upon all men to condemnation, even so, by the righteousness of
one, the free gift came upon all men to justification of life : "
that " as by one man's disobedience many were made sinners,
so by the obedience of one shall many be made righteous,"
Rom. V. 18, 19. God hath made Christ, who knew no sin, a
sin-offering for us, that we might be made the righteousness of
God through him, 2 Cor. v. 21. This system was the con-
trivance of infinite wisdom, originated in the free grace of God,
is a doctrine that could be only known by divine revelation, in
which it is exhibited in the clearest light : " the righteousness
of God, by the faith of Jesus Christ, to all and upon all that
believe," Rom. iii. 22. Believers in Christ are justified before
277
God ; their guilt is taken away ; tliey are constituted righteous,
restored to the Divine favour, enjoy inward ])eace, and jiossess a
title to heaven.
4. Believers in Christ have also an inherent righteousness
wrought in them by the Holy Spirit. They are renewed hv
tlie Holy Ghost, Tit. iii. o ; and made partakers of a divine
nature, 2 Pet. i. 4. Though free justification and entire sunc-
tification are ditierent degrees of a work of gi-ace on the heiirt,
yet the fonner is preparatory to the latter; and even the former
blessing is insei)arably connected with the reign of gi-ace within.
" Sin shall not have dominion over you, for ye are not under
the law, but under grace," Rom. vi. 14. All that live in the
I'avour of God are graciously fitted for a life of holiness. They
are created in Christ to good works, Ejih. ii. 10 ; and with their
new nature they have the Spirit of God put within them, to
cause them to v»alk in his statutes, Ezek. xxxvi. 27.
o. Believers in Christ are not only hahit%ially righteous by
their regeneration, but they endeavour to be actually righteous,
in imitation of Christ. Being united to him, and led by his
Spirit, they endeavour to walk as he walked. And the ajjostle
says, " He that doeth righteousness is righteous, even as he is
righteous," 1 John iii. 7. Being bom again, bom from heaven,
they are in the way of faith and holiness tending thither. They
delight in the law of God after the inward man, and endeavour
a conformity to it in the whole course of their actions. What
God requires they sincerely try to render to him, — the superla-
tive love of their heart, and the impartial and constant obe-
dience of their lives. These now are the righteous persons who
have hope in their death.
II. Shkw thk object of theik hope, oh what things
THEY HOPE FOK I\ THKIH DYING MOMENTS. Hope is an
expectation of something future and good, which God has pro-
mised ; and the expectation of it is attended with pleasure and
delight, in proportion to their thoughts of its excellency, and to
the assurance with whicli they expect to enjoy it. Accordino-jy,
the Christian's ho])e is called " the rejoicing of hope," Heb. iii.
it. We shall mention a few things the righteous hope for in
their dying moments.
1 . They hope for the gracious presence of God with them in
that solemn crisis. And indeed they never more need his re-
278
viving, supporting, and protecting presence, than when called
to walk through the valley of the shadow of death. Their hope
of this necessary and im2)ortant blessing is founded on such
promises as these : — " I will never leave thee, nor forsake thee,"
Heb. xiii. 5 ; " This God is our God for ever and ever : he
•will be our guide even unto death," Ps, xlviii. 14 ; " My flesh
and my heart faileth : but God is the strength of my heart, and
my portion for ever," Ps. Ixxiii. 26. It is the consciousness of this
gracious presence of God with them in their latter end, that forti-
fies them against desponding fears, and refreshes their souls with
light and comfort, when all other things appear dark and gloomy
about them. Hence, David says, "■ Yea, though I walk through
the valley of the shadow of death, I will fear no evil ; for thou
art with me; thy rod and thy staff they comfort me," Ps. xxiii.
4. From this promised grace, and powerful presence of God,
they hope for safety in their passage fi'om this to the future
world.
2. They hope for the immediate admission of their souls into
heaven : that, having guided them with his counsel during life.
He will at death receive their spirits into glory, (Ps. Ixxiii. 24,)
to dwell in his presence, where there is fulness of joy, and plea-
sures for evermore, Ps. xvi. 1 1 ; where all evil is excluded, and
all good is present, to fill the largest extent of their desires and
wishes. The hope of this founded on several promises : "If I
go and prepare a place for you, I will come again, and receive
you unto myself; that where I am, there you may be also,"
John xiv. 3. Christ in his testament, which is of force and
unalterable by his death, appoints to his saints a kingdom, into
which being risen, he, as forerunner, is for them entered, with
a declared purj^ose to prepare for their coming, and to keej)
open the way by his intercession. Hereupon their death comes
under his direction and ordering, as having the keys of death
and the invisible world. And when he sends death for the souls
of believers, they have the like privilege that Stephen had, of
committing them into his hand, as ready to receive them, and
present them with acceptance to the Father. And thus, being
" absent from the body, they are present with the Lord," which
is far better, 2 Cor. v. 8; Phil. i. 23; added to the "spirits of
just men made perfect," Heb. xii. 23 ; and so they enter into
the joy of their Lord, Matt. xxv. 21.
279
3. The righteous, in death, hope for the resurrection ofth<.
bodies, in the appointed season, to a glorious immortality. The
hope of this they found on that declaration, " This is the Fa-
ther's will who hath sent me^ that of all which he hath given ine
I should lose nothing, but should raise it up at the last day,"
John vi. 39. The apostle says, " I have hope towards God,
that there shall be a resuirection of the dead, both of the just
;uid unjust," Acts xxiv. 15. Though the bodies of believers
go down to the gi'ave, they do not lose their relation to Christ,
but remain united to him. They sleep in Jesus, and under his
eye as guardian of the dust, which, however scattered, is pre-
cious and sacred ; and them that sleep in Jesus will God bring
with him, 1 Thess. iv. 14. Christ's resuiTection is the pattern
and j)ledge of the resurrection of the bodies of the saints, and
will infer it as desirable and blessed. Christ being risen from
the dead, is become the first-fruits of them that sleep, 1 Cor.
XV. 20 ; and as he rose m glory, they shall in this respect be
confonned to him, Phil. iii. 21. All this the righteous die in
the hope of, and therefore can freely deposit their flesh in the
dark and silent grave, where it shall rest in hope ; foreseeing
that eventful time, when it shall be raised from thence with un-
speakable advantage, every way suited to the noblest operations
of the perfected soul, and to all the important uses of the resur-
rection state.
4. The righteous in their dying momenta have a hope of eter-
nal life, and complete salvation of (heir entire nature, soul and
body, reunited at the resurrection; of all the promised glo-
ries of the heavenly state. Eternal life is the great promise
of the gospel. " This is tlie promise that he hath promised
us, even eternal life," 1 John ii. 25 ; and, " in hope of eternal
life," Tit. i. 2. All the hopes of Christian believers look to-
wards this, and centre in it. These are some of the chief things
the righteous hope for in death.
APPLICATION.
The use that we are to make of this subject is obvious. Let
us labour to be righteous persons, in order to our having hope
in our death ; to have our sins pardoned through faith in the
sacrifice of Christ, our souls sanctified by the Holy Spirit, and
280
then to be holy in all manner of conversation. To this end let
us beg of God, in the name of Christ, for flie Holy Spirit to
assist us in the exercise of I'aith, to renew our nature, and enable
us to walk in newness of life. And being on impartial trial
that we are real Cluistians, let us live and die " waiting for the
hope of righteousness," as the apostle describes the believers in
his day. Gal, v. 6.
Theta.
LXIX. THE DOCTRINE OF A FUTURE JUDG-
MENT A POWERFUL ANTIDOTE TO DISSI-
PATION.
ECCLKSIASTES Xi. 9.
" Rejoice, O young man, in thy youth; and let thy heart cheer thee in the days
of thy youth, and walk in the waj's of thine heart, and in the sight of thine eyesj
but know thou, that for all these things God wUl bring thee into judgment."
Such was the language of Solomon, king of Israel, who was
the wisest of men. He had lived long, and had seen nnich.
He had sought happiness in philosophy, in all the gaieties of
life, and the gratifications of sense, and appetite, and passion.
And what had he found ? That all was vanity — all incapable of
making an immortal spirit happy. He had largely tasted the
pleasures of sin, and had proved them defective, because they
were transient, and productive of deep remorse. Like the little
book in the Apocalypse, in the mouth they were sweet, but in
the belly they were bitter. Solomon was well acquainted with
human nature ; he knew what it was in youth, for he himself had
been young ; he knew with what ardour young people generally
pant after pleasure, and how prone they are to desire those plea-
sures which are forbidden, and which demoralize and destroy
the soul, and he was desirous of preserving them from becoming
281
their victims. To accomplish this, he reminds them of a fu-
ture judgiuent: " Rejoice, O younij man, in thy youth but
know thou, that for all these things God will bring thee into judg-
ment." As though he had said, " Well, young man, you seem
bent on your pleitsuri'S, you are resolved to have your own way ;
then take it, but remember you must hereafter be brought to
judgment for it." This is a solemn thought, and one in which
we are all dee])ly interested. Let us, remembering that we must
be brought to judgment, seriously direct our attention to this sub-
ject. Our text teaches us.
I. That there will be a future judgment. The doc-
trine of a future judgment, though perhaps not discoverable by
the unassisted powers of reason, is in perfect accordance with its
dictates. It is essential to the perfection of the divine govern-
ment. The government of God must necessarily be a perfect
government : under a perfect government the vicious nmst be
punished, and the virtuous rewarded ; but in the present life
this is not done. Here we see Nebuchadnezzar on the throne,
and Daniel with the lions, — Nero in the palace, and Paul and
Silas in the inner prison with their feet fast in the stocks. Here,
whilst the proud are called happy, and they that work wickedness
are set up. the precious sons of Zion, comparable to fine gold,
are esteemed as earthen ])itchers, the work of the hands of the
potter. But if rewards and punishments be essential to a per-
fect government, and if the government of God be perfect, as
these are not distributed here, they must be hereafter. That
which reason renders probable, revelation has made certain, Acts
xvii. 31 ; xxiv. 25.
1. The time of the judgment is appointed. At the end of
the world, when, strictly speaking, time shall be no more. When
all the progeny of Adam shall have had their day of probation.
When the gospel shall have been preached in all nations, and the
offer of salvation made to every individual. When the redeem-
ing acts of Christ ou earth shall all have been accomplished.
2. Its immediate precursors are described. The world shall
be destroyed by fire, 2 Pet. iii. 7 — 12 ; the Lord shall descend
from heaven, 1 Thess. iv. 16; he shall coiue in his own glory,
Matt. XXV 31 ; and in the glory of the Father, Matt. xvi. 21.
And as the processions of judges and princes are rendered more
august, and imposing, and impressive, by the solemn tones of
282
music, and a numerous and splendid retinue, so he will come
with all his holy angels. The gi'aves shall be opened, and the
dead shall arise. Yes, and we shall all be witnesses of these so-
lemnities ; we shall behold the opening graves, the flaming world,
and the descending Judge; and shall behold them either with
unspeakable joy, or indescribable horror, as our state shall be.
3. The Judge is named. The man Christ Jesus. He in
whom dwelleth all the fulness of the Godhead bodily. By whom
all things were made, John i. 3 ; and sustained. Col. i. 17 ; and
governed, Isa. ix. 6 ; by whom the whole world is redeemed, 1
Tim. ii. 6 ; who is the only mediator between God and man,
ver. 0 ; the great depositary of all grace, John i. 16. He is
every way qualified to judge the world, for he exactly knows the
character of every individual, therefore cannot be imposed upon ;
and inflexibly just, and therefore cannot be corrupted.
II. That Gob will bring us into judgment. During
the period of probation, God treats us as moral agents, and does
not ordinarily compel us to any thing. In matters of salvation
he commands, entreats, invites, promises, and threatens : but if
these fail in producing their proper eflfect, he never adds physi-
cal force.
" Heaven wills our happiness, allows our doom,
Invites us ardently, but not compels."
But the period of probation once terminated, moral suasion with
sinners shall cease for ever. Now it is optional whether they
will be saved ; but then it shall not be optional whether they
will be judged. Now they may or may not approach Christ as
a Saviour ; then they must and shall approach him as their
Judge; for,
1. All shall be brought into the judgment. All of every
age, from Adam to the last of the human family. — Of every
nation, scattered over all the continents and islands of the globe.
— Of every tongue, who whilst here were barbarians to each
other. — Of every grade of intellect and science, from the rude
aborigines of New South Wales to the most enlightened and ac-
complished of the human race. — Of every shade of character,
from the atheist to the Christian, and from the abandoned pro-
fligate to the saint perfect in Christ Jesus. — Some will gladly
283
obey (he summons to approach the Judge : not because they
have never sinned against God ; — nor because their sins were
either so few, or so trivial, as not to deserve punishment ; — nor
because their works of righteousness were sufficient to counter-
balance their unrighteousness, or make atonement for their sins :
—no, but because they had fled to Jesus as their Saviour, and
had been pardoned, regenerated, adopted, and sanctified. In
the person of their Judge they contemplate their friend, whose
appearing they had often anticipated with delight, as that event
which should eternalize their union with Christ, and consum-
mate their bliss. — But others, had they power to resist the au-
thoritatire command, wouldnever approach the Judge. Their
sins stare them in the face. On earth they had their good
days; health, friends, the bounties of Providence, the bless-
ings of grace ; the Bible, the ministry of reconciliation, the se-
cret strivings of the Spirit of God. But all these they abused.
Gladly would they be annihilated rather than meet the Judge.
But it cannot be avoided, for,
2. God ivill bring them into the judgment. He can do it,
for he is omnipotent in power, and therefore can accomplish
whatever he pleaseth. Omniscient, and therefore not one of
the gi-eat family of man can possibly elude his notice. And as
he is the God of truth He will do it ; for he has spoken the word,
and it shall be accomplished.
III. That God will bring us into judgment for all
THP;sK THINGS — For walking in the ways of thhie heart and in
the sight of thine eyes ; by which expressions we are to under-
stand those ways which are prompted from within, or excited
from without. The heart being deceitful and desperately wick-
ed, those ways are all bad. It prompts to nothing but evil, and
in its unrenewed state is incapable of excitement to any thing
else but by a divine jjower. These ways are numerous ; let me
mention two.
1. The way of infidelity . God's existence is denied. "The
fool hath said in his heart there is no God :" or if there be a
God, He is utterly regardless of the actions of men. Or the
Bible is not true, and therefore the preparation it enjoins as es-
sential to future happiness is not necessary. Or if it be neces-
sary, we may safely live in the neglect of it in the season of
284
youth and health, for we may obtain it on a death-bed. Or
should we happen to die without it, God is too good and merciful
to punish us everlastingly.
2. The way of sensuality. Infidelity removes restraints, and
leaves the corrupt heart free to its own actings. Infidelity, in
youth, opens the door to every S2)ecies of licentiousness ; for
youth is naturally sensual. But for all these things you must be
brought into judgment : every thing, every secret abomination,
as well as every public action ! O what a discovery will then
be made !
In conclusion, let me instruct you to place before your minds,
especially in seasons of temptation, a future judgment. Its ef-
fect will be salutary. It will preserve you from those pleasures
only which poison and kill: the contemplation of judgment
well comports with the highest rehgious enjoyments. May you
have boldness in that day !
Omega.
LXX. JEHOV^AHS DESCRIPTION OF THE
MESSIAH.
Isaiah xlii. 1—4.
"Behold my servant, whom I uphold ; mine elect, in whom my soul
delighteth," &c.
The testimony of Jesus is the spirit of prophecy. The pro-
phets were the harbingers and messengers of Jesus. His Spirit
was in them, his name was their glory, and his advent formed
the theme of their prophecies. The events they predicted, the
messages they bare, and the sennons they preached, were but
subordinate parts of their ministry. To prepare the world for
the coming of the Messiah, to display the dignity of his person,
the benevolence of his character, and the glory of his kingdom,
285
were the principal objects for which they Uved and laboured.
Isaiah was the most celebrated of these highly favoured men.
How many testimonies of Jesus are found in his writings, and
how descrii)tive are those testimonies ! That the text relates
wholly to Christ, appears no less from its intrinsic character,
than from the testimony of Matthew, chap, xii, 18; where he
quotes it almost verbatim, and applies it to a particular circum-
stance in our Saviour's history. We will, in endeavouring to
profit by the text, consider,
I. Thk chauactkk of the Messiah. He is God's ser-
vant, and his elect, &c. •' Behold my servant," &c. A servant
supposes subordination and inferiority. He who serves is be-
neath him whom he serves. He may, in many respects be his
ecpial, or perhaps his superior ; but as his servant, he is beneath
him. Jesus Christ thought it no robbery to be equal with God,
and he possessed all the fulness of the Godhead ; but he took
upon him the Ibim of a servant. Here was subordination and
inferiority ; and though he said, " I and my Father are one ;"
yet he said, " My Father is greater than I." Should this ap-
pear mysterious, so it must remain. Christ was the most mys-
terious person that ever existed. A servant supposes service or
work to be done. Jehovah had work to be done in this part of
his dominions, — a violated law to be fulfilled, — an exanqde of
consummate perfection to be exhibited, — a revelation of pure
unadulterated truth to be made, — an atoning sacrifice to be
ofi'ered, — hell to be conquered, — and a way opened into the
kingdom of heaven for all believers. And this work could be
effected by Christ alone. Milton sujq)osed that when the
scheme of human redemption was proposed among superior
spiiits, " all the heavenly choir stood unite, and silence was in
heaven ; on num's behalf, patron or intercessor none appeared,
much less that durst upon his own head, draw the deadly for-
feiture." But Christ undertook our ransom, and came into the
world to work the works of God. A servant sup])oses subjec-
tion. Servants are sometimes placed in circumstances of j)eril ;
and risk, and sacrifice, and danger, attend them, in promoting
the iiUerests of their masters. But, as servants, they are bound
to submit. The work of Christ was the most tremendously
awful work that was ever undertaken ; but he submitted to the
will of God, Matt. xxvi. 39. Christ was God's elect: "Mine
286
elect, in whom my soul," &c. To elect is to choose : Christ
was chosen, see Ps. Ixxxix. 19; 1 Pet. ii. 4 — 6. This shews
that the act of redemption originated in the Divine will ; " God
so loved the world that he gave," &c. ; that it was free and not
necessitated. Man might have been left to perish without
any impeachment of the Divine goodness. But God chose to
redeem the world, and he chose his Son to be the agent of
human redemption. It also instruets us, that man's salvation
is infinitely dear to God. Christ was God's elect, in whom his
soul delighted. He was God's " dear Son," and his " beloved
Son," who was in the bosom of the Father : and yet he spared
not his own Son, but delivered him up for all.
II. The qualification of the Messiah. " I have put
my Spirit upon him." God invariably qualifies his servants
for their work. And the Spirit of God is the great agent by
which all moral good is eflfected.
1. God put his Spirit upon Christ as a public recognition
of his Messiahship. When John came preaching in Judea,
considerable expectation was excited concerning him. Multi-
tudes flocked to his ministry, and submitted to his baptism ;
and J esus also " came from Nazareth of Galilee, and was bap-
tized of John in Jordan ; and straightway coming up out of the
water, he saw the heavens opened, and the Spirit like a dove
descending upon him ; and there came a voice from heaven,
saying. Thou art my beloved Son, in whom I am well pleased,"
2. God put his Spirit upon Christ to fortify him against
the attacks of temptation. He was in all points tempted like
unto us. Satan levelled his heaviest artillery, and shot his most
fiery darts at the Redeemer; and especially during the forty
days that he was in the wilderness; but he was prepared for
that attack, " For Jesus being full of the Holy Ghost returned
from Jordan, aud was led by the Spirit into the wilderness," &c.
Luke iv. 1 , 2.
3. God put his Spirit upon Christ to anoint him for preach-
ing the gospel. Christ was the great patron of public preaching.
" The Spirit of the Lord," said he, " is upon me, because he
bath anohited me to preach the gospel to the poor," &c. Luke
iv. 18. And when he commissioned his disciples to preach the
gospel, he said, " Receive ye the Holy Ghost."
4. God put his Spirit upon Christ for the purpose of work-
287
iug miracles. " If I cast out devils by the Spirit of God, then
the kingdom of God is come nigh unto you," Matt. xii. 28.
God anointed Jesus of Nazareth with the Holy Ghost, &c.
Acts X. 38.
III. The work or the Messiah. " He shall bring forth
judgment to the Gentiles." This expression may be misunder-
stood, as the term judgment is dilferently interpreted. — Punish-
ments ai"e called judgments. Thus God brought Israel out of
the land of Egypt, with a strong hand and with great judg-
ments. Judgments are prepared for scorners. Judgment must
begin at the house of God. " A fearful looking for of judg-
ment," &c. But Christ came not to bring punishment, but sal-
vation to the Gentiles. The term judgment signifies that body
of holy doctrine which God revealed to the Jews. The pre-
cepts, with which the Old Testament abounds, are called God's
judgments. How common are such phrases as the following !
" These are the judgments which the Lord commanded." "The
judgments of the Lord are true and righteous altogether."
" Give the king thy judgments." " I have sworn that I will
keep thy righteous judgments." — God's precepts are very pro-
])erly called his judgments. What is man's judgment biit his
ojnnion, or decision, on any given subject ? And the Scriptures
are God's judgments, his fixed unalterable decisions. But these
judgments, laws, and testimonies, were revealed to the Jews
only; for it was said concerning them, "He (God) hath not
dealt so with any nation, and as for his judgments," &c. Ps.
cxlvii. 20. But the work of the Messiah was to bring forth
judgment, or, as St. Matthew expresses it, "to shew judgment
to the Gentiles." And as that body of revealed truth, under the
Old Testament dispensation, is called God's judgment, so the
doctrine of the gos])el, which the Messiah was to bring forth, is
designated by the same appellation. Hence, Christ said, " For
judgment am I come into this world." No arguments are neces-
sary to prove that Christ hath brought forth judgment to the
Gentiles. Are not we Gentiles ? Have we not the laws, sta-
tutes, and testimonies of God ? Christ preached his own gos-
pel, and charged his disciples to " go into all the world," &c.
IV. Th?: manner how Messiah should execute this
AVORK. " He shall not cry," &c.
\. He shall do it unostentatmisly. He shall not court pub-
288
lie patronage. He shall not imitate the princes of this world,
who make their entries into cities in regal pomp and splendom".
Nor shall he court the foreign aid of rhetoric, to establish his
cause upon earth, Matthew declared concerning him ; •' Great
multitudes followed him, and he healed them all ; and charged
them tliey should not make him known : that it might be ful-
filled which was spoken by Esaias the prophet, saying. Behold
my servant," &c. "He shall not strive nor cry; neither shall
any man hear his voice in the streets." Never was there an in •
dividual upon earth, who possessed such an opportunity of gain-
ing popular praise as Jesus Christ. In his person he was fairer
than the children of men : and by his authority, his preaching,
and his miracles, he might have won the world to himself. But
he sought not honour from men ; when they wished to make
him a king, he withdrew himself from them ; and when he heal-
ed the multitudes, he charged them that they should not make
him known. Truth " needs not the foreign aid of ornament,
but is, when unadorned, adorned the most."
2. He shall do it tenderly and compassionately. " A bruised
reed shall he not break," &c. The expression, " a bruised reed,"
&c. may be designed to convey ideas of the compassion of Christ
towards penitent sinners. A reed is an emblem of weakness,
and a bruised reed is still weaker. How unable is it to support
itself! And such is the feebleness of poor broken-hearted sin-
ners, who are crushed to the earth with a load of guilt. He will
not extinguish the dimly burning lamp, for so critics say the
phrase of " a smoking flax," should be translated ; a lamp that
has more smoke than light, and that burns dimly for the want of
more oil. Christ will not break the one, nor extinguish the
other. " He shall bring forth judgment unto trath." This sig-
nifies that his gospel, which is designated as judgment, shall tri-
mnph over all opposing powers.
3. He shall do it courageously and fearlessly. He shall not
fail, nor be discouraged. Never were there more discourage-
ments thrown in the way of any undertaking, than the Re-
deemer met with in working the works of God. That devils
should seek to discourage Christ, cannot surjn-ise us, for Christ
was manifested to destroy the works of the devil, to curb his in-
fluence, and to bruise his head ; but that men should seek to
discourage Christ, how strange ! But he could not be discou-
289
raged. We are discouraged by the doublful issue of our under-
taking, by the impotency of our powers, and the magnitude of
the opposition raised against us ; but Christ could not be dis-
couraged on either of these grounds. The isles shall wait for
his law, that is, his gospel, which is the law of the spirit of lilii
in Christ Jesus. How pleasingly is this Scripture fultilled in
our day !
In conclusion, we call your attention to the mandate of Je-
hovah.— " Behold my servant ;" read of him, study his charac-
ter, believe in his name. Behold his condescension, his love,
his sullerings. Behold him, that you may know him, that you
may love, that you may imitate him. Behold him till you are
changed into his image from glory to glory, even as by the
Spirit of the Lord. Amen.
Beta.
LXXI. ISRAEL SAVED IN THE LORD.
Isaiah xlv. 17.
" But Israel shall be saved in the Lord with an everlasting salvation."
The Old Testament Scriptures arc written much in the pro-
phetic strain, and abound in i)redictions, the accomplishment of
most of which is a proof of their divine authority. In this
chapter there is a prophecy of the deliverance of the Jews from
the seventy years captivity in Babylon, by Cyrus the INIede,
who was to be the insti'uinent God would employ in their re-
lease ; and intimations what he would do for him, to enable
him, in reference to that great work. His projdiecy concern-
ing CjTus was given above an hundred years before he was
bom, and contains many wonderful, and humanly speaking,
VOL. IV. 0
290
unlikely things of him. For instance, that this truth should be
foretold so long before this remarkable event, that he should be
identified by name, that he should conf[uer so potent a monarchy
as Babylon, and that, though a heathen, he should favour and
restore a religion which his predecessors had attempted to de-
stroy. This prediction of such remarkable events could proceed
from God only, to wlioni all future events are present, even
those that are merely contingent, and depend only on his sove-
reign pleasure, and the will of free agents. To foretel such
things is the sole prerogative of the Divine Being, whose under-
standing is infinite, and he triumphs over idol gods on this ac-
count. '* Let them bring them forth, and shew us what shall
happen : let them shew the former things what they be, that
we may consider them, and know the latter end of them ; or
declare us things for to come. Shew the things that are to
come hereafter, that we may know that ye are gods," Isa. xli.
22, 23.
Our text contains a promise of " everlasting salvation" to
the pious .Tews, and is brought forward among the joromises of
their temporal deliverance from the Babylonish captivity ; and
is a better, gieater, and more lasting, — a salvation that affects
the soul, preserving it from endless misery, and securing its ever-
lasting happiness, in and through the Lord Messiah.
1. The glorious object : — Everlasting salvation, in the
Lord.
\. Everlasting salvation includes a deliverance from igno-
rance, guilt, depravity, misery, danger; and the possession of
light, peace, purity, love, happiness, and security ; and this
state continued and increased for ever. It is grace consum-
mated in endless glory. For a most animating description of
that liappy state, read fi'om the 9th verse to the end of the 7th
chapter of the Revelation of St. John.
2. This everlasting salvation is in the Lord, the Lord Mes-
siah, Jesus Christ. It is emphatically said to be in him. It
is in him as a possession, purchased by his own blood, in whose
right only we can obtain it. It is in him as an inheritance
kept in trust, and to be conveyed by him, to the appointed heirs
of it. It is in him as the grand exemplar, in his human na-
ture, of the complete and final happiness of the saints who
are predestinated to be conformed to his image in holiness and
291
glory, Rom. viii. 29 ; tlieir bodies, at the rosuirectioii, will
be changed and fiishioned like unto his glorious body, Phil,
iii. 21. It is in hiui both as a beatific object and a perj)etual
niediuni, through which the blessed will see and enjoy God lor
ever.
II. The character of the persons to whom everlast-
ing SALVATION IS PROMISED : — Israel.
1. Israel is a name of great distinction in Scripture. God
himself gave it to the patriarch Jacob, and in very peculiar
circumstances. He said to him, '•' Thy name shall be called
no more Jacob, but Israel;" the reason is added, "for as a
})rince hast thou power with God and with men, and hast pre-
vailed," Gen. xxxii. 28. He prevailed with God lor the bless-
ing, and having obtained that lavour, he then prevailed with
men. After he was so designated, his posterity bore that name.
In the Old Testament they are called the men or children of
Israel, Israelites, and frequently Israel ; as we are now called
Chiistians, from Christ. But here we must consider, these
were Israelites only by carnal generation : thus all that de-
scended from Jacob were Israelites ; not Israelites in spirit and
temper, imitating the faith and treading in the steps of their
progenitors, Abraham, Isaac, and Jacob. Hence, says the
apostle, " They are not all Israel, which are of Israel," Rom.
ix. 6 ; they are not like their father Jacob, who are his seed.
All are not Israelites in heart, interested in the blessings of the
new covenant, that are Israelites by descent, and in name and
profession. Now the Israelites to whom everlasting salvation is
promised, are such as are so in a si)iritual sense ; and under the
name of Israel, in this sense of it, all true believers in Christ
are comprehended. But let us attend to a more full description
of their character.
2. True Israelites, or Israelites indeed, as our Saviour
called Natha7iiel, are such as have given their uii/eigncd con-
sent to be God's people ; such as have been led by divine power
cordially to acknowledge his right to them, and their best ser-
vices; sincerely to accept of him in Christ, for their God, their
portion and supreme felicity, and to suiTender themselves to
him as their sovereign Lord and rightful owner ; to be his peo-
ple, subjects, and servants; and to love him above all, and to
live to hiui and for him, resolving in his strength to make the
292
doing his will the work of life, and his glory the end of it. In
short, they are such as have joined themselves to the Lord in a
peq)etual covenant never to be forgotten, with enlargement of
heart, and full consent to all that is oflered and prescribed in
t\\e covenant of grace ; have renounced all other lords that had
dominion over them, and engaged to serve God as his peculiar
people.
2. In consequence of this, true Israelites are such as live
in an unreserved subjection to the laws and government of
God and the Redeemer. They " delight in the law of God
after the inward man," Rom. vii. 22 ; and endeavour after a
conformity to it through the whole course of life. Though as
justified ])ersons only, they cannot say they have no inward sin,
yet they have none but \\hat they hate, and are desirous to be
saved from : the}^ have none that reigns in their hearts and has
dominion over them : none but what they gioan under, and
are sincerely engaged in mortifying, and long for the period
when they shall be delivered Irom it. What God requires
they resolutely endeavour to render him, such as the superlative
love of their heart, and the universal, constant, persevering
obedience of life. Through faith in Christ they are vitally
united to him, and from him receive those hourly supplies of
grace that qualify them for every good word and work. They
are such, after all, as, under a sense of their own manifold
imperfections, rely on the merits of Christ for everlasting sal-
vation, counting all things but loss, that they may win Christ,
and be found in him, in order to their present acceptance with
God, as well as at the last great day of account. Such now
are true Israelites, to whom everlasting salvation is here pro-
mised.
III. The grounds of the certainty of their sal-
vation.
1. The possession Christ has taken of it, in the name
and nature of all true believers in him — " Whither the fore-
runner is for us entered, even Jesus," Heb. vi. 20. And what
his design was in ascending into heaven, he told his disci])les
before he left them : " In my Father's house are many man-
sions : I go to prepare a place for you. And I will come
again, and receive you unto myself; that where I am, there
ve mav be also," John xiv. 2, 3. And what he said to them,
293
he says to all his true disciples and followers. Having laid
down his life on the cross, he rose and ascended into luavrn,
not onlv to enter on his own glorv, but to take uj), and kt'(>p
possession of the mansions in his Father's house, for his fol-
lowers, in which they are to live and reign with him for ever.
2. Christ's intercession which he ever lives in heaven to
make for them. Which proves, according to the apostle's
method of reasoning, that he is able to save to the uttennost,
Heb. vii. 25, or elf ro ■HravTEXef, to all kinds of perfection, a
perfection of parts here, and of degrees hereafter ; in fact, with
an everlasting salvation, as it is in the text. He pleads the
merit of his blood shed on earth in the heavenly sanctuary,
that his ])eople may be brought to glory ; and he will never
give up his suit, till they all who believe in him and follow liim
be possessed of perfect and everlasting salvation in his presence
above.
3. His mighty power, which is engaged for them. The
apostle says, the hea\'enly inheritance is kej)! for them, :in(l
they for it, by the ])ower of God, which is almighty, — ':an
never be overcome, and shall never be withdrawn, 1 Pet. i.
4, 5.
4. God's promise. " This is the record that God hath given
to us eternal life, and this life is in his Son," John v. 11. God's
])romise is the greatest security that can be given, for he cannot
lie. Tit. i. 2. But to prevent or remove the doubts and fears to
which his jjeojde are subject, he has graciously added his oath
to his promise, Heb. vi. 17, 18.
APPLICATION.
1. How precious should Christ be to believers ! Their obli-
gations to him are deep and everlasting, as his death was the
])rice of their everlasting salvation ; of all that grace by which
they are made Israelites indeed, and enabled to show themselves
such in the course of their lives here, and shall be perfectly and
for ever saved at the last.
2. Tlie Lord's people have good reason to love Christ's ap-
pearance. This is given as their character, 2 Tim. iv. 8 ; and
the reason of it is, because then they are to be saved with an
everlasting salvation. He will a])])ear at the end of time, without
.sin, to their everlasting salvation, Heb. ix. 28.
294
3. JJTiat an encouragement is zvhat has been said to dili-
gence and perseverance in appointed duty, seeing everlasting
salvation v)ill he the consequence of it ! An imjjrovement of
the mind, the glorification of the body, an eternity of delight,
without any cessation or interruption of it, beyond the present
powers of conception or expression, will be the happy result of
persevering holiness. " Let us therefore be steadfast, unmove-
able, always abounding in the work of the Lord ; forasmuch as
ye know that your labour is not in vain in the Lord," 1 Cor.
XV. 58.
Theta.
LXXII. THE UNHAPPY CONDITION OF
SINNERS.
Isaiah Ivii. 20, 21.
" But the wicked are like the troubled sea, when it cannot rest, whose waters
cast up mire and dirt. There is no peace, saith my God, to the wicked."
The inspired writers evince the wannest solicitude for our pre-
sent as well as for our eternal happiness ; and with a view to
both the one and the other, recommend to us that " godliness
which is profitable unto all things," &c. 'Tis true that " man
is born to trouble," and that " many are the afflictions of the
righteous." Yet every reflecting jierson must perceive, that our
happiness or unhappiness so much depends on ourselves, that
even the sorrows of adversity may be exasperated, qualified, or
sweetened, by our own conduct and reflections. If a man by
his own fault or folly has involved himself in trouble, then, with
the animadversions of enemies, and the censures of friends, he
has to bear the stings of his conscience, and the painful reflec-
tion that he has been his own enemy. But if aflSiiction befal
him in the order of divine Providence, he may regard it as the
295
giacious appointment of one who is " too wise to err ; too good
to be unkind." In such case, however, nnich must depend on
the sullerer. Even if he be a pious man, should he so far pore
over his miseries as to give phice to murmuring or unbelief, he
may make his burden intolerable : whereas, if he look upward
and onward, he will find reason to rejoice ; because " this light
atHiction," &c. Such are the views given by the prophet in this
chapter. He shows that even death itself is a blessing to the
righteous, ver. 1, 2. He then proceeds to expose the folly and
imprudence of the apostate Jews, ver. 3 — 12 ; after which he
declares the happy results of hearty humiliation, ver. 15 — 18 ;
and by way of contrast and of warning, says, " But the wicked."
&c. Here we have,
I. A CLASS OF cHARACTKRs spKCiFiED. " The wicked."
The terms here employed denote such as are deficient in duty,
and disorderly in their general conduct. But a reference to
particulars contained in this chapter, will show us several things
for which they were justly blamed. Instance,
1. Their vile prostitution of affections, time, and talents:
which properly belong to the Lord.
(1.) He has a right to these, as our author, Isa. Ixiii. 16,
and Ixiv. 8 ; our preserver. Job vii. 20 ; Psa. xxxvi. 6 ; our be-
nefactor, Psa. civ. 10 — 28.
(2.) He is worthy of these. Such are his dignity and
excellence, that his service confers honour on the noblest of his
creatm-es. Psa. viii. 1, and ciii. 4 — 6; Rev. iv. 11.
(3.) He claims these things, Deut. vi. 5 — 13 ; yet,
(4.) He justly complains of misapplication and abuse, Isa.
i. 4. This misconduct is represented as a violation of filial
obligations, chap. i. 2 ; and of conjugal obligations, chap.
Ivii. 7 — 9. " Thou didst debase thyself even unto hell." The
counterpart of this idolatrous devotion and dependence is to be
found, now, in an inordinate attachment to, and reliance on, any
part of animate or inanimate creation. Such the apostolic
decision, Col. iii. 5. And hence the apostolic caution, 1 John
ii. 15, 16.
2. Their insolent contempt of God's authority and commands
is another gi-ound of complaint. " Against whom do ye sport
yourselves ?" ver. 3, 4. Such, in the present day, is the
impious conduct of the sons of folly, riot, and blasphemy ;
296
who resent reproof, ridicule piety, and seem to claim the right
of indulging their irascible or lascivious passions, and of hec-
toring, lying, sahbath-breaking, &c. without control. There
may be comparatively few who merit censure so severe. But
there are many who resemble the wicked of whom the prophet
speaks, in,
3. Their neglect or rejection of God's gracious overtures.
'Tis sreat condescension in him to care about man at all.
More so to make overtures to rebels with a view to their benefit.
He had saved and blessed Israel, and had declared himself
willing still to do them good, ver, 19 ; but they had sought
other gods, and forsaken him, ver. 5. When " wearied" in
their unprofitable toil, they still persevered, ver. 10 ; and
amidst the corrections and entreaties of heaven they remained
the reverse of the humble penitent mentioned ver. 15. To us
also have overtures been made by God, through his word, his
Son, his minister, Isa. Iv. 6, 7; Acts iii. 26; 2 Cor. v. 20.
And yet, of many, the Redeemer says, " Ye will not come unto
me that ye might have life." Is this our case ? If so, we
should hear,
II, God's declaration respecting such characters.
" There is no peace — they are like the troubled sea," &c.
This assertion is a very comprehensive one, and furnishes
occasion for a great variety of remarks. We may regard it as
being,
1. A simple declaration of a matter of fact. In this view,
the text represents the state of the wicked as an unnataral state
of constraint and disorder, " like the troubled sea." The
natural state of water is that of quiescence and placidity ; every
jjarticle resting in its proper place. In man's primitive con-
dition all was order and harmony. Yet the sea is liable to
agitation : so was man ; and in fact he has been disturbed by an
evil influence ; so that his principles, affections, proceedings,
are so disordered, that God, who fully knows his case, declares,
" There is no peace." This should undeceive those who lay the
blame of their uneasiness on their particular circumstances ; and
who vainly suppose, that were they in the condition of such and
such wicked men, they should be happy. Unemng wisdom
pronounces against this supposition. Wickedness and wretch-
edness are inseparable. Peace is the opposite of derangement
297
and dis(]uiet ; but " there is no peace to the wicked," &:c. For
lliis is,
2. A philosophical declaration of the natural effects of
wickedness. " The wicked are like tlie troubled sea, when it
cannot rest." Though the sea requires an exciting cause to set
it in motion, yet it may remain troubled long after the gale is
past. Hour after hour, and day after day, the action and re-
action of its waves are seen. It rolls its billows to the shore,
and " casts up mire and dirt." 80, in the unrenewed mind, the
action and re-action of love, and desire of possession, jealousy of
a rival, envy of his excellence, hatred of his person, leading
perhaps to malice and revenge, and fear of consecpxences, keep
up the tunudt that has been produced. Opposing parties, also,
whether in church or state, may illustrate this remark. But ex-
citing causes abound almost every where : and hence the trouble
is renewed, and prolonged or perpetuated. . And this is a state
not less of disgrace than of disorder. Nothing can be more
agreeable than the clear and the calm sea, reflecting the fruitful
earth, the azure sky, &c. and giving you another world in all its
gi'andeur, and in all its beauty. i3ut when the temjiest has
lashed it into rage, and roused its sediment, nothing but vileness
and filth appear, and its beauteous face is perverted into de-
formity and desolation. Fit emblem this of the sinners' state.
In the ale-house, the revel, the horse-race, the boxing-ring, they
are like "raging waves of the sea, foaming out their own shame,"
Jude 13. Peace is the o])posite of anxiety, distraction, and tu-
multuous passion. But " there is no peace to the \vicked," &c.
This is,
3. A judicial declaration of God! s displeasure at sin ; and
shews the state of the wicked to be one of extreme peril, as
one of disorder and disgi-ace. Peace is opposed to hostility ;
but " God is angry with the wicked every day, Psa. vii. 1 1 — 13.
»See liis danger fmther expressed, Psa. xi. 6 ; Isa. xxviii.
14 — 18. There is no peace, no amity, now, or at any time of
life, or at death, Prov. xiv. 32 ; or at judgment, Luke xix. 27;
or for ever. Rev. xiv. 11. Therefore prudence requires us to
renounce at once this obnoxious chai'acter, both as to company,
Prov. xiii. 20 ; I Cor. xv, 33 ; and to practice. Num. xxxii.
23. Then the peace denied to the wicked may be ours. In
Older to which we should consider by whom this peace is granted,
o3 '
298
ver. 19, and by what mediation it is procured, 1 Tim. ii. 5;
Col. i. 19 — 22 ; and should sue for it humbly and heartily, Isa.
Ivii. 15; with promptitude and confidence, Job xxii. 21 ; Isa.
xxvii. 5.
Zeta.
LXXIII. THE VISION OF THE HOLY WATERS.
EzEKiEL xlvii. 9.
" And it shall come to pass, that every thing that liveth, which moveth whither-
soever the rivers shall come, shall Uve : and there shall be a very great multitude
of fish, because these waters shall come thither : for they shall be healed ; and
every thing shall Uve whither the river cometh."
Various were the methods by which the Almighty originally
communicated his word to mankind. But whatever were the
"divers manners" in which he " spake in times past unto the
fathers by the prophets," we should always remember, that they
only " spake as they were moved by the Holy Ghost." In this
chapter the Lord spake to Ezekiel by a vision, which was fre-
(juently the case with many of the inspired pro})hets. This
vision took place during the Babylonish captivity, when " the
hand of the Lord was upon his servant the prophet, and brought
him into the land of Israel." There he was led by " a man,
whose appearance was like the appearance of brass," to the
temple at Jerusalem; where, "in the visions of God," he be-
held " the waters " issuing from " the sanctuary," and spreading
lile, health, and fertility wherever they came. " And it shall
come to pass," &c. In this interesting portion of divine truth
we shall be led to observe. The river it specifies, — the blessings
it describes, — and the instructions it suggests.
I. The river the text specifies. In the prophet's
vision of this " river," three things are stated, which demand
our particular attention : —
299
1. The source from whence it issues. It is generally agreed
that this river nietaiihorieally represents the gospel of Christ,
whieh went forth from Jerusalem, and spread into all the sur-
rounding countries ; and being accompanied with the mighty
power of the Holy Ghost, it produces the most glorious ellecls
in the salvation of sinners. Acts ii. 41. These waters "issued
out from under the threshold of the house " of the Lord, and
" came down from under the right side of the house ; " signi-
fying, that " from Zion shall go forth the law, and the word of
the Lord from Jerusalem." There the Spirit was poured out
upon the apostles in his miraculous gifts, that they might pub-
lish " good tidings of great joy unto all j)eople." In the temi)le
they were first to " preach the words of this life,"' and begin
their commission " at Jerusalem," Luke xxiv. 47. Thus the
glorious gospel of Christ, which originally " proceedeth out of
the throne of God and the Lamb," in the ])lenitude of its dis-
pensatio)!, issued forth from Zion, ''■ the mountain of the Lord's
house."
2. The direction in ivhich it flows. " These waters issue
out toward the east, and go down into the desert, and go into
the sea." This was accomplished when the apostles were scat-
tered abroad throughout the regions of Judea and Samaria;"
and the word of the Lord " mightily grew and prevailed," Acts
vi. 7. It visited and blessed " the isles of the sea," and its
sound went forth " to the end of the world." It still rolls on
from continent to continent, and from one kingdom to another ;
and will continue to " win its widening way, to earth's remotest
bounds, ' Rev. xiv. 6. Like a mighty river, it will bear down
all opposition, and ultimately fill and deluge the world with thf
glory of God, Isa. xl. 4, 5.
3. The plenitude with which it abounds. It is not a wast-
ing brook, that soon exhausts its stores ; but an abounding river,
spreading its streams in every direction, which are perpetually
flowing from an inexhaustible (buntain. The river of gospel
gi'ace is replete with blessings the most, rich, free, and abundant.
It is " full of grace and truth," .John i. 14. The pro])het says,
" It was a river that I could not ])ass over ; for the waters were
risen, waters to swim in, a river that could not be passed over,"
ver. o. The grace of God, that bx-ingeth salvation, is bound-
less ; "Its streams the whole nation reach, so plenteous is the
300
store." Its benefits are adequate to our most enlarged neces-
sities ; and all are invited to participate its treasures, " without
money and without price," Isa. Iv. 1 ; John vii. 37, 38. Let
us then consider,
II. The blessings the text describes. "And it shall
come to pass," &c. The peculiar properties of this river dis-
tinctly point out the blessed eifects of the gospel, in them that
hear and keep it.
1. The gospel is healing in its virtue. " Because these
waters shall come thither," they shall he healed, &c. Mankind
are morally diseased and perishing. Our spiritual maladies
are natural, inveterate, and destructive, Isa. i. 5, 6. But God
has mercifully provided an infallible remedy for the moral plague
of the human heart : " There is a balm in Gilead, and a phy-
sician there." Jesus possesses sufficient virtue to heal every
malady of the soul, Luke vi. 19. The efficacy of the gos])el is
eminently displayed in coimteracting the baneful influence of
sin and Satan, and restoring the believer to spiiitual health and
soundness, Acts xxvi. 18. Whoever receives it, is healed by
its saving virtue, and shall live for ever.
^. The gospel is abundant in its success. " And there shall
be a great multitude of fish." Though many reject divine
truth, it is not preached in vain. Some believe its report, and
to them " the arm of the Lord is revealed." Many have been
caught in the gospel net, and become followers of the Lord, 1
Thess. i. 5, 6. The captivating attractions of the Redeemer's
cross have, in all ages, drawn and subdued " a great multitude "
to the sceptre of righteousness. Wherever the gospel is
])reached in its purity, it will be attended with some degi"ee of
success. It had free course, and was glorified among the pri-
mitive Christians ; and still, not a few are •' daily added unto
the Lord," Acts xvii. 11, 12. Many believe its truth, partici-
pate its renovating power, and rejoice in its saving benefits.
3. The gospel is quickening in its power. " And ever}'
thing shall live whither the river cometh." It is living water,
continually emanating from " the fountain of light and life."
Wherever it flows it spreads life and peace, and every blessing.
It replenishes the waste places of the earth, and makes the
moral wilderness to " rejoice and blossom as the rose," and
flourish like the garden of the Lord, Isa. xxxv. 1,2. It ba-
301
uislios miscrv and death, and guides our feet into lln' way of
righteou.sne.ss and peace. It quickens tliose who were " dead in
tres])asses and sins," and inspires them with sjjiritual and eternal
life in the Lord, John v. 24, 25. When it is " received in the
Holy Ghost," it heconies spirit and life unto the soul, and
" springs up hito everlasting life," John iv. 14. We shall now
endeavour to ascertain,
III. Thk instkuctions the text suggests. It should
deeply impress our minds with the following reflections : —
1. The (lull/ of f/ra/iladd for (gospel privileges. "Blessed
are our ears for they hear, what prophets and righteous men
desired to hear ; but they heard them not." Through the me-
dium of ])roniises, types, and visions, they joyfully anticipated
the approaching kingdom of the Messiah. But the veil is now
removed, and we live hai)])ily under a more gloricnis dispen-
sation, John i. 17; 2 Cor. iii. 11. The gospel has visited the
land of oiu" birth, and its ministers stand on the banks of its
rivers, devoutly exclaiming, " Ho, every one that thirsteth,
come ye to the waters," &c.. Rev. xxii. 17. Surely, "blessed
is the people that know the joyful sound," Psa. Ixxxix. 15, 16.
2. The necessity of embracing gospel blessings. It is not
the mere hearing of the gospel that will save us. We must
not be " hearers only, deceiving ourselves, but doers of the
work," James i. 23 — 25. Let us attentively consider the sa-
lutary instructions of the parable of the sower and the seed.
Matt. xiii. 18 — 2.3. We must receive the gospel in all its
promised benefits, and practically adorn and exemplify its hal-
lowing truths. The rejection of it will highly aggTavate the
guilt, and augment the jjunislnnent of the impenitent, John iii.
19; 2 Thess. i. 7 — 9. " Take heed therefore how ye hear;
for how shall we escape if we neglect so great salvation ? "
3. The blessedness of enjoi/ing gospel salvation. To those
who believe, the gospel of Christ is " the power of God, and
the wisdom of God," Rom. i. 16. To them Jesus is precious,
and they glory in his cross. They drink of " the water of life
freely ; " and rejoice in its healing, (piickening, cleansing, and
cheering virtue, Psa. xlvi, 4. They are also deeply concerned
for the salvation of mankind. They sincerely pity heathen
lands, and earnestly pray that the kingdom of God may speedily
come, to every nation, kindred, tongue, and people. They are
302
truly blessed on earth, and will finally be led to " living Ibun-
tains of waters, and God shall wipe away all tears from their
eves."
Eta.
LXXIV. KNOWLEDGE INCREASED BY MANY
RUNNING TO AND FRO.
Daniel xii. 4.
" Many shaU run to and fro, and knowledge shall be increased."
Whatsoever things were written aforetime, were written for
our learning. We have every thing to learn, but the Bible is a
book of knowledge. The instruction with which it abounds i^
of two kinds ; history, and prophecy : the one describes the
])ast, the other unfolds the future. The principal parts of the
Old Testament are historical records ; but Daniel, from whose
writings the text is selected, instructs us, not only by a sub-
tantial and interesting detail of facts which transpired in his
dav, but by a prophetical anticipation of what will happen in
future ages, and to generations then unborn. The text is pre-
ceded by a very abstruse part of sacred prophecy ; " And al
that time shall Michael stand up," &c., ver. 1 — 4. With the
opinions of commentators as to the signification of these verses,
we have at present nothing to do ; the text is generally regarded
as having a special reference to gospel days, and to the period of
the world in which we have the hapjjiness to live. Two things
claim our attention :
I. An end to be accomplished. " Knowledge shall be
increased : "
II. Means used for its accomplishment. " Many
shall run to and fro."
303
1. An end to «k accumplishf.d. " Kiiowlalge .shall
be increased." If we cast our eyes upon the jmiphetical parts
of divine revelation, we shall find that they describe a hapjjier
state of the world than has ever yet been witnessed ; and this
shall be introduced by an increase of knowledge.
1. Observation. The faculty which man has for acquirivy
knowledge, forms the most obvious distinction of our species.
" Brutes soon their zenith reach ; their little all flows in at
once ; in ages they no more could know, or do, or covet, or
enjoy. Were man to live coeval with the sun, the patriarch
])U])il would be learning still ; yet dying, leave his lesson half
nnleaint."
2. Observation. It is to the credit of the Christian leliyion
that if is founded in knowledge. Its doctrines cannot be cre-
dited, nor its duties performed, nor its privileges enjoyed, with-
out knowledge. The church of Rome is friendly to ignorance ;
its ministers take away the key of knowledge. Ignorance and
vice generally go together, and the throne of the devil is sup-
ported by ignorance. " He blinds the minds of them that
])elieve not." The extreme profligacy and misery so prevalent
in many parts of our country, among the lower classes, are
chiefly to be attributed to their ignorance. Some have enter-
tamed an apjn'ehension, that if the poor possessed more know-
ledge, they would be \mlitted for the duties of their station ;
]iut let us examine facts. Who are most disposed to outrage
and violence ? Who are the persons that disturb the peace of
the neighbourhood in which they live, and compose mobs, and
form pojiular insurrections ? Are they those who have attained
the greatest share of knowledge, whose minds are most enlarged,
and who form the most clear and comprehensive ideas of their
<luty ? No, they are generally the most ignorant part of the
community, who neither fear God, nor regard man.
3. Observation. The knoivledge of God shall he increased.
How nuich ignorance of God is there in the world at present I
Whole nations are not only destitute of any saving acquaintance
with God, but ignorant even of his existence. — The knowledge
oi' God will increase. Scriptural knowledge. God is partially
known by his works, but fully described in his word. Experi-
mental knowledge. There is an amazing diflference between
that knowledge which is gained by mere study, and that which
304
results from experience; the one affects the judgment, and the
other transforms the heart ; the one is human, and the other
divine. God promised his ancient people, " I will give them a
heart to knovi^ me," &c. Jer. xxiv. 7. This knowledge will be
influential. It will produce the happiest effects. Personally, it
will lead us to love God, 1 John iv. 8. It will produce con-
fidence in him. Psalm ix. 10. It will produce obedience to
him, 1 John ii. 3, 4. Relatively, it will produce brotherly love,
1 John iv. 20, 21. It will extinguish the torch of civil discord:
" The mountain of the Lord's house shall be established," &c.,
Isa. ii. 2 — 4. It will also be an effectual antidote against reli-
gious bigotry. Men may not be of one opinion, but they will
be of one heart. " The envy also of Ephraim shall depart,"
&c., Isa. xi. 13. This knowledge shall increase, until it be-
comes general, if not universal; " All flesh shall know, that I
the Lord am thy Saviour," &c., Isa. xlix. 26 ; Jer. xxxi. 33,
34; Hab. ii. 14.
4. Observation. The knoivledge of God will lead fa the
acquisition of useful knoivledge of every kind. Religion en-
larges the mind, illuminates the understanding, rectifies the
judgment, and teaches men to think more clearly, and more
comprehensively on subjects of general science. The progres-
sion of knowledge has been constant in every country where
religion has prevailed ; and it is the Christian religion, " which,
rising upon us like a finer sun, has quickened moral vegetation,
and replenished Europe with talents, virtues, and exploits,
which, in spite of its physical disadvantages, have rendered it a
paradise, the delight and wonder of the world."
II. Means used for its accomplishment. " Many
shall run to and fro." God works by agents, and instruments.
In dispensing his truth, he employs human agents — patriarchs,
prophets, evangelists, apostles, and ministers of different descrip-
tions. In reference to the instruments adverted to in the text,
we notice their number, " many ; " their prompt activity, they
"run;" the sphere of their operation " to and fro."
1. The number of gospel ministers. "They shall be many.'
In some periods of the world, the advocates of truth have been
reduced to a very small number. Elijah once complained, " I
OTily am left, and they seek my life, to take it away." Christ
sent forth twelve disciples, and afterwards seventy, two and two.
305
before his face, inlo every city and place whither he himself
would come. Now Christ has many ministers amoiiL;- dilFcrent
denominations of professin<j; Christians. Many in tlu; Esta-
blishment, many amonif Dissenters. Many settled over cou-
gi'egations, and many itinerants ; and their talents are almost as
diversified as their i)ersons : some are sons of thunder, others
sons of consolation : some, like Paul, are sent for the defence of
the gospel ; others, like Apollos, are elocpient men, mighty in
the Scriptures. Some are endowed with science, and literature,
and ever\' human and divine accomplishment ; others have no-
thing to reconmiend them, but a knowledge of the truth, and a
zealous desire to ])ro])agate it.
2. The prompt activity of miuisters " They run to and
fro." Preaching is figured to us as running. See Psalm cxlvii.
15; Gal. ii. 2; Phil. ii. 16; 2 Thess. iii. 1. The dignity of
the Being who employs the ministers of the gospel, should in-
duce them to prom])t activity. They are God's ambassadors,
they arc employed by " the King of kings." The imjjortance
of the message they bear. They negotiate for a peace between
God and man ; they cany tidings of pardon to the guilty, &c. ;
and, abo\e all, the sinner's danger urges them to run, " to seek
and to save " him. If a house were on fir(% and the inhabitants
liable to ])erish in the flames, who would not run to their rescue ?
This running imjiorts diligence ; diligence in getting as well as
diffusing good. The a2)ostles, who had extraordinary helps
from heaven, dared not neglect the (jrdinary means of accpiiring
information. Paul exhorted Timothy to give attendance to
reading, &c., 1 Tim. iv. 13. The mind of a minister is natu-
rally as devoid of good, as that of another man ; hence, he
should be diligent in reading, studying, praying, &c. He
should be diligent also in doing good, " being instant in season,
and out of season," &c. This running also imports fidelity, in
giving to every man his portion of meat in due season. The
oflice of ministers is fraught with awful responsibility, Ezek.
xxxiii. 5, 6 ; they must therefore be faithful.
3. The sphere of ministers:' operation. They "lun to and
fro." The si)here of ministerial duty is the world ; according
to Christ's onginal commission, " Go ye into all the world,"
&c. And the gospel is to be preached in all the world, as a
witness unto all nations ; and whatsover local situations some
306
may be called to occupy, others are most unquestionably called
to " run to and fro," to carry the gospel into other lands, and
preach it where Christ has never been named. And never were
there so many efforts made to increase knowledge, by missionary
exertions, as in the present day. May those efforts be crowned
with the blessing of Jehovah, " until the whole earth be filled
with his glory ! "
INFERENCES.
1. The great end of public preaching is to increase know-
ledge ; the knowledge of God, and of Jesus Christ whom he
hath sent. Inquire, have you this knowledge ?
2. How careful and diligent should ministers be in acquiring
knowledge ! Ignorant ministers are " blind leaders of the
blind." No man can teach what he does not know. Blind men
never lecture on colours, nor deaf men on sounds.
3. If ministers must run to and fro to increase knowledge.
Christians are bound to help them, 3 John 8. Ministers are
men of like passions with others, and cannot live by miracle ;
for they who preach the gospel should live of the gospel.
Beta.
LXXV. THE VOICE OF THE ROD.
MiCAH vi. 9.
" Hear ye the rod, and who hath appointed it."
In this chapter we find our prophet,
1. Proclaiming God's controversy with Israel. In doing
this — He represents God as sitting in judgment on Israel —
307
Sinnnioning the whole creation to witness the e(iiiity of his
procedure in his judicial capacity, ver. 1, 2. — Api)ealiug to the
Israelites themselves in proof of his former kindnesses towards
them, ver. 3 — 5. Specifying the crimes with which they were
chargeahle, namely, scandalous injustice, and ahominable ido-
latries, ver. 10, 12, 16. — And threatening to punish them with
des( dating judgments, ver. 13 — 15. Having thus proclaimed
(jod's controversy, we find our prophet,
2. Shelving Israel how their impending destruction might
he averted. In connnunicating this instruction, he supposes a
penitent Israelite manifesting his concern for salvation, by in-
stituting the most important inquiries, and expressing his readi-
ness to comply with whatsoever God niight be pleased to
demand, ver. 6, 7. These inquiries Micah answers, by in-
timatins, that to obtain God's favour we must come to him,
not according to the devices ol superstition, but as he pre-
scribes in his word ; and observing, that to please God in lu-
ture, wo must live in the nnifonn practice of justice, mercy,
and humble piety. " He hath shewed thee, 0 man," &c.
ver. 8. This call to holy obedience is enforced in our text,
by the consideration of their present chasthnements, " The
Lord's voice," &c. That by the rod is meant certain calamities
sent for the purposes of punishing and reforming the sinful
Israelites, there can be no doubt, (see Ps. Ixxxix. 30 — 32,) as
we are required in our text to " hear the rod," &c. This
teaches ns,
I. That the adversities of mankind "are appointed
RY God."
1. The ajjflictions of mankind are various. Some affect their
bodies ; as pain, sickness, and weakness. Some affect their
minds ; as natural depression of spirits, and the impainnent of
their mental faculties. — Some affect their circumstances ; as
losses, and disappointments — Some affect their domestic con-
nexions ; as bereavements, &c. — Some affect their country in
general ; as war, famine, pestilence, &c.
2. They are all subject to the appointment of God. They
could not exist without him ; without either his established
constitution of things, or his infliction, or his pennission, Matt.
X. 29. — He adjusts all their circumstances ; he selects them,
with respect to their nature, regulates their measure, and limits
308
tbeiv duration, Isa. xxvii. 8. — Their appointment by him is evi-
dent; from the subjection of all agents to his authority, whe-
ther those agents are benevolent, or malevolent, or inanimate,
Dan. iv. 36 ; Ps. cxix. 90, 91 ; and from the declarations of his
word, Tsa. xlv. 7 ; Amos iii. 6.
3. They are appointed by God, for important purposes.
They should not therefore be disregarded, as if they came by
chance, and without design. Job v. 6; nor despised, as if they
were incapable of any profitable improvement, Heb. xii. 5.
Hence, our text leads us to observe,
II. That adversity is the instrument of God's fa-
therly CORRECTION. He here calls it a rod, because, like a
rod,
1. He employs it reluctantly, Lam. iii. 32,33; Isa. xxviii.
21.
2. He employs it for mans benejit, Heb. xii. 10. — To bring
us as sinners to repentance, Rev. iii. 19; Psa. cxix. 67. — To
drive iniquity from our hearts. Compare Prov. xxii. 15, with
Isa. xxvii. 9. — To restrain us from destructive wanderings,
Hos. ii. 6, 7. — To improve our holiness, Heb. xii. 10, 1 1 ;
Rom. V. 3, 4.— And to augment our future glorv, 2 Cor.
iv. 17.
3. He employs it only tvhen necessary, 1 Pet. i. 6, 7. That
we may concur in promoting God's gracious designs, let us ob-
serve,
III. That God speaks by the rod to those whom he
chastens. He speaks,
1. With a reproving voice ; pointing out our faults, by our
corrections. Thus the barbarity of Adonibezek was specified
by his sufferings. Judges i. 6, 7. — The cruelties of Agag, by
his execution, 1 Sam. xv. 33. — The crimes of David, by his
domestic calamities, 2 Sam. xii. 9 — 12. The piide of Nebu-
chadnezzar, by his deep abasement, Dan. iv. 30 — 32. — And
the wilful waste of the prodigal son, by his woeful want. Luke
XV. 13, 14. God speaks by the rod,
2. With a ivarning voice ; shewing the impenitent their
danger. This is evident from God's threatenings by Moses,
Lev. xxvi. 14 — 39. And by Amos iv. 6 — 12. God also speaks
by the rod.
309
3. If'ith ail encouraging voice ; assuring us that there is yet
ho])e concerning us. As wise and kind earthly parents chasten
their chihh-en while there is hope, (Prov. xix. 18,) so while
God chastens us, we have still reason to hope that our aillictions,
if dulv inijiroved, will be succeeded by eternal hapjiiness, Job
xxxiii. 27, 28. IJut as this hai)])y issue of our aillictions so
de])ends on our ])roper deportment under them, we should ob-
serve also from our text,
IV. That the ixstkuction convktkd by thi: kod claims
ouu ATTENTION. " Hear ye the rod, and who hath appointed
it." These injunctions evidently recpiire us to heai- the rod of
God's fatherly coiTection,
1. IVifh pious ailention ; ever seeing and acknowledging the
hand of God in our afllictious, we must hear, not only the rod
itself, but hinr also that appointed it.. We should acknowledge
God's hand in every adverse dispensation, as David did, with
cai'eful abstinence from rebellious nuirnuiring, Psa. xxxix. 9 ;
as Eli did, with calm resignation to God's will, 1 Sam. iii, 18;
as Job did, with thankfulness to God for past favours. Job
i. 21.
2. With inquisitive attention ; seriously desiring to learn all
that the rod is designed to teach, Giithfully examining ourselves
in the language of Eliphaz, (Jobxv. 11,) and earnestly praying
to God with Job, " Shew me wherefore thou contendest with
me," Job X. 2.
3. IVith candid altention; sincerely ready to admit con-
viction, and to renounce all detected evils. Job xxxiv. 31,
32.
4. With practical attention ; jjromjnly forsaking every cen-
sured evil. Lam, iii. 39 — 41 ; earnestly deprecating threatened
destruction, Psa. vi. 1 — 4 ; and importunately seeking forfeited
favours, 2 Chron. vi. 24 — 27. Thus let the coiTected rebel re-
turn to him that smiteth him ; let the chastened wanderer return
to her former husband ; and let all the afllicted lunnble them-
selves under the mighty hand of God. Then, when they are
tried, they shall come forth like gold — testifying, even in this
life, "We know, O God, that thy judgmieuts are right, and
that in faithfulness thou hast afflicted us," and prepared to sing-
in a better world, —
310
" God of our lives, how good, how wise,
Thj' judgments on our souls have been !
They were but blessings in disguise.
The prtini'ul remedies of sin ;
How different now thy ways appear,
Most merciful, when most severe !"
Therefore blessed is the man wliom thou chastenest, 0 Lord,
and teachest him out of thy law.
Alpha.
LXXVI. THE BROAD AND THE NARROW WAY.
Matt. vii. 13, 14.
" Enter ye in at the strait gate ; for wide is the gate, and broad is the waj-
that leadeth to destruction, and many there be that go in thereat ; because strait
is the gate, and narrow is the way wliich leadeth unto life, and few there be that
find it."
Theje are the words of him who " spake as never man spake."
As a divine prophet, Jesus was infallible, and his word was
with power. Though many of the Jews despised him as an
impostor, others " were astonished at his doctrine," and said,
" he taught them as one having authority, and not as the
scribes." This honourable testimony is an important fact, and
is fully confirmed by the sacred records of the inspired evan-
gelists : they faithfully preserve the substance of many of
Christ's discourses, which are highly instructive and profitable
to mankind. The jjassage selected for our present considera-
tion, is a part of his celebrated sermon on the mount. Having
dwelt largely on some of the leading truths of religion, in the
text he exhorts his hearers to renounce the service of sin and
Satan, and press into the way of righteousness and peace, as the
only method of escaping eternal ruin ; — " Enter ye in at the
311
strait gate," &c. These impressive words distinctly describe the
broad way of sin and death, — the nan'ow path of hfe and peace,
— and the duty and interest of mankind.
I. The broad way of sin and death. "Wide is the
gate, and broad is the way," &c. The practice of sin is here
compared to the enti'ance and pursuit of an open and extensive
way, wliich, though " it seemeth right unto a man, the end
thereof are the ways of death." The specified pro])erties of this
way are huuentably naie in every age and ])lace, and are highly
dishonourable to such as walk according to the course of this
world.
1. Sin is alluring in its character. It is called a wide gate,
and a broad way, because it is in })erfect accordance with the
coiTupt dispositions of the heart, and with all the evil jiropen-
sities of lunnan nature. It presents innumerable fascinating
allurements to every class of sinners, and invariably Hatters
and suits every vile principle and ])assion of " the carnal mind."
The '•' broad way" of ungodliness gives full scope for the in-
dulgence and practice of all the deluding " pleasures of sin for a
season." But all the diversified allurements of impiety are full
of deadly poison, and mortally " war against the soul," Jer.
ii. 19.
2. Sin is prevalent in its dominion. " Many there be that
go in thereat." All men naturally enter in at the " wide gate,"
and jjracticably pursue the " broad way" of sin and ruin, Ps.
li. 5 ; h iii. 3. Sinners of every description crowd the deceitful
paths of i'ully and dissi})ation. Many have always travelled the
downward road of death, under the treacherous influences of the
world and Satan ; and still it is thronged with thoughtless,
deluded, and impenitent travellers, Rom. iii. 12 — 16. Not
onh' many openly profane transgressors, but also many hy-
j)ocritical formalists, are found pursuing the dreadful career of
misery mid perdition, for " the end of those things is death,"
Matt. vii. 22, 23.
3. Sin is destructive in its influence. It " leadcth to de-
struction." This is the natural result, and unavoidable ten-
dency of every transgression. " The wages of sin is death,
even everlasting destruction from the presence of the Lord."
Sin destroys all present purity and peace, and will finally
desttoy both body and soul in hell for ever, Ps. ix. 17. It
312
leadeth, as the direct, manifest, and certain way, to complete,
inconceivable, and endless destruction. It lias led many there
already, and it is now leading myriads more to " the bottomless
pit," Matt. XXV. 41. — O consider your latter end, and escape for
your life ! Abandon the unhallowed course of folly and crime,
and diligently pursue,
II. The narrow path of life and peace. " Strait is
the gate," &c. In this instructive description of the way of holi-
ness, or of practical religion, we may learn,
1. The purity of its nature. It is the strait gate of repent-
ance and conversion, and the narrow way of faith and holiness.
It is difficult to enter and pursue, because of the conuptions of
the heart, the temptations of Satan, and the snares of the world,
Luke xviii. 23, 24. — All sin must be renounced, the heart must
be changed, and the life become holy and useful. Tit. ii. 12.
Religion requires constant self-denial — the crucifixion of the
flesh with its affections and lusts — watchfulness and prayer — and
the endurance of hardness, as good soldiers of Jesus Christ,
Matt. xvi. 24; Eph. vi. 11, 12. — This way is strait and
narrow, and will admit of nothing vain, unjust, or impure, Isa.
xxxv. 8.
2. The paucity of its subjects. " And few there be that
find it." Some despise and reject it altogether, and others have
a name to live and are dead. Matt. vii. 21. The truly pious
and faithful travellers to Zion are but few, or a " little flock,"
compared with the many that walk in the " broad way," and
" follow the multitude to do evil." Though hiiquity abounds,
the Lord has always had a seed to serve him, who have knov,n
his name, and obeyed his truth. He has still a few eminently
holy, humble, and obedient servants, who gladly walk in the
" naiTow way, and follow the Lamb whithersoever he goeth."
3. The tendency of its infuence. " It leadeth unto life."
As sin brought death and misery, Christ brings life and salva-
tion. He came that we might have life through his name,
1 John iv. 9. A personal interest in his merits through faith,
secures an inward and spiritual life of grace, and leads to a
blissful inmiortality, and eternal life beyond the gi-ave, 1 John
V. 11, 12. In the " nan'ow way of righteousness is life ; and in
the path-way thereof there is no death." It infallibly leads
from darkness to light, from death to life, from sin to holiness.
313
and from this vale of tears, to llic kingdom of heaven, Isa.
XXXV. 10. What a glorious way, and how higlily honoured are
its travellers ! Though it is strait and narrow, it secures every
possihle advantage, and essentially involves,
III. TlIK DUTY AND INTEREST 01' MANKIND. " Enter ye
in at the strait gate," &c. The Saviour clearly descrihcs in the
text the two opj)osite ways of sin and holiness, with the dillerent
ends to which they lead ; and exhorts us to forsake the former
and pursue the latter. This exhortation implies,
1. The difficulty of seeking salvation. The straitness of the
gate, and the naiTowncss of the way to heaven, render it difficult
both to enter and to walk in. This is manifestly the doctrine of
Scripture, and is fully confinned by experience. The oppo-
sition with which we have to contend is powerful and incessant.
The evil world, our carnal nature, and the })rince of darkness, are
combined and indefatigable enemies of the soul, and oppose our
jjursuit of eternal life. Matt. xiii. 22 ; 2 Cor iv. 3, 4. Salva-
tion, however, is not impossible ; yet many things contribute to
the difficulty of its attainment, Luke xviii. 20, 27.
2. The necessiti/ of personal exertion. Though salvation is
not of works, but by faith, it must be faithfully sought, in order
to be found- vVnd hence we are exhorted to use the vai'ious
means of Divine api)ointment, to obtain his blessings, Phil. ii.
12, 13. — We must "seek first the kingdom of God, and his
righteousness, and strive to enter in at the strait gate. We must
strive with God in faith and prayer, against all enemies and
o])position ; and in every duty and ordinance of the gospel,
Matt. xi. 12. We must be promjjt and decided, and not only
incpiire, but actually " enter in at the strait gate," aud conti-
nually walk in the " narrow way," to the heavenly Canaan.
3. The importance of pursuing religion. The text sets life
and death before us, and urges our immediate choice of the way
of truth. 'J'his is both our imperious duty and highest interest,
and is vitally connected with our ])resent and eternal haj)piness.
Let us then cheerfully obey the voice of the Redeenu^r, and no
longer neglect our salvation ; but instantly " enter in at the
strait gate," and pursue " the way everlasting." Let us fullv
come out from the way of the wicked, and " join ourselves to
the Lord in a perpetruil covenant," Jer. 1. 4, 5.
We may conclude,
VOL. IV. p
314
1. By serious inquiry. In what way are we now walking ?
2. By solemn warning. " The way of the ungodly shall
perish."
3. By consoling advice. Let Christians be thankful and
diligent. Eta.
LXXVII. INSTRUCTION SUGGESTED BY THE
PAYMENT OF TRIBUTE MONEY.
Matthew xvii. 24 — 2".
" And when they were come," &c.
The tribute here spoken of, is supposed to have been the
half-shekel, in value about fifteen pence of our money, which
was paid yearly by every adult Israelite, to the service of the
temple, for the purpose of providing what was deemed requisite
in its various ordinances. It appears that the payment of this
tribute was a voluntary practice, which in our Lord's time was
established rather by custom than by law ; but yet its regular
payment by him was a known fact, for when the receivers said
to Peter, " Doth not your master pay tribute ?" he answered,
" Yes." The demand of this tribute was most probably made
on Peter, because it was in his house at Capernaum that Jesus
resided as an inmate. Peter, therefore, as master of the house,
was consider^ responsible for all who dwelt in it. The piece of
money found in the mouth of the fish was called a stater, being
in value about two half-shekels, or two shillings and sixpence
of our money ; a sum, j ust exactly sufficient to pay the usual
tribute both for our Lord and Peter. How the stater was pro-
vided, we are not informed, nor is it necessary we should be ; for
whether it had been lost in the sea by accident, or was conveyed
thither by supernatural agency, or was created by our Lord im-
mediately for the pm-jiose, the circumstances attending it are
still equally miraculous, and equally instructive. They teach
315
us certain important particulars respecting our Lord himself;
and our duty as his Ibllowers.
I. Respecting our Lord himself. We are hereby
taught,
1 . That he is infinite in knoioledge. He knew what the
receivers of tribute had said in his absence, and prevented Peter's
relation of it, by referring to it as soon as Peter came into the
house ; he knew that a stater was, or would be provided, with
which they might be enabled to pay the tribute demanded ; he
knew that there was a tish in the sea of Galilee which would
swallow this stater, — and he knew that this fish would certainly
come to Peter's hook, and be taken by it. Well, therefore,
might this apostle afterwards say unto him, " Lord, thou know-
est all things." We are hereby taught,
2. That he is almighty in power. He that had before ma-
nifested his authority over the earth, by feeding the multitudes,
and witheiing the fig-tree ; and over the infernal regions, by
casting out devils ; here evinced the same authority over the
fishes of the sea, by directing one of them to collect the money
he required, and be the first that should come to Peter's hook. —
The truth of this miracle is incontestable : there could be no
collusion in it, as an unconscious fish was the agent employed
in performing it ; and there could be no deception in it, as here-
by a striking prediction was fulfilled, a pressing exigency was
relieved, and an accustomed demand was obtained. By this
display of our Lord's perfections, we are also assured,
3. That he is truly a divine person, and God over all. The
divinity of our Lord is hereby rendered undeniable ; for he that
knoweth all things, and can do whatever he pleases, must be
God: but it is evident from this miracle that Jesus knows all
things, and can do whatever he ])leases, as the supreme Lord of
the imi verse ; therefore he is God, and as such we may address
him, with Job, " I know that thou canst do every thing; and
that no thought is withholden from thee," Job xlii. 2. We are
also hereby instructed,
IL Respecting our duty as Christ's followers. As
Christ's followers we ai-e called to learn of him ; and here, both
by his example and counsel, he inculcates,
1. Gratitude to God for his sustaining care over us. — No
doubt Peter was grateful to his master for the means by which
P. 2
316
he was enabled to pay his tribute inoney, and the multitudes
were grateful when our Lord fed them, and Elijah was grateful
when he was daily fed by the ravens. — But God is still the same
in his providential goodness to us. He does not indeed feed us
by ravens ; but in a way of lawful commerce, he renders greedy,
selfish worldlings instrumental in supplying many of his ser-
vants with daily necessaries. He does not multiply our bread
on our tables ; but, what is equally beneficial to us, he multi-
plies our corn in our fields. He does not send us money in the
mouth of a fish ; but still he supplies many both with wealth
and sustenance, by the produce of the sea. — And we are as much
indebted to God for his goodness in the ordinary course of his
providence, as we should have been, had we been constantly sus-
tained by miracles. Our lives thus sustained by him should be
dev'oted to him, Rom. xii. 1.
2. Exemplary submission to human authority. Our Lord
paid tribute himself, commanded Peter to do the same, and re-
quires us to render unto all their dues. But our submission, like
that of Christ, and his inspired servants, should be duly restrict-
ed, and never contrary to God's authority. Acts. v. 29 ; — rati-
onally guarded by a modest, but steadfast assertion of our civil
right. (See our Lord here, and Paul, Acts xxii. 25.) These
rights we should preserve undiminished ; but still our submission,
like that of our Lord, should be charitably yielded ; so as not to
" oifend " others by needless or excessive contentions. Matt. v.
29 — 3L — And this submission should also be piously rendered,
for the Lord's sake, that the tongue of slander may be silenced,
1 Pet. ii. 13, 15. Then we need not fear consequences. Matt,
v. 5.
3. Honesty, in the discharge of our pecuniary obligations.
It is worthy of our observation, that we find no less than three
miracles wrought, that certain individuals might be enabled to
pay their debts : thus, the widow's oil was multiplied, the iron
was made to swim, and here the fish brings a stater in his mouth.
— We should carefully recollect our various obligations : To our
creditors — we owe them payment, Rom. xiii. 8. To our civil
governors — we owe them tribute, &c. Rom. xiii. 5 — 7. To our
teachers — we owe them suitable maintenance. Gal. vi. 6. To our
parents — we owe them support, 1 Tim. v. 4 — 8. To our God —
we owe him assistance in promoting the interests of his kingdom.
317
.1 lulges V. 23 ; and relieving his di^^tressed nunnbeis, I^ov. iii.
27. We should labour, like Peter, to provide tilings h(ni'?st.
He went to the sea, and cast in his hook, and took the fish, and
opened its mouth ; and in so doing he obtained the money he
needed. — To exj)ect relief witliout using pyo])er means, is pre-
sumption. We must provide that we may be honest, and ap-
pear so, Rom. xii. 17. — When enabled by God's j)rovidence, we
should first pay our debts, like Peter here ; he did not spend his
stater in ])urchasing wine for his own indulgence, nor in making
a feast for his family, but honestly went and ])aid his tribute with
it. ^^'ith what God sends us, we should lirst go and pay our
debts, then we and our families may justly li\e of the rest, 2
Kings iv. 7.
4. Undouhling affiance in our divine Redeemer. From his
knowledge and j)ower, we know that all the treasures of the uni-
verse are at his disposal, 1 Cor. x. 2C — 28. — He is engaged by
promise to withliold no good from us, Ps. Ixxxiv. 11. — And all
Christ's followers are interested in his imsearchable riches, 1 Cor.
iii. 21—23; Ps. Ixxxiv. 12.
Alpha.
LXXVni. FORGIVENESS OF SINS TO BE RE-
TAINED ONLY ON CONDITION OF FORGIV-
ING OTHERS'.
Matthew xviii. 35.
" So likewise shall my heavenly Father do also unto you, if ye from your hearts
forgive not every one his brother their trespasses."
We consider it as a sort of Christian axiom, that, without the
aid of divine grace, Christian duties cannot possibly be perform-
ed aright. And were ue in many instances, to estimate the ef-
318
ficacy of grace from the behaviour of those who profess to be its
subjects, we should conchide, that even with its aid. Christians
are unequal to the performance of Christian duties. Is not the
forgiveness of injuries to be considered as a Christian duty P
And do we not find many who profess to live under the influ-
ence of grace, defective in it ? This defect must arise either from
their not knowing that to forgive injuries is a Christian duty,
or, from their inability to perfonn it. Aut how can any man,
with the Bible in his hand, be ignorant that this is a Christian
duty ? — a thing so expressly and frequently enjoined. And
what a reflection would it be on the gospel, to suppose men even
with divine aid, incapable of performing the duties which it en-
joins ! If therefore any, professing godliness, live in a spirit of
implacability, it must be owing either to their want of the truth
of grace, or to their inattention to the injunctions of the gospel.
This being the case, how necessary is it to bring this important
parable into the view of all who bear the Christian name ! Pe-
ter had proposed the following question to our Lord — " How
often shall ray bi'other sin against me, and I forgive him ? Un-
til seven times ?" To which Jesus replied, " I say not unto thee
until seven times ; but until seventy times seven." And to illus-
trate and support this reply, he sjiake the parable before us. In
considering this subject we are led,
I. To NOTICE THE PECULIAR PROPERTIES OF CHRISTIAN
FORGIVENESS. " If ye from your hearts forgive not," &c. It
is a humiliating thought that one Christian brother should of-
fend another ! And yet the text supposes this to be matter of
fact. And it is from the aflSnity of the offender that the difficulty
of the duty arises, Ps. Iv. 12, 13. This passage shews that the
offence of a brother has something peculiarly aggravating in it.
It ought, however, to be observed, that no truly Christian person
will wilfully offend even the most profligate and abandoned,
much more the saints of God ; religion v/ill not allow it. Yet,
after all, that offences may and do come, cannot be denied. " It
must needs be," &c. They will come, either through the igno-
rance or the thoughtlessness of the oflfending side ; or through
the extravagant claims, and the precipitate decision of the of-
fended. But when such things do occur, he that has given cause
for offence and complaint, ought to carry himself in a humble
and penitent manner towards the offended ; to do what he can to
319
counteract the effects of his own conduct ; and to sue for recon-
ciliation. Matt. V. 23 — 26. And in the moment that this is
done, the offended must forgive. I will not deny but that the
injured may suspend the exercise of his clemency on such cir-
cumstances as may serve to prevent a repetition of the offence :
this will be but doing as God himself hath done. But then our
forgiveness must he like his, hearty and complete. "If ye
from," &c. It must be as prompt as it is perfect, Luke xvii. .3,
4 ; 2 Cor. ii. 7. From hence it appears,
1. That a forgiving disposition must never be a stranger to
tlie Christian's bosom. Our Lord here uses a definite for an in-
definite number, to shew us that the forgiveness of injuries is
not a duty of only occasional or temporary obligation ; but as
constant and lasting as life itself. And,
2. It must be ingenuously exercised towards every repentant
subject, without any revengeful or mistrustful reservations : no
symptoms of an alienated heart must remain.
3. We judge that Jesus Christ would here teach us, that as
judgment is a strange work with God, i.e. a work but seldom
and reluctantly resorted to, and relinquished as speedily as possi-
bly it can be, consistently with the great and important ends of his
government, so ought it also to be with his children, who in this
respect, are to be his followers, as dear children, endeavouring to
be perfect as their Father who is in heaven is perfect. Which
leads us,
II. To SHEW THAT EVERY CHRISTIAN IS UNDER AN OBLI-
GATION THUS TO FORGIVE. And,
1. The obligation springs from the consideration that possibly,
and very jirobably, the colouring of the charge has been extra-
vagantly heightened through overrating the importance of our
own claims. And,
2. We say that the obligation of every Christian to forgive
is heightened by the consideration of his own liabilitv to offend,
and so to need forgiveness. Gal. vi. 1.
3. The obligation to forgive is strengthened by the example
of Jehovah, which ought to be imitated by us. (See ver. 32, 33.)
Surely no man can plead any reason why he should not forgive
his brother, which might not have been pleaded by Jehovah for
withholding his o\ra pardon. But,
4. That which carries the obligation to its height is, that
320
God has commanded it, Matt. v. 23, 24 ; Mark xi. 25, 26 ;
Col. iii. 12, 13. Can any quarrel with this command as an
unreasonable one ? Can any trample on it with impunity ? To
point out the perfection of this obligation, we hasten,
III. To STATE THE MTSEKABLE CONDITION OF SUCH AS
TRAMPLE ON THE OBLIGATION. And,
1. An unforgiving dis])osition will be a bar to forgiveness, if
we never did possess it. Matt. vi. 14, 15. And if we have en-
joyed it, it will deprive us of it. (See text.) This cannot
surprise us, as the unforgiving subject shews either that he has
not considered, or does not see his own offences in a proper
point of light; or if he indistinctly sees his sinfulness, it is evi-
dent that he is not humbled on account of it, and, therefore,
cannot have mercy shewn him. And although many have been
sealed to him, as a proper object of mercy, yet, now that his
character is changed, and he is again wanting in the qualities
pre-requisite to a continuation of his forgiveness, it can no longer
be extended to him.
2. An unforgiving disposition will ])lace us in a hopeless
state, if persisted in. " He shall be delivered to the tormentors
until," &c. And when will he have paid the whole that is due ?
Ever ? If so, why then should there be any such thing as
" weeping, wailing, and gnashing of teeth ?"
IMPROVEMENT.
1. Were you ever the subjects of mercy ? And had you ever
a clear sense of this i* And are you now under a cloud ? See
that your present doubts and darkness do not spring from an
a]>]iroach to this unhap])y temper.
2. If you never were partakers, but only have been suitors
of mercy, es])ecially if you have sought it for any length of
time, carefully inquire, whether you are not kept from the en-
joyment of it, by retaining an unforgiving spint.
3. If you would attain to the highest certainty of a personal
interest in the mercy of God, it must be by following after
the strongest resemblance of his mercy and good will.
Iota.
321
LXXIX. MEN NOT CHOSEN TO LIFE ON AC-
COUNT OF THE PRIVILEGES THEY POSSESS,
BUT OF THE IMPROVEMENT THEY MAKE
OF THEM.
Matt. xx. 1 6.
" So the last shall be first, and the first shall be last ; for many be called, but few
are chosen."
What an aflecting proof is it of the corruption of our nature,
that the gratuitous and pre-eminent favour of God to us should
be the means of eliciting the worst principles in us, as vanitv
and jealousy. We become vain of his favour, and jealous lest
others should share it with us. Such coiTuption we every day
behold ; and of the same thing the Jewish history is full. Their
superior mercies rendered them both vain and jealous ; hence,
in almost all his discourses with them, our blessed Lord laboured
to coiTect these evils in them, knowing well their fatal tendency.
And as bis disciples were but too much influenced by them,
hence the frequency with which he ministered to them the same
corrections. The close of the foregoing chapter furnishes an
instance of the kind here refcired to. Having uttered a neces-
sary but a very distasteful sentiment, he judged it necessary to
elucidate and establish it ; and for this purpose he delivered the
parable before us: and having attained his object, he closes his
discourse with a repetition of this oUensive, but awakening sen-
timent : " So you see the first shall be last, and the last first ;
for many are called, but few are chosen." These words lead us
to observe,
I. That God, in communicating his benefits to men,
ACTS IN A SOVEREIGN MANNER, MAKING THE LAST FIRST, AND
THE FIRST LAST. This is what he has done in nature. We
see men in the same climate and kingdom, differing widely as
to the elegance of their persons, their muscular and intellectual
strength, ike. We also see a providential difference among men
as it respects country, climate, fortune, friends, &c. Now is it
not natural to expect the observation of the same order in all
p 3
322
the works and ways of God ? But the matter is put beyond all
doubt. Look,
1. At the different ages of the world, and mark the differ-
ence made. Had respect to the creature been the principle re-
gulating the distribvition of God's gifts unto mankind, then had
he placed the first ages of the world at least upon an etpial foot-
ing with the last, with respect to the means of life. Were they
not ecpially numerous, polished, and perfect ? And yet to the
ends of the ages has he reserved the best dispensations of his
grace. But,
2. Mark the difference he has made between persons of the
same age, as to the means of salvation. One nation has the
gospel freely circulated through its po])ulation ; preached by a
great variety of the best ministers, and enjoys the best ordi-
nances and churches. Another nation has nothing but tradi-
tional light to walk by, and that connipted in the highest degree ;
has for its teachers and ministers a few crafty, dark, sensual,
and devilish characters ; has a set of unmeaning, cruel, and de-
testable rites substituted for the ordinances of God ; and for the
objects of its worship and adoration, men, creeping things,
things destitute of life, and even devils. Nay,
3. We cannot but notice a wonderful difference made among
persons living in the same nation and place. In some parts of
our nation, for instance, there are none to preach the gospel,
but immoral, sensual, and spiritless men ; men who M'ill preach
any thing for the gospel, and who publicly connive at, if they
do not recommend, the worst sentiments and practices. In
such places you hear of nothing but of parties, assemblies, and
of amusements, of cards, dice, billiards, plays, races, &c. ; while,
in another part of the nation, you hear nothing of these things ;
find an abundance of holy, evangelical ministers; numerous
places of public worship crowdedly attended; together with
many institutions which have for their object the improvement
and welfare of all. Nay, in the very same town or village we
mark the same difference among its population. One man,
from his very childhood, is suiTounded by the best examples ;
has at his command a choice selection of the most religious
books ; has all possible pains bestowed on his education ; is
placed under an intelligent, faithful, and awakening ministry,
and kept at the greatest distance from every temptation to q\\\ ;
323
wliile another receives the most carnal and coiTupting education,
has no reHgious, but numbers of evil books, sunounding him ;
is encompassed on every side with the most jjernicious exam-
ples ; is studiously kept from any ministry that could do him
good, and is led in the way of all temptation. Now whence is
all this dill'erence ? Whence ? I hesitate not to say Iroin
hence, that God has a right to do what he will witii his own.
Some of these dilleronces, as you plainly see, spring from the
absolute will of heaven, over which man has no control. And
the rest, although they primarily proceed either from the per-
verseness of men in preventing the introduction of better helps
to salvation, or from the remissness of others in sending them ;
yet as Jehovah might possibly overcome this perverseness, or
this remissness, by the use of other and more extraordinary
means, and does not ; I scruple not therefore to say, that this
difference is secondarily from him ; that it arises from this cir-
cumstance,— he has a right to do what he will with his own,
and is not obliged to give to any one more than sufficient helps
to salvation. So far, therefore, as men of the same age, nation,
or place differ, in respect to means of salvation, it is, in my opi-
nion, principally, if not entirely owing to themselves ; and tht^
infelicity and blame, strictly speaking, lie at their own door.
But the reason why some ha\e means more than barely suffi-
cient to bring them to salvation, and others not, — and why those
who render ineffectual the means they have, are not favoured
with others that are more powerful is, because God, as a sove-
reign, has a right to do what he will with his own. On this
observation we would gi'aft the following instructions. ( I . ) So
far as we have, by our negligence, deprived ourselves of the helps
placed within our reach, and so have hindered our salvation, we
are called on to repent of our evil doing. (2.) We ouglit thank-
fully to avail ourselves of what means we yet possess; and if we
do this, we shall have no cause to envy others because God is
good to them. But observe,
II. That in bestowing his REW^iRDs on mankind,
God does not render unto men according to the
amount of the means they participate, but the use
they make of them.
1. In bestowing his rewards, were he regulated by the former
jirinciple, the text must be false ; as, on that principle, it would
324
be impossible for tlie first to be last, and the last first. But if
his rewards are bestowed on the latter principle, the text may,
and even must be true. Besides,
2. To say that the enjoyment of superior means of salvation
secures the enjoyment of the most distinguished rewards, is to
represent the character of God in a most unfavourable point of
light. Have those who have been most highly favoured as to
privileges, always been the holiest men P On the contrary,
have they not too frequently been the very reverse of this ?
What ideas must we then have of God's hohness, to suppose him
advancing such men to his first rewards ? Or have the most
highly exalted as to privileges, always been the most grateful for
them ? Rather have they not been the contrary ? What ideas
then must we have of God's justice, to suppose him capable of
advancing these to the most distinguished seats in bliss ? espe-
cially while those who most faithfully improved such means as
were bestowed on them, are either wholly or comparatively
disregarded ? Or were he to lift men to the highest states in
glory, merely because they have enjoyed the best helps to salva-
tion, in what light must we consider his veracity ?
3. Were we to assert that men are rewarded according to the
amount of their means of good, and not according to the use
they make of them, we should assert a doctrine which would be
found false in fact. The Jews partook of superior means of
good, but were unchvu'ched for their abuse of them. The cities
of Capernaum, Chorazin, and Bethsaida were exalted to heaven
with privileges ; and for their abuse of them were thrust down to
hell. The churches of Lesser Asia were highly favoured as to
privileges, and were awfully menaced for their abuse of them :
and where are those churches now ? And have not we our-
selves known many persons who were rendered remarkable by
their privileges, rendered as remarkable by judicial visitations
for their abuse of them ? If these facts have any voice, do they
not say, that not those who are most exalted by privileges, but
those who make the best use of what they have, are raised to the
highest degrees of glory ? Here then we would remark, that as
no man will be any farther benefited by the privileges he enjoys,
than he uses them aright; so, on the other hand, every man who
abuses his advantages will be punished in proportion as he does
so. Observe,
325
III. That thk bkstowmknt of rewards on this prin-
ciple IS MOST EXPRESSIVE OF THE GOODNESS AND JUSTICE OF
God. " Is thine eye evil because mine is good ? go lliy way;
I will give unto this lust even as unto thee," &c.
1. TJiis is most expressive of God's goodness, as it opens the
gates of" life to all, seeing all in the iuiprovement of their jirivi-
leges may live ; and live in ])roj)Oition to that improvement,
whether their ])rivileges have been great or small : whereas
if those only could attain to eminence in bliss who have been
tnninent in the possession of privileges, then could but few attain
to eminence in bliss.
"2. As this mode of distributing rctoards is most expressive of
God's goodness, so also of his justice. Were he to close the
gates of life against any but those who abuse what privileges
they have ; or to withhold the highest degrees of bliss from
those who are not favoured with the most exalted privileges,
however they improve the privileges they have ; in either case
he would act most capriciously and imjust, and would flatly
contradict the numerous and striking statements of his most holy
word.
We close this subject with two reflections :
1 . There will be no reason to impeach the perfections of
God, because some and even many will perish for ever, since all
may be saved, and none will be condemned but such as deserve
so to be.
2 There is great need often to examine oiu'selves, seeing
those who are first as to privileges, may be last in respect to
reward.
Iota.
326
LXXX. THE NATURE AND OBLIGATION OF
WATCHFULNESS.
Mark xiii. 37.
" And what I say unto you, I say unto all. Watch."
We are told in the sacred Scriptures, that for every thought,
word, and action, in this probationary state, we shall be brought
to judgment; and though the time thereof be not mentioned,
yet we are certain that that time is fast approaching, and each
succeeding day brings it nearer. We should seriously consider,
that however far off the day of his coming to the future judg-
ment may be, that of his coming by death is near ; and that, as
to our soul, will be the same as if it was to the final judgment.
Death as effectually determines the state of individuals, as the
final audit will that of the whole world. And if we are not
ready for death, it is impossible we should ever be prepared for
the general judgment; and the time of Chiist's coming by
death is as uncertain as the time of his coming to judgment.
Hence the words of our Saviour in the text, " And what I say
unto you," my immediate disciples, " I say unto all, Watch."
Watchfulness comprehends the whole cai'e of a Christian life.
Considerable difficulty would attend the enumeration of all those
particulars about which it ought to be employed ; but yet, there
are two which probably may include all, — watching to prevent
evil, and to do good.
I. We must watch, that we may prevent evil.
1 , We must ivatch against sin. The corrupt inclination of
our fallen nature, while unregenerate, to what is sinful, the
apostle calls " sin thai dwelleth in us," Rom. vii. 17 ; and is
a constant, powerful stimulus to the actual commission of sin.
This principle of sin in the heart is opposite to divine grace,
and which we must watch against. There are sins of spiritual
weakness and moral infinnity, which, as long as we moum over,
and endeavour to overcome through faith in Christ, are con-
sistent with the favour of God, peace of conscience, and a well-
grounded hope of happiness after death ; or else, who could be
327
saved ? But pvesumptuous sins, which arc deliberate and
chosen, committed against the sanctions of judgment and dic-
tates of conscience, are dii'ect insults ofl'ercd to the authority of
God. Watchfulness is necessary, that we sin not thus: for
we are daily compassed with snares and temptations ; and,
while coiTupt nature is within us, it renders those snares and
temj)tations moi'e dangerous, and often fatal. The objects
around us, our company, society, callings, and circumstances,
may prove unhappy occasions of sin to us ; and therefore
there is need of regarding that precept, — " Keep thy heart
with all diligence : for out of it are the issues of life," Prov,
iv. 23.
2. We must guard against the ivorld. The j)resent world
is an enemy to our souls ; therefore the apostle calls it an " evil
world," Gal. i. 4. It is evil, not in itself, as if it were neces-
sarily set against our spiritual interests : no, the present world is
the effect of God's creating energy, and " every creature of his
is good," 1 Tim. iv. 4 ; but it is evil by reason of the strong bias
and inclination of our hearts to visible and tangible objects, in
preference to those which are spiritual and heavenly. The
things of the world are suitable to om* coiTupt passions and
vicious appetites, and excite and inflame them, like food that is
])leasant but unwholesome, and feeds the disease. We nmst
watch that the world do not insinuate itself into our hearts and
affections. Pious men, while under easy and prosperous cir-
cumstances,— while they have every thing according to their
desire, — are in great danger of being too fond of this world, and
of saying in their hearts, not in a good sense, " It is good to be
here." Though they are sincerely desirous to go to heaven at
last, they are not anxious and hasty as to the time — axe still for
a further respite — to be spared a little longer before they go
hence and are seen no more. And while we are watchful against
this world, we should be daily endeavouring to compose our
minds to a greater indifference to its pleasures and entertain-
ments, in compliance with that exhortation of the apostle, re-
corded 1 Cor vii. 29 — 31. It is but a short scene which will be
shortly shifted, and succeeded with an eternal state of things ;
and therefore, says the apostle, " Let your moderation be known
unto all men ; the Lord is at hand," Phil. iv. 5.
3. We must watch against the temptations of the devil.
328
He is another great enemy of our souls, and continually en-
gaged to estrange our affections from God, to the practice of
iniquity. " Be sober, be vigilant; because your adversary the
devil, as a roaring lion, walketh about, seeking whom he may
devour," 1 Pet. v. 8. The devil is professedly an enemy to all
mankind, and from hatred and envy prosecutes a mischievous
and destructive design against our spiritual and e\'erlasting inte-
rests. He is very formidable, being subtle, and using many
wiles, devices, and stratagems, to effect the ruin of souls.
He is strong, inasmuch as his power is far superior to ours.
His malice is deadly, to which his diligence and activity are
equal; — he is restless in pursuing his pernicious designs. The
Scriptures assure us, that our spiritual foes are numerous, Eph.
vi. 12 ; and all these, possessing a spiritual nature, are invisible.
Constant watchfulness is necessary against such combined oppo-
sition. Our best defence is to watch against the world, and
sin in the heart ; for Satan, tempting by the world, can do us
no harm without the concurrence of our own sinful passions,
and the consent of the will. For however strong, cunning, and
industrious he is, his manner of tempting is but objective ; he
cannot force us. Hence those words of the apostle, " Every
man is tempted when he is draflni away of his own lusts, and
enticed," James i. 14. These are the enemies we are to watch
against.
II. We must watch to do good.
1. We have to discharge all the duties we owe to God, and
our fellow-christians and neighbours ; to improve all our talents
wisely and faithfulhj. Our Saviour represents all those powers,
abilities, and capacities with which God has endued us, as so
many particular trusts committed to us, of which we must give
an account : to those that employ them well, to the great pur-
poses of God's honour, the interests of religion, and the good of
others, he will say, " Well done, good and faithful servants."
But, on the other hand, if persons have had spiritual gifts and
abilities, and have not employed them some way or other in the
service of God and edification of others ; — if tune, that precious
talent, has been squandered away in idleness and vanity ; if
that time which is appropriated to God himself, to his own
worship, has been prostituted to common and profane uses ; if
the gospel, the ordinances, and institutions thereof, for the re-
329
freshing the bowels of the poor, ospocially of Christ's ]Kjor mem-
bers ami servants ; in short, if men have not made a good use of
their opportunities of receiving good themseh'cs, and doing good
to others, — they shall be found in the number of unprolitable
servants that have not imjjroved their Lord's talents ; and the
doom that will be pronounced on such is, " Cast ye the un])ro-
fltable servants into outjr darkness ; there shall be wee])ing and
gnashing of teeth," Matt. xxv. 30.
2. We must watch to do all the good that God has com-
manded us. We are to perform all the duties of the first and
second tables, to observe all moral precepts and positive institu-
tions, to do every duty, without exception, that relates to God,
to others, and to ourselves. JMoses said unto the children of
Israel, " You shall walk in all the i)rccepts which the Lord
your God hath commanded you, that ye may live, and that it
may be well with you," Deut. v. 33.
3. If'c must icafch to do good in its proper season. The ac-
ceptable performance of duty depends in a great measure on
Its being done setusonably. We may say of a work done, as
well as a word si)oken, in due season, " How good is it '. " Prov.
XV. 23. Many actions, which as to the matter of them have
been good, have lost much of their beauty tlu'ough the ill
timing of them. As God a])points a time to every j}urpose, so
should we, Eccles. iii. 1. We should leam to ])ut every duty
into method, that they may all fall in their proper place and
season, without any one interfering with another. The airang-
ing and disposing our duties well is a great thing in religion.
4. IVe must watch to do good in the appointed manner. We
should ])ossess a (piick a])preliension of those things that are
helps of a spiritual life. We are to do good in the lively exer-
cise of every Christian grace, of love to God and our neigh-
bom's, an active zeal for his glory and their welfare, a steady
faith in his promises, and joyful ho]ie of the heavenly blessed-
ness, a de]iendance on the mediation of Christ, and the aid of
the Holy Si)irit for assistance in, and acceptance of, what we dt).
APPLICATION.
Let us be exact in the perfonnance of this duty of watchful-
ness. Let us not sleep as others, but watch. And to excite
this obligation, let us consider.
330
1. How naturally prone we are to become secure and care-
less.
2. That without watchfulness we shall become an easy prey
to our worst enemy.
3. Without this, though our vigilant enemy should not attack
us, we can perfonn no duty that will be acceptable to God.
4. Strict and constant watchfulness will be a safeguard
against all snares and temptations of every kind.
5. Let us therefore watch, and, as our Saviour advised his
disciples, join prayer to watchfulness. Matt. xxvi. 41. Watch,
that we may do what is enjoined us, and pray, that God may
fulfil all his gracious promises. It is earnest prayer that makes
watchfulness effectual. Pray with a particular view to daily
dangers, as not knowing what may happen ; as our Lord has
taught in that excellent directory for prayer, " Lead us not into
temptation, but deliver us from evil," Matt. vi. 13.
Theta,
LXXXL CHRIST, HE THAT SHOULD COME.
Luke. vii. IQ.
*' Art thou he that should come ? or, look we for another ?"
These words were addressed to our Lord by two disciples of
John the Baptist, who sent them to Jesus, and instructed them
to make these inquiries for the confirmation of their faith.
L The question could not be proposed on John's account, for
he was fully convinced that Christ was the true Messiah. Of
this he was assured by divine revelation, and the testimony of
God the Father at our Lord's baptism, John i. 32 ; Matt. iii.
17. And that Jesus was the Messiah, John uniformly testified,
by speaking of him as the Son of God, as incomijarably supe-
331
rior to himself, as llie Lamb of God, and as come to baptize
witli the Holy Ghost.
2. But though John believed in Jesus, and thus bore witness
to him, yet it seems these disciples and their brethren were led
to doubt even the testimony of their Master. It is probable
they thus doubted, because they did not find Jesus setting up a
splendid earthly kingdom, such as they expected the Messiah
would establish ; because our Lord was not so rigidly abste-
mious as their Master was ; and because no miracle was wrought
to deliver John out of prison ; which they concluded the Mes-
siah would certainly be both inclined and able to work, on such
an occasion.
3. For the kind ])ui'pose of removing their doubts, and satis-
fying their minds, John therefore pnidently sent them to hear,
see, and judge for themselves; and with this view he taught
them to make the inquiries now before us, " Art thou," &c.
The purport of these questions may be expressed thus : " Sa-
cred j)rophecy leads us to expect that the Messiah, the Lord's
anointed, will appear in this land about this time. We en-
treat thee therefore to infonn us whether thou ait this gi"eat
expected personage or not, that we may respect thee according
to thy pro])er character." To these inquiries our Lord wisely
answers by actions rather than words, ver. 2L Then he re-
quires the messengers to go and infonii John what they had
seen and heard, ver. 22, 23. Hereby Jesus evidently referred
to sacred prophecy for an answer to these important questions.
And as we ai-e no less interested in this answer than John's dis-
ciples, let us consider,
I. The tkstimony of sacred prophecy concerning
THE Messiah.
1. Respecting the person who should come under this cha-
racter. He is s])oken of and described as David's Son, and
Lord, Psalm Ixxxix. 29, and ex. 1 ; as Innnanuel, Isa. vii. 14 ;
the Child born, and the Mighty God, Isa. ix. 6.
2. Respecting the time tohen he should come. This was to
be, before the sceptre departed from the tribe of Judah, Gen.
xlix. 10; within the seventy weeks of Daniel, or 490 years
after the Persian decree which was passed for rebuilding Jeru-
salem, Dan. ix. 24 — 26 ; and during the continuance of the
second temple. Hag. ii. 7, 9.
332
3. Refpecthiij the purposes of his coming. These were, to
guide as a Prophet, Dent, xviii. 18; to govern as a King, Ps.
ii. 6 ; to save us as our Redeemer, Isa. xxxv. 4 ; to feed us as
a Shepherd, Isa. xl. 11; and to reward us as our Judge, Isa.
xl. 10, and xxxiii, 22.
4. Respecting some remarkable circumstances which would
attend his coming. As the performance of various benevolent
miracles, Isa. xxix. 18, and xxxv. 5, 6 ; silent modesty in work-
ing these miracles, Isa. xlii. 2, 3 ; a gi'acious reception of the
poor by him, Isa xxix. 19, and Ixi. I ; and the reception of
him by the Jewish nation, Isa viii. 14, and liii. 1. This is the
testimony of prophecy, which St. Peter informs us is sure in its
accomplishment, and should engage our attention, 2 Pet. i. 19.
Let us therefore notice,
II. The fulfilment of prophecy in the person of
Christ. Here observe,
1. These prophecies must be fulfilled in some person; as the
time specified for their accomplishment has long been past.
For the sceptre departed from the tribe of Judah, and the se-
cond temjile was destroyed, about seventeen hundred and fifty
years since ; and Daniel's seventy weeks expired about forty
years before these events took place. In other Avords, our Jesus,
the Messiah, was cut off by death, just when those weeks were
expiring ; and about forty years before the destruction of the
temple. Observe,
2. These prophecies hare been exactly fulfilled in Jesus
Christ. Witness his two natures, hvnnan and divine, Rom. ix.
5 ; hence he was David's Lord ; and Immanuel ; the Child born,
and the Mighty God. The time of his coming; he came when
the sce]itre was about to depart from the tribe of Judah; as a
proof of which, just at the time of his birth a decree for taxing
the land of Judea was passed by Augustus the Roman Emperor,
Luke ii. 1, 2, 5. He came just exactly at the end of Daniel's
seventy weeks, or four liundred and ninety years after the com-
mandment or decree given to Ezra to rebuild Jerusalem. And
he came while the second temple stood ; and cleansed it, and
taught in it. His various offices ; he is our prophet, John vi.
14, and viii. 12 ; our King, Luke i. 33; Acts v. 31 ; our Sa-
viour, Matt. i. 21 ; 1 Tim. i. 15; our Shepherd, John x. 1 1,
27,28; and our Judge, Acts xvii. 30, 31. And the circum-
333
stances attending liis coming. Was the Messiah to work bene-
volent miracles ? Christ wrought such, as here in the j)resence
of John's disciples. Was the Messiah to be modest in ])errorui-
ing them? so was our Lord, Matt. xii. 16 — 21. Was the
Messiah to teach the poor? so did Jesus, Luke iv. 18,21.
Was the Messiah to be rejected by the Jews ? so was Jesus,
John i. 11. As all these prophecies have been fulfilled in our
Lord, so we observe,
3. They have been fitfiUed in no other. This is evident
from the appeal of Christ's friends, the advocates of Christi-
anity, who challenge the world to produce any person, besides
our Lord, in whom these predictions have been accomjilished.
And from the concessions of Christ's enemies, the Jews ; who
can produce no person beside our Jesus, whom they reject, tind
still perversely look for another. Hence let us consider,
IK. The conclusion w^e should draw from this ac-
complishment OF PROPHECY IN THE PERSON OF OUR LoRD.
We should conclude,
1. That our Jesus is certainly the true Messiah. For infi-
nite wisdom could not mistake in its proi)hetic descriptions ;
and infinite truth cannot mislead us. Dent, xxxii. 4.
2. Tliat tue should look for no other Saviour. To look for
another would be imjiious, by discrediting God himself, 1 John
V. 10; it would be ungrateAil, by slighting the richest love,
John iii. 16 ; it would be unreasonable, opposed to the clearest evi-
dence, 2 Thcss. iii. 2 ; it would be unnecessary, for Christ is
all-sufficient to save, Heb. vii. 2o ; it would be vain, for no other
Saviour will come, Heb. x. 26; it must be destructive, Christ
being our only remedy, Prov. xxix. 1.
3. That vje should sec experimental proof s of Christ's divine
authority. The proofs arising from the fulfilment of prophecy
are rational ones, and of no small im])ortance ; but those most
satisfactory to us are experimental ones, resembling our Lord's
miracles; including spiritual life, sight, strength, ])urity, health,
and comfort. Seek these as of the first importance, Prov. iv.
7 ; Matt. vi. 33 ; seek them with confidence, for Christ is come
for the pnrjiose of bestowing these blessings on mankind, Isa.
Ixi. 1, 2, 3 ; John iii. 17.
4. That Christ's coming should engage Christians in the
practice of holy duties. As, compassion for lost sinners.
334
Luke xix. 10; Phil. ii. 5; as evidences of this, pray and la-
bour for their conversion, James v. 16, 19, 20; beneficence to
the poor, 2 Cor. viii. 9 ; hope of perfect purity, 1 John iii. 8 ;
and grateful adoration, Luke i. 68.
Alpha.
LXXXIL JESUS INDISPOSED TO CONDEMN
THE SINNER.
John viii. 11.
" And Jesus said unto her. Neither do I condemn thee j go, and sin no more."
These words throw some light on those of the evangelist,
where he says, that " God sent not his Son into the world to
condemn the world, but that the world through him might be
saved ; " and form a striking contrast between the gentle and
benignant disposition of the Saviour, and that of the unbending
severity evinced in the spirit of those Jews who brought this
ad ul tress before him. They were bent on sacrificing either the
culprit or the Saviour, or both : on the contrary, he was intent
on confounding their wickedness, and rescuing this poor sinner.
But what gives the passage its gi-eatest interest is, the light
which it casts on the condition of the sinner, when brought
into contact with his Judge and Saviour. That this may be
placed more fully before you, allow me to observe,
I. That the text neither affirms nor insinuates
THAT OUR Lord had no grounds on which he might
HAVE JUSTLY CONDEMNED HER, HAD HE BEEN DISPOSED SO
TO DO. Let it be remembered that she (as all others are) was
a sinner, both by nature and practice ; and what is more to be
regarded, she had been detected in a dreadful crime, and stood
exposed to a capital and dreadful punishment. (See Lev. xx.
.335
10 — 22.) Nov was she alone in her crime; for many then,
and many now, stand accused of their own consciences and of
God, of sins as great as tliis, if not of this very sin : all such,
consequently, are justly liable to condemnation from the Lord.
And possibly this may be the case with some of us. All such
persons, if they think at all on the consequences of their sins,
must feel as this poor sinner must have felt, full of shame and
anxiety, when brought into the presence and unto the person of
her Judge and Saviour for his decision in her case. Aware of
their liability to condemnation, they must be the subjects of
painful and pungent feelings, when they think of the appearance
they must make before their Judge ; particularly when they
imagine that that event is drawing nigh, and at the very door.
If any such are here, allow me,
II. To DIRECT YOUR ATTENTION TO THAT DECISION WHICH
THE TEXT REPORTS THE SaVIOUR TO HAVE GIVEN IN THE CASE
OF THIS POOR SINNER. " Where are thine accusers ? Hath
no man condemned thee P She said. No man. Lord. Neither
do I condemn thee ; go, and sin no more." The letter of the
law, in her case, gave her no right to anticipate such a decision ;
nor yet the usage of her nation, coiTupt and adulterous as it
was at this time ; nor was there any thing hi the character and
proceedings of the Saviour to flatter the imbecoming hopes of
any sinner. What then must have been her feelings, when this
judgment was given in her favour I Nor would this decision be
less surprising to the assembly in which she stood. It paitly
originated in the consideration that the Jews were wishful to
draw Jesus into a snare, and partly in the circumstance that it
was not his piovince to judge her, he being no magistrate, and
therefore having no authority to judge. And had he been au-
thorised to judge, yet as there were no witnesses brought forwai'd
to establish her guilt, and as her guilt had not been proved, as
yet, in any court of justice, to have condenmed her would have
been illegal. But the leniency of this decision was chiefly
founded on the fact, that the Divine Being has no pleasure in
the death of sinners ; and so is unwilling to punish when he
can spare them righteously. And possibly, and we are led to
think that most probably, this decision was founded on the dis-
covery of a broken and contrite heart in this poor sinner. And
if she was in any degree the subject of gi'acious feeling, we
336
may confidently affirm that her faith would operate in no small
degi'ee to influence the Saviour's judgment in her favour. And
think you is there any change or deterioration in him ? Is he
less kind, or able, that the same jirincijjles and circumstances
should not operate on him with the same certainty of success ?
Surely, my fellow-sinners, if he is the same yesterday, to-day,
and for ever, it follows, that great sinners as you may judge or
feel yourselves to be, if you are penitent and believing, a deci-
sion equally favourable will go forth, nay is gone forth, in your
favour. Let this consideration cheer you ; but never forget, in
the
III. And last place. The admonition given to this
POOR SINNER — " Go, and sin no more." In this admonition
she was reminded,
1 . That she might think herself happy in having escaped the
penalty due to her heinous sins.
2. That though she had escaped the consequences of her
past sins, yet if she proceeded to the commission of fresh ones,
that circumstance would not only involve her in fresh, but ag-
gravated guilt.
3. That there was no necessity for her proceeding any fur-
ther in her evil courses, since the grace of God was equal to
her deliverance and preservation. And,
4. She was reminded that the retention of her purity would
be the retention of her felicity ; and the measure of the former
the limit of the latter.
From this subject let us learn,
1 . To admire that we are not actually and irreversibly con-
demned of the Lord, as we might have been.
2. Let the encouraging fact placed before us in this Scrip-
ture, instead of making us secure, stimulate us to an imme-
diate redemption of our opportunity of applying to the Sa-
viour. And,
3. Let us endeavour to walk worthy of the Lord's kindness,
in rescuing and admonishing us ; first, by strictly adhering to
the admonition ; and secondly, by publishing the praises of our
divine Redeemer.
Iota.
337
LXXXIII. CONTINUANCE IN CHRIST'S WORD
A MARK OF TRUE DISCIPLESHIP.
John viii. 31, 32.
" Then said Jesus to those Jews which believed on him, If ye continue in my
word, then are ye my disciples indeed ; and ye shall know the truth, and the truth
shall make you free."
Thkse words form part of a conversation between our Lord
and the Jews, in which they were endeavouring to ensnare him.
And because his wisdom was too much for them, subtle as they
were, their venomous minds led them to wrangle with him.
But he so effectually rebutted their charges, and defended him-
self, that several of the Jews believed on him. But either see-
ing them to be insincere, or not likely to continue because of
the difficulties with which they would have to struggle, he ob-
served, " Then are ye my disciples hideed, if ye continue in
my word," &c. A disciple is one who learns of another ; and a
disciple of Christ is one who doctriiially and practically follows
him. Many affect to be, and are even taken to be his disciples,
and are not ; but here we have,
I. Thk charactkristic of a true disciple ; he is one
who continues in Christ's word. We have,
II. The advantages peculiar to such a character:
" And ye shall know the truth," &c.
I. We have the characteristic of a true disciple.
He continues in Chiist's word. By Christ's word we imder-
stand his message, doctrine, and gospel. This message he re-
ceived from his Father, and gave to his disciples, John xvii. 8;
he calls it themanifestuig liis Father's name to them, John xvii.
(> ; and in anotht^r ])lace he calls it his Father's glory, which he
had given to them, John x\ ii. 22. This message, or these words
they had received, — not only knew or were assured of its having
proceeded from God, but received it as divine ; looking on it at
all times as such, revering it as such, loving it as such, meditating
on it as such, observing it as such, and in shoit endeavouring
VOL. IV. Q
338
to do as directed by it. This is called keeping the word, which
the disciples are said to have done, John xvii. 6 ; and without
which Christ cannot acknowledge any as his disciples, Luke vi.
46. Now as the receiving this word constitutes a disciple in
truth, so continuing in this word, i. e. in this regard to it, consti-
tutes a disciple indeed ; by which we understand something
more than a true or real disciple, even an eminent and worthy
disciple, such a disciple as all should be. And so to be Christ's
disciple yields great advantage, as we have,
II. To SHEW THE ADVANTAGES PECULIAR TO SUCH A CHA-
RACTER. " And ye shall know the truth, and the truth shall
make you free." Because Christ himself is called the truth,
(John xiv. 6,) some have considered this promise, " Ye shall
know the truth," &c. as refening to himself, whom they should
know more perfectly as to his divine origin, divhiity, ability to
save, &c. But by the truth we may, and by it I do, understand
him to speak of the word which he had given, which he ex-
pressly and emphatically calls the truth, John xvii. 17 ; and
prays that they may be sanctified by it, hereby intimating that
its great object is to make us free. And this same message of
mercy is elsewhere called truth, John i. 17; James v. 19 ; and
is that truth to which Jesus Christ came to bear witness, or to
publish, John xviii. 37. Now our Lord assures them,
1. That they should know this truth. This cannot mean the
first and lowest degrees of knowledge of this truth, as they were
possessed of this already, and could not be his disciples without it.
It must refer to those more ample or perfect degrees of knowledge
which can only spring from a longer acquaintance with the truth ;
such an acquaintance with it as will give us a more perfect know-
ledge of its divine origin, meaning, and excellency. But,
2. The promise is that the truth so known shall make us
free. It has been supposed that these words were spoken in a
Sabbatical year, when our Lord took occasion from that circum-
stance to set forth the excellence of that freedom which he gives
to his followers. By nature, or by birth, all are the slaves of sin
and Satan, Eph. ii. 3 ; but many either do not see, or will not
own this doctrine. Such was the case with the Jews in Christ's
time : " We never were in bondage," said they " to any man."
From this bondage the truth alone can release us, con-ecting our
eiTors, and rendering us incapable either of loving or living in
339
sin, or witliout the purgation of our consciences. Nay, accord-
ing to Archbishop Tillotson and others, this promise has a higher
meaning still, conti-asting the state of a slave who is liable to be
put out of his master's family, with that of a son who must re-
main in the famil}', and partake of its piivileges ; and that our
Lord here assiu'es such as are his disciples indeed, that he, as
Son, ( who either along with the Father manages the estate, or
succeeds him in it,) will give them every privilege that is to be
enjoyed in the family.
In conclusion let us,
1. Reflect carefully on the state of our birth, that we may
be aflected by it, and give thanks unto God for our means of
deliverance.
2. Let us, as professors of religion, be careful to ascertain
that we have the characteristic of genuine disciples. And,
3. Let us not forget that it is eminent discipleship that entitles
a man to eminent privileges.
Iota.
LXXXIV. UNION WITH CHRIST NECESSARY
TO OUR BEARING CHRISTIAN FRUIT.
John xv. 5.
"For without me ye can do nothing."
Thesk words were spoken by Jesus Christ to his apostles and
disciples, cither in the room where they had eaten the pascal
supper, or in their way to Gethsemane. They were about to
be peculiarly tried by the seizure and cnicifixion of their Mas-
ter, and exposed 1o the danger of defection, either through dis-
couragement or terror; hence were thev instructed, encouraged,
Q 2
340
and exhorted. In the context Christ calls himself a Vine ; and
likens his followers to branches of himself, and his Father to the
Vine-dresser, &c.
I. These words suppose that the Vine-dresser ex-
pects ALL BRANCHES IN THE ViNE TO BEAR FRUIT. And
\\ hy ?
Because of the relation in which they stand to Christ. They
are branches in him. This is not spoken of being in him by
])rofession only, for mere profession gives no man a place in him,
the true Vine. Hence profession, though it naturally leads nien
to look for fruit, never can lead Jehovah to expect it, when he
sees it to be alone. Had not the disciples been truly gi-afted into
Christ, there would neither have been any propriety nor any
sense in menacing them with excision, which nevertheless he
did. (See verse 2.) And had they been in him by profession
only, he could not have truly afEnned that they were clean, which
he did. (Verse 3.) And having been made clean through the
woyH spoken by the Saviour, (verse 3,) and by the pruning of
the Father, (ver. 2.) it was reasonable to expect fruit. But what
fruit did he expect ? Why,
1. Not a mixture of good and evil fruit, as some contend.
Matt. vii. 15—20.
2. Such as may reasonably be expected on a healthy branch,
nourished by the very best of vines ; hence good in quality,
abundant in quantity, and constantly bearing, (ver. 16.) In
short,
3. Such are expected to be filled with the fruits of righteous-
ness, Phil. i. II. But thus, as we have to shew,
II. None can be fruitful without or separate from
Christ. "Without me ye can do nothing." These words,
without me, mean, without your being in me, (see ver. 4,) and
without my being in you, (see ver. 5.) Hence we say that he
who was never truly in Christ, and never had Christ truly in him,
such an one not only cannot now bring forth fruit, but never did,
and never could. And he who has been truly in him, and has
borne fruit to the glory of the Vine-dresser, will no longer continue
to do so than he abides in Christ, and Christ in him, (see ver. 4.)
Hut having once had Christ in him, can he ever lose liim ? Yes,
unless he abide in Christ and keep his word, (ver 7.) But hav-
ing once been in Christ, and having had his words in us^ can we
341
ever fall from this relation to him ? Undoubtedly, or why this
caution ? And how else can we be taken away ? (ver. 2.) In-
deed, we have only to remember how we came into this relation,
to be convinced that we may fall from it. Nor need this possi-
bility of falling from it discourage us at all, since we may stand,
and cannot fall but by our own neglect. (See 2 Pet. i. 5 — 10.)
Let us but guard our faitli in Christ, our love to Christ, and our
h(»i)e in him ; and in order to this, let us but give attention to his
words, and it will be inijjossible for us to fall ; for in that case,
whatever we ask will be done for us, (see ver. 7.) Nay, so far
;iie we from being discouraged because there is a possibility of
our falling, and because we cannot stand se])arate from Christ ;
tliat on the contrary, we feel divinely confident that this perjie-
tual jealousy will constantly secure such aid from Christ, as
will enable us to do all things.
Improvkmknt.
Since we caimot be saved without fruit, and cannot bear it
without Christ, let us carefully inquire if we are in him.
And since we may be in him, and yet be in a perishing state,
let us take care that our fruit be neither declining in quality nor
quantity.
Nor let us be content with being as good as we ever were, l)ut
let us endeavour to be as much better as possible.
And now let us make every necessary eflbrt to be thus fruit-
ful.
Iota.
342
LXXXV. THE PRAYER OF CHRIST FOR HIS
DISCIPLES.
John xtu. 15.
" I pray not that thou shouldest take them out of the world, but that thou shouldest
keep them from the evil."
Such was the prayer of Christ for his disciples, who had long
been his attendants and companions. They were intimately
acquainted both with his public and private life. They had been
the witnesses of his piety, and zeal, and benevolence, and of the
many mighty works which had shewn themselves forth in
him. They had beheld him worshipped as a God, and execrated
as the prince of the devils, and always with the most perfect
equanimity of mind, never being elated by the one, nor de-
pressed by the other. vSucli was the prayer of Christ for his
disciples when about to leave them. The time of his departure
was at hand, and he was ready to be offered up. His removal
was to them an extremely painful event — their hearts were
troubled. They could not bear the idea of separation from him
whom they so much loved, in whose company they had enjoyed
so much pleasure, and from whose instruction and example,
and guardian care, they had derived so much profit. Their
Lord knew all this, and therefore before he left them he deli-
vered a farewell address, contained in the three preceding chap-
ters, abounding in admonition, and instruction, and comfort.
Having finished his address to them, he here addresses his
Father, and their Father, his God, and their God. The chapter
before us comprehends the whole of this address. He first
prays for himself, (ver. 5 ;) secondly, for his disciples, (ver. 9 ;)
and, finally, for all who should through their instrumentality
either immediately or remotely become his disciples; (ver. 20.)
Our text primarily respected his apostles, but there is no im-
propriety in extending its application to Christians in the pre-
sent day. Were they apostles in the world ? So are we. Were
343
Ihey in danger from evil ? So are we. Did Cln'ist ])rav lor
them ? He also prays for us. In the whole of this prayer,
therefore, we are all dee])ly interested. Let us first consider
the present situation of Christians ; and, secondly, the puiyer
of Christ.
I. Consider the prksent situation of Christians.
At present thev are in the world, a world opposite to God and
holiness. And whilst here they are frocpiently ohliged to mix
with those whom our Lord calls " the children of this world."
With them thev live in the same house, arc emjdoyed in the
same shops, and transact the same business. Christianity nei-
ther calls to the desert, nor to the monastic cell : it contem-
])hues tliom as men as well as Christians, as members of civil,
as well as members of religious society ; and whilst it recpiires
tliem to be fervent in spirit, it also enjoins diligence in busi-
ness, and exacts from them their proper cpiota towards the exist-
ence and comfort of civil society. But though in the world,
they are not of it ; they have received another spirit, even the
Spirit which is of God. Hence,
1 . They are ijoverned by other principles. The children ot
this world seek their supreme happiness in the world in some
of its vai'ions modifications. In it are all their springs, and
they never look higher. Impelled by the desire of happiness,
the covetous man rises early, and late takes rest, adopts base
and penurious habits, racks the ])owers of his mind to form
])lans, a7id exhausts the energies of his body in executing then),
that he may increase his earthly possessions. Im])elled by this,
the ambitious man pants after place, and office, and honourable
distinction in society. He labours to climb the steep and slip-
pery ascent to the bubble fame which human breath has created,
and which it can suddenly destroy. Impelled by this, the
licentious man, regardless of character and health, alike indiffe-
rent about the misery he inflicts on his own family, or on the
families of others, pursues with the utmost zeal the unlimited
indulgence of all his animal apjietites. But Christians seek
their su])i'eme happiness in God. Thev ))refer the favour of
God to all the riches in the universe ; the honour of being his
children to that of occupying the highest distinctions in society ;
and the pleasures of true religion, arising from j)eace with (lod,
joy in the Holy Ghost, and the hope of eternal life, to all the
344
gratifications of sense. And as they are governed by other
principles, so also,
2. They live for other purposes. The children of this world
live to themselve,s ; so much is implied in St. Paul's words,
Rom. xiv. 7. Self is the centre and the circumference of all
their plans. They have no reference to God in any thing they
do. But Christians, recognizing the doctrine of the apostle,
" ye are not your own, but are bought with a price," live to the
Lord. His will is their rule ; his glory is their end ; whilst to
him they consecrate their health, their property, their influence,
their talents, and all the activities of both body and mind. We
proceed,
II. To CONSIDER THE PRAYER OF Christ. And here it
will be proper to remark,
1. For ivhat Christ does not pray. " I pray not that thou
shouldest take them out of the world." Many have desired to
be taken out of the world. This desire has sometimes had its
origin in deep suflering. Sorrow has succeeded sorrow, as wave
succeeds wave, in such rapid and constant succession, that, over-
come with grief, they have said with David, " O that I had
wings like a dove, for then would I flee away and be at rest."
And sometimes it originates in lively foretastes of eternal life.
The anticipation of heaven so far transcends and ecli])ses all
earthly enjoyments, that they desire to " depart and to be with
Christ." This desire is perfectly proper, when tempered with
submission. We must wait the Lord's time ; for many impor-
tant ends are accomplished through the continuance of Chris-
tians in the world. (1.) Through their continuance in the
world the excellence and power of divine grace are manifested.
— What were these once ? Ignorant, depraved, children ol
wrath, haters of God, and of each other. What are they now P
Wise unto salvation, renewed in the spirit of their mind, chil-
dren of God, active in doing, and patient in suffering his will^
and zealous in promoting the happiness of mankind. By what
power has this change been produced ? " Not by human might
nor power, but by my Spirit, saith the Lord." (2.) Through
their continuance in the world a longer seed-time is afforded to
them. All who die in the Lord shall be perfectly happy. Not
equally so. Every vessel will be full, but some will contain
much more than others. We are all pardoned and saved
345
tjuoiigh the merit and by lUe ititluencc of Christ. But the de-
crees of future glory Avill be in proportion to our work of failli,
our jjutience of hope, and our hibour of love. The thief who
was crucified with Christ is in heaven as well as St. Paul, but
I lie glory of the latter far transcends that of the former. Why ?
J{ecause the one after his conversion had no seed-time ; the
other had a long one, which he fully occupied in sowing to the
!Sj)irit. O what a harvest will the apostle have ! In this view,
long life by the Christian is desirable. (3.) Through their
continuance in the world the pride of Satan is perpetually mor-
titied. AVhen he seduced our first parents, he hoped to govern
them. When he beheld a son in their own fallen likeness, he
hoj)ed tt) have the absolute dominion over their jn'ogcny. The
j)ieiy of Abel and Seth disap))ointed this hope. The dominion
of the adversary has never been universal. It is now dimi-
nishing. It shall bf destroyed. (4.) Through their conti-
nuance in the world, its conversion is promoted. God could
convert the world without instruments. He has chosen to em-
j)loy instruments. The instruments he em])lo\'s are his own
])cople. To them he has committed the heavenly treasure.
Tluough their preaclnng and living, he makes his way known,
and will make it known in all the earth, and his saving health
among all nations. (o.) Through their continuance in the
world, its existence is prolonged. The world exists for the sake
(jf tlie church. It is the theatre in which God jierforms his
rinleeming acts. It is the school in which men are educated for
heaven. But let all the pupils be removed from this school ; let
all who submit to the redeeming operations of God be taken
away, and the gi'eat theatre would be destroyed. The absenc*^
of ten righteous persons occasioned the destruction of Sodom.
The com])lete removal of the righteous would bring the final
conflagration. Remark,
2. For what Christ does pray. "That thou shouldest keejt
ihem from the evil." Many things are denominated evil to
which our Lord had no reference, such as poverty, affliction,
^c. He refers either to Satan, the evil one, or to sin, or to
both.
(1.) Christians arc in danger from sin. No man is impec-
cable. St. Paul lound it necessary to keep his body under. In
diuiger of being robbed of comfort, of purity, of strength, o(
q3
346
salvation. (2.) It is the will of Christ that they should he kept
from it. His precepts, his promises, his example, his reproofs,
his admonitions, the whole nature and tendency of his gospel
establish this. (3.) Christians cannot keep themselves from
sin. Many have presumed on the strength of their own virtue.
Peter was a striking example of this kind. Many have copied
his example, and, like him, have fallen. The corruptions of
the human heart, and the powers of darkness, are an overmatch
for the unaided Christian. (4.) But God can keep them. He
knows how to keep them, for his knowledge is inBnite. He
can keep them, for his power is omnipotent. He will keej)
them, for he loves and delights to save them.
CONCLUSION.
1. Let us not lose our time by vainly thinking how we would
serve God, could we retire from the world.
2. Let us not unnecessarily mix with the children of this
world.
3. Let neither persecution, nor temptation, nor sin depress
us ; for Christ prays for us, and he cannot pray in vain.
Omega.
LXXXVL THE INTExNTION OF THE GOSPEL.
John xx. 30, 31.
"And many other things truly did Jesus in the presence of his disciples, which
are not written in this boolc : but these are written, that ye might believe that
Jesus is the Clirist, the Son of God ; and that believing ye might have life through
his name."
One of the greatest benefits enjoyed by man is the f.iculty of
speech ; through which, by means of a few articulate sounds, we
347
(-asilv put oacli other in jiossession of subjects of the hij^hest
iinportimce ; and, if wo please, convey to our friends all the iii-
lurniation we ourselves enjoy. And as tliis faculty is so valuable,
because its exercise serves to impart inlonnation, apprize of
danger, point out advantages, or stimulate to a pursuit ol' those
advantages, so we have reason to be thankful for those methods
which have been invented to record events, and so to embody
the conceptions of the mind as to make them permanent. In
order to this, and to guard against the treachery of memory, the
]n-actice of wTiting is often highly useful, in respect even of
things that may fall under our own notice, and lor which we.
may have occasion at some future time. But the advantage is
more apparent when we refer to events vchich ecpuUly concern
persons in ditlerent places, and in diii'erent ages of the world.
Oral tradition is liable to coiTuption by more than the weakness
of human memory ; for while, on the one hand, forgetfulness
may make large deductions from the truth, invention, on the
other, may add falsehoods ; and thus adulterate with error the
truth which yet remains. The benefit of writing, or of printing,
which is a correct and expeditious method of copying what
has been written, is however most a])i)arent when the mat-
ter thus recorded is of the gi-eatest importance. And, on
this ground, we, as Christians, should be peculiarly grate-
ful ; that notwithstanding our divine Redeemer did many
things " which are not wTitten in this book," yet so many
thhigs are recorded, that we "might believe that Jesus is the
Christ," &c. Let us attend therefore, to the things to which
the evangelist refers, and to the ends pro])Osed in recording
them.
I. Thk things to which the evangklist refeus.
" But these things are \\ritten." This language might with
e(puil propriety be apjilied to ihe events recorded in the follow
ing chapter, as to the things written in this. And in fact we
have a similar observation, ch. xxi. 24, 25. Indeed, there can
be no doubt that the whole of what was written by John, as well
its by all the otb.er evangelists, was with the same design. But
as the writer seems liere to refer particularly to events which
took place after our Saviour's resurrection, and as those recorded
in this chapter will furnish sufficient matter for our present me-
348
dilation, we shall confine ourselves to these, and attend chiefly
to four leading facts.
1. The fact of the B edeemer s resurrection. Leaving many
circumstances connected with this, and which might form suh-
jects of profitable meditation, as tending to prove or to improve
it, we may regard the fact itself as a proof of his Messiahship,
coiToboration of his doctrine, and evidence of the efficacy of his
atonement. (1.) Proof of his Messiahship , In the sentence
and execution of Jesus, this was the case at issue between him
and his enemies. He claimed to be " the king of the J ews,"
though in a sense different from that in which they understood
that phrase ; while they rejected and crucified him as a vile
imposter. Hence that conference recorded in Matt, xxvii.
62 — 66. Nor does the condition of his disciples appear to have
been such as to render this proof either undesirable or unneces-
sary. They had heard his teachings, seen his holy life, and
witnessed his miracles ; and they expected some great result of
his proceedings. But that their views were widely different
ti'om those of divine Wisdom, we have abundant proof in their
own confessions and complaints, Luke xxiv, 17 — 21 ; and their
inquiry. Acts i. 6. Now, if such were their views of their
Master's undertaking, we may easily conceive how weak and
wavering was their faith when he had apparently fallen under
the power of his foes. But the resurrection and subsequent
events dissipated their gloomy anxiety, and restored them to
moi'e than their former confidence. To this subject Paul refers,
Rom, i. 1 — 4: and Peter in his address. Acts iii. 12 — 18;
and again in his first epistle, ch. i. 3, 4. " From hence followed,
by consequence, (2.) Confirmation of his doctrine. It was in
his character of the Messiah that he came to " bear witness of
the truth ;" and the remarkable fact of his resurrection served to
stamj) as with the broad seal of heaven ever\ doctrine he had
delivered. Instance the doctrine of man's depraved condition,
Matt. XV. 18, 19; John iii. 3 ; the doctrine of divine influence,
.lohn iii. 5, 6. The doctrine of justification by faith, John
iii. 15, 16; and the efficacy of prayer, Luke xi. 9 — 13. His
resurrection was also, (3.) Evidence of the efficacy of his
atonement. At the last supper, previous to his death, " he took
the cup," and declared that " his blood was shed lor many, for
349
the remission of sins." (See Matt. xxvi. 27, 28.) Paul, in
Eph. i. 7, says, " Wo have redeni])lion througli his bkjod ;"
and Rom. iv. 24, 2o, and v, 6 — 10, teach us, because of the
Savit)ur"s being alive from the dead, to trust in him for pardon
and eternal life. We proceed to notice,
2. The fact of the Redeemer's tmaltcred affection towards
his disciples. The warm and constant aflection of the jiious
women who attended him, might seem to demand a proper re-
uun. liiit the a]H)stles had acted a very dillerent j)art, had ior-
^dkan or denied him. Yet he gives many a gracious connuis-
sion to his "brethren," (ver. 17) ; he still allows ihem to claim
all the jn-ivileges of this relation ; and, instead of chilling their
recreant souls with merited upbraidings, he soothed them with
the friendly salutation, " Peace be unto you," &c. ver. 19 — 22.
And he is, " the same yesterday, to-day, and for ever ;" and is
now waiting to say to the returning sinner, yea, to the leturning
backslider, " Go in peace, and sin no niore." This encourage-
ment is heightened by,
3. The fact of the Redeemers commission to his disciples.
" As my Father hath sent me, so send I you," ver. 21. (1.)
" As," i.e. in like manner. In virtue of my commission, " I
send you;" thus the apostle, 2 Cor. v. 20; Eph. vi. 20. (2.)
" As," i. e. for the like purpose; " to jn-each the gos])el," i^^c.
Luke iv. 18, 19. To convhice sinners, to proclaim that (xod
is love, and to send them, without delay, to their Father and
friend. Penitents, hear and be encouraged; and especially
by,
4. The fact of the Redeemer s wonderfully gracious con-
descension, \er. 24 — 27. The mind of Thcnnas seems to h;ive
been broken down by " manifold temptations, arising /iom re-
cent occurrences," ver. 25. But Jesns stoojis to his condition,
and even submits to the terms of the incredulous disciple, ver.
27; Heb. ii. 17, iv. 15. And the eliect was everything that
could be wished. It does not appear whether Thomas actualh
did what the Saviour invited him to do. But he believed, anil
])rofessed his faith, ver. 28, 29.
II. Thk I'.N'DS PUOPOSIU) IN KECOKDINti THKSK THIN(;s :
— " That ye might believe, and that believing," &c.
1. " That ye might believe," S^c Here is an exhibition of
350
— The Redeemer's power, x. IS, compared with Acts ii. 22 — 27.
— The Redeemer's fidelity- " I must work the works," &c.
ix. 4, XX. 21 — 23. — The Redeemer's tenderness, in the fulfil-
ment of that ])rophecy, Isa. xl. 11. And the hesitancy and
doubts of the disciples only serve to assure us the more firml}-
of the truth, which was forced upon them by an irresistible
weight of evidence.
2. " That believing ye might have life,'' ^c. The condition
of sinners is represented by a state of death in several respects,
(1.) They are dead as condemned by the law. (2.) Dead as
to spiritual apprehensions, feelings, energies, &c. And, (3.)
Dead as to title and meetness for endless life. But througli
" believing in his name," 1. Our sentence of death is reversed,
Rom. iii. 24, 25, v. 19. And, 2. We become " quickened,"
and have suitable views, feelings, &c. Gal. ii. 20 ; Eph. ii.
1 — 5. And, 3. This is the preparation for, and the begin-
ning of " life" eternal, John v. 24 ; Rom. v. 21, vi. 23. Such
beiuix the design of this record, it behoves us to receive it
with,
1. Becoming attention. It is the title-deed of your hea-
venly estate, &c. therefore " Search the Scriptures," &c. .John
v. 39.
2. Becominff gratitude, for our superior Hght, Matt. xiii. 17 ;
1 Pet. i. 10—13.
3. Becoming devotion, to God's glory, and our own interest,s.
2 Pet. i. 11.
Zeta.
351
LXXXVII. THE AFFLICTIONS AND ADVANCE-
MENT OF JOSEPH.
Acts vii. 9, lo.
" And the patriarchs, moved with envy, sold Joseph into Egypt ; but God was
with him, and delivered him out of all his afflictions, and pave him favour and
virisdom in the sight of Pharaoh king of Egypt ; and he made him governor over
Egypt, and all his house."
The histoiy of Joseph is highly interesting and instructive.
Few men ever experienced more of the vicissitudes of the world,
the secret but certain workings of Providence in behalf of
virtue and piety, and the truth of the sentiment subsequently
expressed by an inspired poet, " Surely the wrath of man shall
])raise thee : the remainder of wrath shah thou restrain," Psa.
Ixxvi. 10.
The summai-y of this history, delivered by the protomartyr ol
the Christian church before the Sanhedrim, supplies us with
our text, in which we may consider,
I. The afflictions of Joseph — which were caused,
1. By the envy of the patriarchs. The word patriarch sig-
nifies a chief father, and the sons of Jacob are so denominated,
because they were the fathers of the tribes of Israel. Nine of
these engaged in a most brutal and inicpiitous conspiracy against
their brother Joseph. Reuben and Benjamin are excepted Irom
this infamy. The one refused his concun-ence to their crime, and
the other was absent from their nefarious counsel. The prin-
ci])le assigned for their conduct is " envy," a tormenting and
malignant sensation, arising from a survey of the prosperity and
excellence of another. The envv of Joseph's brethren was
induced, (1.) By superior virtue. They were most oi them bad
men : Joseph consented not to their wickedness, but disclosed
it to his father, Cen xxxvii. 2. (2.) By injudicious expressions
of paternal partiality, ver. 3. (3.) By certain dreams prophetic
352
of his future elevation, which he in the simplicity of his heart
related to his brethren, ver. 5 — 11.
2. By the adulterous desires of the wife of Potiphar. Into
a detail of Joseph's temptation from this cpiarter, delicacy forbids
us to enter. The history is contained. Gen. xxxix. 7 — 12.
Disappointed and mortified by Joseph's virtuous resistance, she
attemj)ted to ruin him by the basest calumny, ver. 13 — lb.
Who that is acquainted with the fabulous history of the Greeks,
does not perceive that Bellerophon the son of Glaucus, and
Sthenoboea wife of Pro?tus, are but corruptions of Joseph the son
of Jacob, and the wife of Potiphar : See Classical Dictionary,
Art. Bellerophon, and Sthenoba-a.
3. By the ungrateful forgetfalness of Pharaoh's cup-bearer.
This courtier, being disgraced, was placed in the prison in
which Joseph was confined, (Gen. xl. 1 — 3,) who, during his
imprisonment, having jjerformed some important services for
him, expected to be gi-ate fully remembered upon his reinstate-
ment in loyal favour. But who may rely on the promises and
professions of a courtier ? The air of a court is peculiarly
adapted to the growth of selfishness, but not to sincerity, grati-
tude, and friendship. Two years Joseph continued in prison,
because it was not till the close of that period that it suited the
cu])-bearer's convenience to remember his obligations.
The afflictions of Joseph consisted,
1. Ill the incivilities of his brethren. To such a height had
their hatred to him arisen, that masters of dissimulation as the}'
were, they could not conceal it, even in common conversation.
The salutations of friendship, &c. were denied him ; they
" could not speak peaceably unto him," Gen. xxxvii. 4.
2. In the loss of his liberty. For twenty pieces of silver, his
inhuman brethren sold him for a slave.
3. Exile from his home. The Midianites, to whom he was
sold, carried him into a distnnt land — Egypt, Gen. xxxvii. 28.
4. False accusation and imprisonment. Potiphar, the master
of Joseph, (and to do Inm justice, a humane master he was,)
being wrought into wrath against the innocent Hebrew, by the
calumnies of his wife, thrust him into prison, Gen. xxxix. 20.
We can hardly conceive of circumstances more afflictive or
more calculated to excite despair, than those under which he was
placed : hated by his brethren — sold for a slave — exiled from
353
liome — a stranger in a strange land — his reputation destroyed —
Ills master enraged— friendless in prison ! And, as he first he-
held the walls of his dungeon, might he not with a seeming
propri(;ty have dej)lored the interpositions of Reuben and .ludah,
al a former period, by which his life was spared to undergo so
great suHering ?
II. The advancement of Joseph.
1. " God was with him" His presence will turn slavery
into freedom, 2 Cor. iii. 17, — exile hito home,— a dungeon into
a ])alace.
•' Should heaven command me to the farthest verge
Of the green earth ;
'Tis nought to me ;
Since God is ever present, ever felt, ••
In the void waste, as in the city full ;
And where he vital breathes, there must be joy."
.Joseph's God was with him in the house of his master. Gen.
xxxix. 2 ; in prison, ver. 21, 23, granting him patience, sup-
])ort, consolation, and happiness.
2. God" delivered him out of all his ajflictiuns," as we shall
see in the secpiel.
3. God " gave him favour and wiadotn in the si(jht of
Pharaoh." Pharaoh had been disturbed by certain dreams,
which the magicians of Egypt could not exjjlain, Gen. xli.
1 — y. His cu])-bearer now mentions .Joseph, and details some
occurrences, which transpired during his disgrace, to which we
have already adverted, ver. 9 — 13. Joseph was consecpiently
sent lor ; God " gave him favour :" and being projjerly attired,
and introduced into the royal presence, Pharaoh tells him that
he has heard of his intelligence in the interpretation of dreams,
ver. 14, lo. Josejjh refers all such knowledge to the commu-
nications of God, ver. 10. The dreams are now related, ver. 17 —
24. God " gave him wisdom," and he interprets them, as
prophetic of seven years* plenty, and subsequently seven years'
famine in the land of Egypt, and advises for the provision neces-
sary under such circumstances, ver. 25 — 36.
4. Pharaoh made him governor over Egypt, and all his
house, Gen. xli. 37 — 41. Now all his former circumstances of
depression were reversed. Instead of being hated, he is loved
and admired by all. Instead of being in poverty and slavery.
354
he is the second in Egypt for power and wealth. Instead of
the garments and chains of imprisonment, he is clothed in ves-
tures of fine linen, and a gold chain is placed round his neck.
Instead of exile and destitution, he has a home, friends, and
family connexions. Honour, acclamation, and obeisance
attend him, through all the populous and extensive country of
Egypt, ver. 42 — 52. Opportunities were afforded him for
retaliating on his brethren, and his retaliation was noble. He
saved their lives, and gave them food and possessions in the
season offomine. (See Gen. xlii. to xlvii. 12.) Joseph's po-
litical conduct has been censured by some, and applauded by
others. That he acted with integrity as the servant of the king,
is undeniable. Let every unprejudiced man form his own opi-
nion from the history, Gen. xlvii. 13 — 26. See Dr. A. Clarke's
commentary on this passage.
REMARKS.
1. A striking analogy exists between Joseph and Jesus. —
Was Joseph the object of hatred ? So was Jesus, John i. 11 ;
vii. 7 ; XV. 18, 24, 25. — Was Joseph sold? So was Jesus,
Zech. xi. 12 ; Matt. xxvi. 14, 15. Was the many-coloured
garment of Joseph seized by his enemies ? So was the seam-
less robe of Jesus, Ps. xxii. 18; John xix. 23, 24. — Was
Joseph a servant ? So was Jesus, Matt. xx. 28 ; Mark x. 45 ;
Phil. ii. 7. — Did Joseph procure vast advantages for many ?
Jesus did more, he was the Saviour of the world. Matt. i. 27;
xviii. 11; Luke xix. 10; John iii. 17; iv. 42; xii. 47;
Acts iv. 12; 1 Tim. i. 15 ; Heb. v. 9. — Did Joseph, through
much degradation, anive at great glory ? So did Jesus, Phil,
ii. 8—11; Heb. ii. 9; xii, 2.
2., Affliction is no proof of divine displeasure, Job v. 17 ;
Ps. xxxiv. 19 ; 1 Cor. xi. 32 ; 2 Cor. iv. 17 ; Heb. xii. 5—7.
1 Pet. iv. 12—14.
3. Virtue invariably secures the presence and protection of
God, and tvill ultimately be reivarded. The climax of human
misery is often the crisis of God's interposition. See the his-
tory of Job — of Daniel — of the three Hebrew children, &c.
Mv.
355
LXXXVIII. THE PROSPERITY OF THE CHURCH
AFTER SAULS CONVERSION.
Acts ix. 31.
" Then had the churches rest throughout Judea and Galilee and Samaria ; and
were edified, and walking in the fear of the Lord, and in the comfort of the Holy
Ghost, were multiplied.
Saul of Tarsus was a violent and cniel persecutor. He con-
sented to the death of Stephen, and afterwards " made havoc oi
the church, entering into every house ; and haling men and
women, committed them to prison," chap. viii. 3. But after
his conversion to Christianity, the churches had rest, and en-
joyed high prosperity. There was at that time another cause of
repose to the churches of the saints. Dr. Lardner savs, it
" might be occasioned by the general alann which was given to
the Jews, when Petionius, by the order of Caligula (incensed by
some aflront said to be oflered him by the Alexandrian Jews),
attempted to bring the statue of that emperor among them, and
to ' set it up in the Holy of Holies;' a honid profanation, which
the whole people deprecated with the deepest concem in the
most solicitous and affectionate manner." On the words of our
text we make the following observations; — first, the churches
enjoyed a sweet interval of rest from persecution ; — secondly,
they wisely improved that happy interval ; and, thirdly, thev
were multiplied.
I. Thk churches enjoyed a sweet interval of rest
yROM PERSECUTION.
1. The persecution which the churches had endured was
unprovoked. They had injured no man ; they had insulted
no man ; they had transgressed no law of civil society ; but
had conducted themselves peaceably and (piietly on all occa-
sions.
2. Yet they had been persecuted with cruelty. Their ene-
mies, under the influence of their own wicked hearts, and in-
356
stigated by the devil, had driven them from their liabitatioiis ;
had beaten them with strijjes, and had cast them into prisons,
chap. viii. 1 — 3, ix. 1.
3. But they still maintained the Christian docU-ines ; cul-
tivated the Christian temper; and were careful to maintain
good works. This rest was not obtained by sinful compliances,
by mean artifices, or any dereliction of principle.
4. Nor was it brought about by any saving change in the
hearts of their enemies. Ignorant and wicked men are always
opposed to wisdom and righteousness ; and when opportimity
serves, they are always ready to persecute the church of God,
Rom. viii. 7.
0. The rest of the churches was the effect of divine inter-
position. Saul was converted, and the persecuting Jews were
engaged in things which immediately concerned themselves.
God overruled these events for the good of his people, Rom.
viii. 28.
6. Rest from persecution, even for a short interval, is matter
of thankfulness to God. Then we enjoy the means of grace ;
we have opportunities of improving each other ; we have fewer
temptations to apostacy ; and we can promote the cause of
Christ in the world.
II. The rest which the churches enjoined was wisely
IMPROVED.
1. They were edified. To edify, from mdifico, signifies to
build, to erect, or to carry on a building. The church is the
building of God, 1 Cor. iii. 9. And the members of the church
are edified when they are built ujwn their most holy faith, Jude
20. Christ is the foundation of the church, 1 Cor. iii. 11. He
is the foundation of our faith in his doctrines ; the foundation of
our obedience in his commands ; and the foundation of our
hope in his atonement, intercession, and pi'omises. There is no
other fbimdation on which we can build with safety ; but we
stand securely on him, both in life and in death ; and while he
is our rock, the gates of hell cannot prevail against us. Matt,
xvi. 18. Evangelical ministers are builders of God's house, 1
Cor. iii. 10. They edify believers, or build them up in know-
ledge, in faith, and in purity ; and by their instrumentality, the
spiritual building rises gi'adually, and in fair proportions, until
357
the hoiul-stonc thereof is brought forth with shoutings, crying
" Gnice, grace unto it," Zech. iv. 7.
"2. The churches ivalked in the fear of the Lord. Thut fear
was liUal. They had received the Spirit of adoption, whereby
they cried, Abba, Father, Rom. viii. 15. And as adopted
cliildren they reverenced, loved, and obeyed the Lord. They
were afraid of gi'ieving him whom they adored, and they were
afraid of injuring that cause which they had espoused. They
walked in tlie fear of the Lord : that fear influenced their tem-
pers and conduct, their words and works. Those who walk in
the fear of the Lord, hate and " abhor that which is evil," Vs.
xcvii. 10; Rom. xii. 9. They tiec from sin of every kind and
degree, as " from the face of a sei-jient," Rev. xii. 14. And
thev follow after that " holiness, without which no man can see
th(^ Lord," Heb. xii. 14. They set the Lord always before
them, in his majesty, glory, and purity; and continually stand
in awe of him, as the Sovereign Ruler of the universe, Ps. iv.
4, xvi. 8.
3. They walked in the comfort of the Holy Ghost. True
believers enjoy real comfort. This is materiall}' dillerent from
that of camal men. That is light and airy ; this is solid and
substantial : that is low and giovelling ; this is high and ex ■
alted : that is but for a moment; this is eternal. The extra-
ordinary operations of the Holy Ghost comforted the cliurch.
His miraculous gifts proved the truth of Christianity, stop})ed
the mouths of gainsayers, and won many to Christ. The
churches had satisfactory proofs, in his gifts and operations, that
God, the Almighty God, was with them ; and that the cause of
Christ would (inally triumph over eiTor and sin. But the Holy
Ghost, in his ordinary influences, was a source of comfort to
the churches of .lesus; and will continue to be a source of com-
fort to them, down to the end of time. The kingdom of God,
which has been set up among men, is "joy in the Holy Ghost,"
Roin. xiv. 17. That Holy Spirit comforts Christians by his
divine illuminations, by his purifying operations, and by the
strength which he aflbrds to them who do and suHer the will of
God, .lohn xvi. 13; 2 Thess. ii. 13 ; Eph. iii, 16.
IIL DuKIN(i THAT KEST THEY WERE MULTIPLIED,
1. New churches were formed im many places. The apostles
358
were not interrupted, as they had been, in their itinerant la-
bours ; and under those favourable circumstances, they urged
their way forward, and carried the gospel into every place where
there was an open door.
2. It is highly probable, also, that multitudes were added to
those churches which had been already formed. The word of God
was heard by many who durst not hear when persecution raged ;
the fine effects of Christianity were more generally seen, and
more generally understood than they could be in times of per-
secution ; and the holy influences of the blessed Spirit of God
were more generally felt : so that many became obedient to the
faith, Rom. i. 5, xvi. 26.
3. By these additions the churches prospered. They acquired
strength, they became more courageous, their respectability
increased, and their influence was more powerful. The multi-
plication of churches and members, in those ages, was rapid,
and truly astonishing ; but " it was the Lord's doing, and it is
marvellous in our eyes," Ps. cxviii. 23.
INFERENCES.
1. The gospel carried forward its conquests without noise,
and without the force of aims. It was the power of God unto
salvation, Rom. i. 16.
2. External peace should be carefully improved. We now
enjoy this blessing. Let us improve it.
3. Storms may arise again in this lower world, but there is
a rest in heaven for the people of God, Heb. iv. 9.
Sigma.
359
LXXXIX. THE BENEVOLENT CONDUCT OF
JESUS IS WORTHY OF IMITATION.
Acts x. 38.
" Who went about doing: good."
The Lord Jesus Christ, our adorable Saviour, had glory with
the Father before the world was ; but he laid aside that glory,
and came into our world on an errand of love, John xvii. 5.
But how did he spend his time on earth ? Very little is known
of his early life. The whole of what is recorded on that sub-
ject may be summed uj) in a few particulars ; he was strong in
spirit ; he was tilled with wisdom ; the grace of God was upon
him ; when he was twelve years old, he sat in the temple with
the Jewish doctors, and asked cpiestions which astonished all
who heard him ; he was obedient to his parents ; and he grew
in wisdom and stature, and in favour with God and man, Luke
ii. 40 — 52. But after he entered on his public ministry, to
which he had been anointed by the Holy Ghost, he went about
doing good, Matt. iii. 16, 17. Let us consider his conduct in
the walks of life, — and endeavour to imitate him.
I. The conduct of Jesus. He "went about doing
good."
1. Jesus did good to the bodies of men. He opened the
eyes of the blind ; he enabled the lame to walk ; he cleansed
the lepers; he gave hearing to the deaf; and he raised the
dead, Matt. xi. 5. Those miracles were truly benevolent; they
promoted human comfort ; and, perhaps, may be considered as
emblems of those sjnritual blessings which are bestowed on all
true believers : whether they are designed to be viewed in this
light or not, certain it is that they point out the saving power of
our glorious Redeemer.
2. He did good to the souls of men. The ignorant were in-
structed by him in the essential doctrines and duties of religion.
Matt, V. 1, 2; Luke xix. 47; John viii. 2. He reproved the
guilty and warned the careless, that they might amend their
360
ways and turn to God by true repentance, Matt, xxiii. 13 — 31.
He preached good tidings unto the meek ; he bound up the
broken hearted ; he proclaimed liberty to the captives ; and the
opening of the prison to them who were bound, Isa. Ixi. 1. He
strengthened the weak and wavering, and comforted mourning
penitents, Matt. v. 4, xi. 28.
3. Our Lord tvent about doing good. He was an itinerant
preacher. When persons in want ajiplied to him for special
blessings, he granted their requests, and sent them away re-
joicing. But he did not wait for such applications. He went
forth, with the finest feelings of pure benevolence and love, to
seek and to save that which was lost, Luke xix. 10. And to ac-
complish his merciful designs, he frequently visited large and
populous places, and places of public resort.
4. The motives of our Lord, in doing good, were pure and
perfect. He was moved by the transcendent goodness of his
nature to acts of kindness ; the pressing wants and painful suf-
ferings of men excited his pity and tender compassion ; and all
his works were directed to the glory of his Father, John xiii. 4.
How widely different are the motives of many, in the exercise
of charity, from those of our blessed Saviour ! they seek the
jn-aise of men ; he sought the honour of God : and they aim at
their own glory ; but he at his creature's good : they are partial
to a few ; but he was good to all.
5. Jesus persevered in doing good. It was his constant em-
ployment, and he was never weary of it. Even when he hung
upon the cross, he prayed for his murderers, and saved the peni-
tent thief, Luke xxiii. 34 — 43. And his death on the accursed
tree, where he suffered as a sacrifice for sin, was an act of sub-
lime and unparalleled love.
6. In all the works, and in all the ways of our Saviour, his
lovely temper and amiable conduct shone with resplendent
glory. How unlike the renowned conquerors and tyrants of the
world, whose glory has been acquired by blood and slaughter !
Nothing exalts the human character more than acts of disin-
terested benevolence; but Jesus was more than human. He
was God and man ; and yet it is the temper of the man Christ
Jesus which we now contemplate.
II. We should endeavour to imitate the conduct of
Jesus.
361
1. That we may do so, let us study the character and con-
duct of our yreat Exemplar. To this end we slioiikl careiiiUy
read liis public and private discourses, examine his temper, and
weigh his conduct. There ai-e three infalhble sources of infor-
mation on this subject: the ancient prophecies ; the holy gos-
pels ; and the apostolical epistles. The prophets foretold his
character ; the evangelists have recorded it with artless simpli-
city ; and the apostles, who knew him well, have confirmed the
whole. By this course of study we should gain a clear, cor-
rect, and complete knowledge of the temper and conduct of
our Lord.
2. But those tvho copif after his blessed example, must have
the mind ivhich was in him, Phil. ii. 5. Without this, there
can be tio successful imitation of his conduct ; for the source of
outward action is in the inner man. To have his mind, we must
be born again of the Spirit of God, John iii. 3. All who are
born from above, receive those principles of grace which pro-
duce every thing that is excellent in the conduct of man. They
are new creatures in Christ Jesus, and grace reigns in their
hearts : they are influenced in all things by real goodness ; by
soft pity and tender compassion to the wretched; and by an ar-
dent desire to promote the honour and glory of God.
3. Having acquired the mind of Jesus, let us endeavour to
imitate his conduct. We cannot imitate his miracles; the at-
tempt would be presumption ; but we should endeavour to copy
his benevolent actions. Particularly, let us go about, as far as
opportunity may serve, to seek the sons and daughters of afflic-
tion ; when we find them in their wretched abodes, let us pity
them ; and there let our pity be shewn in acts of kindness.
Feed the hungry ; clothe the naked ; instruct the ignorant ;
comfort mouniers; visit the sick, the prisoner, the fatherless, and
the widow. Jesus will reward these works as if they were done
to himself. Matt. xxv. 40.
4. Let us proceed in these ivorks of love, as the Lord may
enable lis. More than this is not required; and less than this
will not be accejitod. The means of some are limited ; but
they must do what they can. Others abound in means; let
these proceed on a liberal plan. It is recorded of the woman
who anointed the head of Jesus, " she hath done what she
could," Mark xiv. 8. No person will perish who does what he
VOL. IV. R
362
can. It was the opinion of pious Matthew Henry, that " there
is not a damned sinner in hell, bnt if he had done well, as he
might have done, had been a glorified saint in heaven." Note
on Gen.iv. 7.
5. This conduct iv ill please the Lord, who is good to all, and
whose tender mercies are over all his works, Ps. cxlv, 9. He
blesses us that we may be a blessing, Gen xii. 2. This conduct
accords with the spirit of the gospel, which breathes pure bene ■
volence, and introduces " peace on earth, and good will towards
men," Luke ii. 14 ; it resembles the employment of angels, who
come down from heaven, on eiTands of lo^ e to the heirs of sal-
vation, Heb. i. 14 ; and has been practised by the greatest and
best of men in all ages.
Inferences.
1. In the world, and in the visible church, we have many bad
examples; but we must not follow a multitude to do evil, Exod.
xxiii. 2.
2. There are a few in the church who may be followed in
some things ; but whatever their excellences are, we cannot safely
follow them in all their ways.
3. But we have a perfect example in the conduct of our Sa-
viour ; and we are bound by the most sacred ties to walk in his
steps, 1 Pet. ii. 21. May the Lord enable us to do so, for his
name and mercies sake !
Sigma.
XC. THE FAITHFUL MINISTER.
Acts xx. 27.
" For I have not shunned to declare unto you all the counsel of God."
The apostle Paul spent about three years at Ephesus, and la-
boured there in the word and doctrine of Jesus Christ, with great
363
success, ver. 31, chap. xix. 17 — 20. He addvessod the words
ol' our text to the elders of the E])hesian church, having sent for
them to meet him at Miletus. They knew the manner of his
life, and the matter of his preaching. He was now about to
leave them ; and it was certain that they would see his face no
more in the flesh. But he could appeal to them, on that mourn-
ful occasion, that he had not *' shuimed to declare imto them all
the counsel of God." But what are we to understand by the
counsel of God ? — How did the apostle Paul declare it ? — And
what are the results P
I. What ake we to understand by the counsel or
God ?
1. The word counsel signifies advice. Thus our Lord Jesus
Christ said to the angel of the church of Laodicea, " I counsel
thee to buy of me gold tried in the fire," Rev. iii. 18, And Da-
niel said to Nebuchadnezzar, "Wherefore, O king, let my coun-
sel be acceptable unto thee, and break off thy sins by righteous-
ness, and thine iniquities by shewing mercy to the poor," Dan.
iv. 27. The counsel of God is infinitely wise ; it is perfectly
safe ; and it is always acceptable to good men.
2. By the counsel of God we sometimes understand his secret
])Uii)oses and decrees ; which, however mysterious to men, are
always just and right, Ps. xcvii. 2. " The counsel of the Lord
standeth for ever," Ps. xxxiii. 11. My counsel shall stand, and
I will do all my pleasure," Isa. xlvi. 10. " Herod and Pontius
Pilate, with the Gentiles and the people of Israel, were gathered
together, for to do whatsoever thy hand and thy counsel deter-
mined before to be done," Acts iv. 27, 28. These secret pur-
poses and decrees are worthy of God ; they are founded on hifi-
nite wisdom and goodness ; they are calculated to promote the
divine glory and the good of the universe ; and they will stand,
and be earned into eflect, to the end of time.
3. The counsel of God, to which the apostle refers in the
words of our text, is the gospel of God our Saviour ; or a reve-
lation of the divine will concerning the way of salvation, b\-
the incarnation, death, and intercession of Jesus. This counsel
the Pharisees and lawyers rejected against themselves, Luke vii.
30. Here we may observe the following things : — the blessed
gospel is a manifestation of divine wisdom ; a manifestation of
divine truth ; and a manifestation of divine love, 1 Cor. i. 22 —
R 2
364
24 ; Heb. x. 26; John iii. 16. It teaches all ihhigs which are
necessary to be known ; commands all things which are neces-
sary to be done ; and promises all things which are necessary for
both time and eternity. Paul declared this counsel to the Ephe-
sians, and to all the churches ot" the saints, where he was called
to preach ; and he declared it to the world at large, agreeably to
the commission which was given by Christ to all his apostles,
Mark xvi. 16.
II. But how did the apostle declare the counsel of
God ?
1. That which he declared was the counsel of God. He
taught what God had revealed to the prophets ; what he had
spoken by his Son ; and what was revealed to himself, Acts xxvi.
22 ; Heb. i. 1 — 3 ; 1 Cor. ii. 13. Some teach the counsel of
men. It is said of the Jews, " In vain do they worship me,
teaching for doctrines the commandments of men," Matt, xv, 9.
And there are some in our day, who teach nothing but what they
find in creeds, articles of religion, liturgies, and homilies. These
contain many good things, and may be read with profit ; but the
word of God is the only standard of doctrine and duty. Hu-
man councils and human creeds, have been fruitful sources of
eiTor ; but the holy Scriptures, having God for their author, are
perfectly correct, and are " profitable for doctrine, for reproof, for
coiTCCtion, for instruction in righteousness," 2 Tim. iii. 16.
2. The apostle Paul declared all the counsel of God. He
kept notliing back which was profitable, ver. 20. A partial gos-
pel is unprofitable. Some declare nothing but doctrines and
nice distinctions ; but these are only a part of God's counsel :
others perpetually dwell on duties ; but these are only a part of
this counsel: and others are always declaring Christian expe-
rience ; but this is only a part of the counsel of God. He who
declares all the counsel, sweetly unites doctrines, duties and ex-
perience, in all his public and private ministrations. He says
all that God has bid him say, whether it be pleasing or painful ;
and brings forward, at proper times, all the promises and all the
threatenings of the gospel. Thus sinners are warned ; mourn-
ers are comforted ; believers are edified ; and backsliders are
restored to the Shepherd and Bishop of their souls. Col. i. 28 ;
Matt. xi. 28 : 2 Cor. xii. 19:1 Pet. ii. 25.
363
3. He had not shnnned to declare nil the counsel of God.
Ministers of the <Tosj)el slioiild be diligent, and pntceed in llieir
work, \vhate\-er ditricnlties lie in the way. The a])ostlc Paul
had many difBculties ; but he urged his way forward through
them all. He might have shunned his duty through indolence ;
for preaching was a laborious work : he might have shunned it
through shame ; for the gospel was despised : he might have
shunned it through fear; for persecution raged with violence:
he might have shunned it through covetousness ; for jn-eaching
was not a lucrative employment in those days : but none of
these things moved him, neither did he count his life dear unto
himself, that he might finish his course with joy, and the mi-
nistry which he had received of the Lord Jesus, to testily the
gospel of the grace of God, ver. 24. A faithful minister is su])-
ported in his work by the grace of God, and his reward is from
the Lord. He cannot live without food and raiment; but these
are provided, and he is content, 1 Tim. vi. 8.
in. The effects produced by Paul's preaching.
L The ignorant were instructed. They were turned from
darkness to light, chap. xxvi. 18. Paul taught them the neces-
sity of repentance towards God ; and of faith towards our Lord
Jesus Christ, ver. 20. Their sins, both of heart and life, ren-
dered repentance absolutely necessary ; and by faith they re-
ceived Jesus as the Messiah, who came to make atonement for
sin, and to save a perishing world.
2. Believers were edijied. This was the end which the apos-
tle had kept in view, when he preached to them in public, and
when he visited them from house to house ; and when he de-
parted he commended both the elders and the church to God,
and the word of his grace, which was able to build them up,
and to give them an inheritance among all them who are
sanctified, ver. 20—32.
3. The mind of the apostle tvas easy and happy : for he was
pure from the blood of all men, ver. 26. If any perish, through
ministerial neglect, God will require their blood at the hands of
his messengers ; and, therefore, they should be careful to de-
clare all the counsel of God. Happy is the faithful minister,
and happy are the ])eople who are placed under his care.
4. Jesus was honoured by the preaching of the apostle Paul.
366
He set him forth in all his personal glories ; in all his gracious
purposes and designs ; in all his merciful undertakings ; in all
his pure doctrines; in all his holy commands; in all his pre-
cious promises ; and in all his awful threatenings.
5. Many souls ivere saved by the ministry of Paul. They
were brought to repentance, and to an acknowledgment of the
truth, 2 Tim. ii. 25 ; they were begotten again unto the Lord,
1 Cor. iv. 15 ; they had received forgiveness of sins, chap. xxvi.
18 ; they were cleansed from sin, 1 Cor. vi. 11 ; and they were
filled with the Spirit.
6. But notwithstanding these wonderful effects, some mocked
and others blasphemed, Acts xvii. 32, xiii. 45. And while his
word was to some the savour of life unto life, it was to others
the savour of death unto death, 2 Cor, ii. 16. On the whole,
let us bless God for a faithful and an enlightened ministry ; let
us carefully improve it to the best of purposes ; and may it be
continued to us and to ovu" children ! Amen.
Sigma.
XCI. A CONSCIENCE VOID OF OFFENCE.
Acts xxiv. 16.
" And herein do I exercise myself, to have always a conscience void of offence
toward God, and toward men."
The .Jews charged the apostle Paul with high crimes, and em-
ployed Tertullus, an orator, to bring accusations against him
before Felix the governor. Tertullus flattered Felix, and abused
Paul ; but produced no proof of guilt in the holy apo.stle. The
answer of Paul was manly, coiTect, and convincing. He had
nothing to fear. His conduct had been pious and circumspect ;
lor he had exercised himself " to have always a conscience void
of offence both toward God and men." — But what' is implied in
367
a conscience void of offence P — And how should we exercise
oiu-selves to have such a conscience ?
I. What is implied in a conscience void of offence ''
1. Conscience is the secret testimony of the soul, whereby
it approves things that are good, and condemns those that
are evil. A good conscience is purified by the blood ol Christ,
1 Tim. i. 5 ; Heb. ix. 14. An evil conscience is loaded with
guilt, Heb. X. 22. And a hardened conscience does not feel
the evil of sin, 1 Tim. iv. 2. Conscience has a rule of action ;
it compares action with that rule, and draws inferences from the
comparison.
2. To have a conscience void of offence, three things are
necessary: — First, a good rule of conduct; secondly, an impar-
tial comparison of our conduct with that rule ; and thirdly, a
conviction that there has been a conformity of conduct to our
rule. In that case, conscience does not charge us with wilful
crimes ; but assures us of innocence and rectitude. Advocates
for sin, whether professors or profane, will not allow that any
man has a conscience void of offence, but surely the gi'ace ol
God is sufficient to keep us from all sin, 1 Cor. xv. 34.
3. That man who has a conscience void of offence toioards
God is inwardly pious, and practises all the duties of piety.
He believes in God, Heb. xi. 6 ; he fears God, Psalm cxxviii.
1 ; he loves God, Matt. xxii. 37, 38 ; he prays to God, Phil,
iv. 6; he trusts in God, Isa. xxvi. 4; he praises God, Isa. xii.
1 ; and he worships God in spirit and in truth, John iv. 24.
These are the principal duties of piety ; and when we engage in
them with true sincei'ity, we have a conscience void of offence
towards God.
4. He ivho has a conscience void of offence towards men,
carefully follows two rules : — First, he injures no man, either
in his person, in his property, or in his character; and, se-
condly, he does all the good which is in his power to every
man with whom he is connected, both in word and deed. He
loves all men, he prays for all, and he is ready to forgive inju-
ries and insults. While he walks humbly with his God, he is
careful to do justly to men, and is ever ready to exercise mercy,
Mic. vi. 8.
II. How SHOULD WE EXERCISE OURSELVES TO HAVE A
CONSCIENCE VOID OF OFFENCE ?
368
1. Let us use those means by which we may obtain an en^
lightened conscience, that we may understand our duty both to
God and men. To this end carefully examine the word of God,
which is the only safe guide of human conduct. Without this
blessed book, we fall into error and sin ; we dishonour God
and injure men ; and vainly imagine that we are doing what is
lit and right. Thus Saul thought it right to do many things
against the church : but he did those things in ignorance and
unbelief, Acts xxvi. 9 ; 1 Tim. i. 13.
2. It should be an invariable rule with us, to do nothing at
any time, or under any circumstances, contrary to the dictates
of conscience. When we act contrary to our views of things,
we are self-condemned. If the conscience be not sufficiently
enlightened, we should not venture to act against its warnings.
Every one should be persuaded in his own mind that what he
does is right ; for if this be not the case, he cannot be guiltless
before the .ludge of all the earth. Whatsoever men do, without
a conviction of its lawfulness, is sin to them ; for whatsoever is
not of faith is of sin, Rom. xiv. 22, 23.
3. In this holy exercise we should abstain from the appear-
ance of evil ; for if we yield to an)- thing which our own mind
condemns, or to any thing which appears evil in the eyes of
wise and good men, we shall soon fall into great and gi'oss sins,
1 Thess. V. 22. For this reason we should steadily follow what
we deem to be right, even in little things; and scru2)ulously
avoid evil of every kind and degi'ee. If this rule be constantly
followed, we shall seldom deviate from the path of duty.
4. That we may keep a conscience void of offence, let us be
careful not to enter into temptation. We may be tempted to
evil without our own consent, and without sin ; but if we enter
into it, we become guilty before God. We should resist the
first attack of an enemy. Temptation when first presented to
the mind is generally weak, and we are strong ; but its strength
increases and ours diminishes, when we enter into it. For this
reason we should not enter into it at all, lest we be ovei'come in
an evil hour. Matt. xxvi. 41.
5. As a further help in this important work, let us be vigi-
lant. We are sun'ounded by enemies, who are ready to seize
every favourable moment to draw us from our duty. Let us
look out for them, that we may not be taken by surprise-
369
Watch against all evil, whether inward or outward ; watch tor
()])portunities of doing good; and watch for the conung of Jesus
to judge the world. The admonition of our Lord will never be
out of season, " What I say unto you, I say unto all, Watch,"
Mark xiv. 38.
6. To watchfulness let us add prayer. Let us pray for wis-
dom to conduct us safely through difficult circumstances, James
i. 5. Let us i^ray for courage and strength, that we may be
able to overcome all evil ; and for that comfort and consolation
which may be necessary for us in our trials and temptations.
Ho who is always in the spirit of prayer, cannot live in any
known sin ; and for this reason, " let us pray without ceasing," I
Thess. V. 17.
7 It is essentially necessary, in this blessed exercise, to avoid
secret sins. These are fully known to God, Psalm xc. 8. He
will bring them into judgment, Eccles. xii. 14. Secret sins
lead to open wickedness ; and he who sins in the dark will soon
traiisgi-ess in open day. No man who lives in secret sin, what-
ever his pretensions are, has a conscience void of offence. And
liis sin, though artfully concealed from men, will be sure to find
him out. Num. xxxii. 23.
8. While we set God before us, in his justice and purity, and
in his awful majesty and glory, we shall be careful to keep a coir-
science void of offence. This is our duty and our privilege,
Gen. xvii. 1 ; Ps. xvi. 8. His eyes are constantly upon us, and
he hates all evil. Our love to him produces an hatred of evil ;
and if our love be without dissimulation, we shall abhor and de-
test it, Ps. xcvii. 10; Rom. xii. 9.
9. Let us be conversant with dt'ath and judgment. These
are solemn subjects; they should occupy our thoughts in the
moniing when we awake ; throughout the day, when we are en-
gaged in business ; and in the evening, when we retire to rest.
Wiiile this is the case, we shall be careful neither to ofTend God,
nor to injure man.
10. And lastly, we should exercise ourselves daily in medi-
tations on the happiness of heaven, and the torments of hell.
There is a heaven of light and glory for good men ; and there
is a hell of darkness and shame for the wicked. Rev. xxi. 23 ;
Ps. ix. 17. He who has a good conscience, is an heir of im-
mortal blessedness ; but he whose conscience is loaded with guilt,
R 3
370
is an heir of death and hell, Rom. vi. 23. Serious reflections on
these subjects will keejj us from sin.
Inferences.
1. While we keep a conscience void of offence, we enjoy the
approbation of God, and are hapj3y in his love, Ps. xi. 7.
2. When this is the case, our minds are at rest, and we enjoy
that peace which passeth all understanding, Phil. iv. 7.
3. This takes away the fear of man, which brings a snare to
the soul ; and enables us to look every one in the face without a
blush of guilt.
4. And while the conscience is void of offence, we are holy,
happ)^, and useful, and all things go well with us both for time
and eternity, Isa. iii. 10. May we all enjoy this invaluable bless-
ing, through Jesus Christ our Lord. Amen.
Sigma.
XCII. THE CORINTHIANS BESOUGHT NOT TO
RECEIVE THE GRACE OF GOD IN VAIN.
2 Corinthians vi. 1.
"We then, as workers together with liim, beseech you also that ye receive not the
grace of God in vain."
It was observed by a justly celebrated divine of the church oi
England, that " the wildest opinion that ever was entertained in
matters of religion, is more rational than unconcern about those
matters. Upon this subject nothing is so absurd as indifference :
no folly so contemptible as thoughtlessness and levity." Seri-
371
oiisuess and ihoughtfulness are essential to godliness : and never
wore there more serious men upon earth, than the a])ostles of our
God and Saviour. They were " serious, in a serious cause."
Foolish talking, and corrupt connnunication, they invariably dis-
countenanced both by precept and example ; and with tears,
temptations, bitterness oC spirit, and dee]) death-like seriousness,
they were habitually familiar. Nor was this seriousness exerted
solely on their own account ; they were " nmch impressed them-
selves, and conscious of their awful charge, and anxious mainly
that the flocks they fed might feel it too." How powerful were
their ap])eals ! How aflcctionate their addi'esses ! How deeply
were they concerned to promote the eternal salvation of those
among whom they lived and laboured ! The text is sufficiently
indicative of this : " We then as workers," &c. Contempt of
God's word and connnandments is a crime awfully prevalent in
all Christian countries ; this passage therefore cannot be unin-
teresting to us. The topics of the text are, — the grace of God,
— the receiving of it in vain, — the character of ministers, — and
the deep concern they feel ibr the souls of the peo])le of their
charge.
I. The grace of God. Few words have a greater extent of
application than the word grace. It is sometimes a title, or
prayer ; it is applied to adventitious or artificial beauty ; it de-
signates particular virtues ; it signifies the favourable regard of
God, or his holy influence u])on the mind. In the text it means
the gos])el. Consider,
1. The source ivhence it proceeds. This system of revealed
truth, which we call the gospel . emanated from God. " All
Scripture is given by inspiration of God," &c. Had God dealt
with man according to his demerit, had every transgression re-
ceived its just recompence of reward, the volume of inspiration
had never been spread before our eyes. But because God is
gi-acious, we have a gospel, and the gospel is the pure eflect of
gi'ace.
2. The discoveries it makes. It proceeds upon the principle
that man is a sinner, deserving damnation ; that destruction and
misery are in his ways ; that he is morally incapable of restoring
himself to the forfeited favour of his God. But the gospel brings
to man gracious discoveries of light for darkness, pardon for
372
guilt, redemption for his bondage, and blessings infinitely diver-
sified, according to the multiplied miseries of men, and all of
grace.
3. The assistance it affords. The law was a system of ri-
gour; the eternal Legislator, in giving it, manifested himself in
all the magnificence of infinite majesty ; and published it amidst
thunders and flames of fire ; and at length wrote it with his im-
mortal finger on tables of stone. This law demanded constant
obedience ; it required man to love God through all the periods
of his existence ; and with all the intensity, and vigour, and ca-
pacity of his mind ; and it cursed him with a bitter curse if he
offended even in one point. But it made no provision to enable
him to do his duty. It found no place for repentance ; — it held
out no hope of mercy. But the gospel is the grace of God ; it
nivites man to a throne of grace ; offers him the spirit of grace ;
communicates grace suited to his exigencies, and proportioned
to his day.
4. The leivai'ds it promises. The rewards of eternity sur-
pass all description. God's heaven is indescribably glorious.
There is a freedom from all evil, and all possibility of evil; and
an undisturbed, and an endless possession of all that can ennoble,
elevate, and felicitate the human spirit. And all of grace. —
Man deserves it not ; he can have no claim to it on the ground
of justice ; for in the course of justice none of us can see salva-
tion. Eternal life is the reward of grace.
II. The grace of God may be received in vain. Re-
ceiving the grace of God, or the gospel, according to the sense
of the text, is hearing it, frequenting the ministry of it, profess-
ing faith in it, &c. We receive it in vain,
1. Whenwe do not understand it. No man can profit by
what he does not understand. The gospel demands the exer-
cise of the understanding. " Understandest thou what thou
readest ?" said Philip to the Ethiopian eunuch. " When any
one heareth the word of the kingdom, and understandeth it not,"
&c. Matt. xiii. 19.
2. When tve are not convinced by it. Sin has thrown us into
a fatal slumber, a death-like toii^or is come upon us ; we have
hard unfeeling hearts. But when Peter ])reached the gospel at
Jerusalem, his hearers were pricked in their hearts ; convictions
for sin seized them and they cried out " Men and biethren,"
373
&c. If convictions similar to these have never laid hold on our
consciences, we have received the gi'ace of God in vain.
3. When salvation is not brought to us through it. God's
design in sending us the gospel, is our salvation, Rom. i. 16 ;
1 Cor. XV. 1,2. It is called the gospel of our salvation, and
said to bring salvation ; because God makes the preaching of it
subservient to the endless salvation of mankind. But he who
hears the gospel, £gad yet continues in his sins, receives it in
vain.
4. When we practically disregard it. The design of the gos-
]iel is to amend our lives, as well as regenerate our hearts.
Wherever the apostles preached, they insisted on the absolute
necessity of good works ; on coming out from among the un-
godly; being blameless and harmless; Avalking in wisdom to-
wards them that were without ; adorning the doctrine of God
their Saviour, &c. Those, therefore, who practically disregard
the gospel, who exem])lify none of its rules, copy none of its
models, nor conform to any of its requisitions, receive it in
vain.
III. Ministers, AS WORKERS together, beseech their
HEARERS NOT TO RECEIVE THE GRACE OV GOD IN VAIN. Minis-
ters are workers, not idlers ; an idle minister is a standing libel
on his profession. 1. Ministers work for themselves. Thev
" work out their own salvation with fear and trembling :" thefr
own vineyards nmst be cultivated, and their own salvation in-
sured.— 2. Ministers work for others. They work in their clo-
sets, in their pulj)its, and in the chambers of disease. And their
work is deeply serious work ; they risk their salvation by neg-
lecting it ; " Woe unto me if I preach not the gosjjel." And
they work with Christ ; " workers together with him." " My
Father worketh hitherto, and I work." Ministers are Christ's
workmen, and Christ works with them : " They went forth and
preached every where, the Lord working with them." But the
words with him are supplied by our translators ; so that the sense
of the text seems to be, " We then, as joint workers, or fellow
labourers, beseech you," &c. This shews that ministers are
united in their work, that there is a hannony in their operations,
that they have an union of effort. Or it may intimate that minis-
ters are fellow-workers with the people ; that preachers and peo-
ple should go hand in hand. " We beseech you." We have no
374
dominion over your faith. We beseech you. How strange that
man should need beseeching, in an afiiiir so deeply interesting ;
and still more strange that we have to beseech in vain I Minis-
ters beseech their hearers,
1. For God's sake not to receive the gospel in vain. God
has set on foot a wonderful plan for the salvation of his im-
mortal oflspring, a j^lan where all his attributes are gloriously
displayed ; a plan which required the sacrifice of his Son, the
gift of his Spirit, the ministration of angels, the enacting of
laws, and the publication of the gospel ; but all this is lost upon
him who receives the gospel in vain. Ministers beseech their
hearers,
2. For their own sakes not to receive the gospel in vain. By
the value of their own souls, souls possessing such amazing
powers ; by that heaven which they forego, and that hell which
they must endure, if they hear the gospel in vain, they beseech
them.
3. Ministers, for the sake of themselves, beseech sinners
not to receive the grace of God in vain. We know that mi-
nisters will be rewarded, even where they are not successful,
Isa. xlix. 5. It is not their province to command success.
But oh ! it is like death to them to labour in vain, to spend
their time, their talents, their energies, and their strength for
nought ; to see no fruit of their labours ; to hear none asking
" the way to Zion with their faces thitherward ; " and they
say to their hearers, " Now we live, if ye stand fast in the
Lord."
In conclusion, the text should lead our readers to inquire.
Have we received the gi"ace of God in vain ? Have we more
light in our understandings, and more salvation in our hearts,
than when we first began to hear the gospel ? And it should
excite ministers to inquire, Are we workers in the gospel field ?
How do we work ? Do we put our souls in our work ? Do
we beseech sinners to be reconciled unto God ? Are we affec-
tionate, but zealous and sincere in our dealings with our hearers ?
That we may not hear in vain, nor preach in vain, let us con-
.tinue in prayer, and watch in the same with thanksgiving.
Beta.
375
XCIII. SINFUL ANXIETY ABOUT WORLDLY
THINGS PROHIBITED.
Philippians iv. 6.
" Be careful for nothing:."
That there is a general indifference among those who profess
the Christian religion to the essential and vital duties of it, the
faithful performance of which is recpiisite to secure the interests
of their immortal souls, is too evident to be denied. The prin-
cipal cause of this is, a prevailing concern and anxious solicitude
about worldly things : it is this that diverts them from due
thoughtfulness about, and serious pursuits of, infinitely better
and more worthy objects. By spending all their energies on
things of small value, nothing is left behind but lukewarmness
for that important object, which deserves and requires their most
earnest application : and such an irrational and perilous conduct,
cannot possibly be gi-ounded on any other foundation, than
the wrong notions they entertain both of earthly and heavenly
things.
The design of the apostle in the text, is to caution Christians
against an inordinate concern about either the good or evil
things of this world, that interfere with their present peace, and
obstruct their attending to and prosecuting both the present
and future advantage of practical religion.
I. Explain this prohibition, or show how it is to bk
UNDERSTOOD.
1. Spiritual and heavenly things are not the objects of this
prohibition. There is no occasion to forbid any carefulness or
solicitude about the welfare of the soul, and such cpialifications
as are necessary for a future state of happiness : but, on the con -
traiy, there is much need to excite all to a diligent use of those
means requisite to secure eternal life. And accordingly, there
are in the sacred Scriptures many express precepts given relative
to this important matter. (See Eccl. ix. 10; Luke xiii. 24;
Rom. xii. 11 ; Phil. ii. 12; 2 Pet. i. 10, and iii. 14.) The
376
securing the everlasting salvation of the soul requires the
utmost watchfulness, diligence, and industry. Our work as
Christians is great, our time for performing it is short, the ene-
mies of our happiness are active, and constantly employed
against us. We are to seize every proper opportunity for
reading the Scriptures, hearing the gospel preached, secret me-
ditation and prayer, and to preserve a holy fervour in these
duties. Beloved lusts must be mortified, sensual appetites kept
within the hounds of reason and religion, in the presence of the
most agreeable and tempting objects. In every thing we must
deny ourselves, live by faith in Christ, and direct all our actions
to the glory of God. This our work is compared to exercises
in which strength is exerted to the utmost, such as running for
a prize, wrestling and fighting for the mastery. The apostle,
well acquainted with the technicalities used in the celebration of
the Olympic games, presses them into the service of the Chris-
tian religion, to ui-ge on the attention of Christians the absolute
necessity of the gi'eatest care, diligence, and exertion in the
work of their salvation. This may convince us, that the most
vigorous efforts are necessary, and remissness dangerous : they
who are negligent and slothful in such work cannot succeed ;
nothing is to be more avoided and dreaded in the concerns of the
soul than a careless indifference.
2. It is not all carefulness for the things of this life that
is here forbidden, though the prohibition seems to be absolute.
While we are in this world, and every one has a body as a part
of his charge, we cannot be exempted ft'om a due concern for
it : and God, who has not made us like the angels, free from
all occasion for meat, drink, clothing, and other outward con-
veniences, does not expect that we should, like them, be wholly
unaffected with things of that nature. Nay, he has given us
precepts obliging us to honest industiy, in our respective lawful
callings, lor the support, sustenance, and welfare of the body,
and also the bodies of those of our own charge ; for these pur-
poses the fourth commandment enjoined us to labour six days in
the week, Exod. xx. 9. The apostle requires us " to provide
things honest in the sight of all men," Rom. xii. 17. He
reproaches idle persons with the bad chai'acter of " disorderly
walkers," and commands that such as would not work, being
able, should not eat, 2 Thess. iii. 10 — 12; and intimates that
377
idleness is a sin against the laws of nature, 1 Tim. v. 8. God
has so ordered matters in the course of his providence, that the
generality of mankind shall in the sweat of their face eat hread,
till they return to the dust, Gen. iii. 19. This is sufficient to
shew, that all carefulness for the things of this life is not here
prohibited.
3. We need but add one sngge^ilion more for shewing how this
prohibilion is to be understood. It is only anxious, immo-
derate, distrustful, distracting carefulness about the things of
this life, either the enjo^nng the good things of it, or avoiding
the evil, or alllictions, that the apostle forbids, while he says,
" Be careful for nothing." The original word in the text,
(xs^ifMvxTs, pro})erly signifies such a care as divides and dis-
tracts, and so weakens the mind.
II. Represent the sineulness and unreasonableness
OF THAT carefulness IT FORBIDS.
1. This will appear if we consider that the things we are apt
to be over careful about, are exceedingly disproportionate to the
nature and capacity of the soul. The soul of man is spiritual
and hnmorial ; all the things of this life are material and tem-
poral ; they may be of some use to the outward man ; but to
expect peace of conscience, inward and durable comfort, from
any thing the world affords, ])roves that we are grossly ignorant
either of ourselves, of the dignity and excellence of our rational
nature, of the design and end of our creation, and of the strength
and capacity of our immaterial nature, which can be satisfied
with nothing short of the enjoyment of God himself, or of the
world about us, to imagine that there is any thing to be had in
the circle of vanity that will satisfy our desires.
2. This anxious carefulness about the concerns of this life is
unnecessary. For suppose one man had all the earth to himself,
he could use no more of its produce than the exigencies of an
individual require ; and a little would supply these. The apos-
tle therefore says, " having food and raiment, let us be therewith
content," 1 Tim. vi. 8. Whatever there is more, we do but
behold it with our eyes, Eccles. v. 11; and an empty specu-
lation is a poor pleasure.
3. This carefulness here prohibited is injurious both to God
and ourselves. Anxious solicitude for worldly things has for
its cause an immoderate love for them, and that the apostle
378
declares to be inconsistenl with the love of God, nay, to be
enmity against him, 1 John ii. 15 — 17; James iv. 4. It is
injurious to ourselves, it leaves no room for the concerns of the
soul and a future state. He who makes the things of this
world his chief aim, and religion his next consideration, if at all,
will never cordially embrace the latter, nor can he on right
grounds expect a blessing on the former. It exposes us to nu-
merous temptations, and gives Satan great advantages against
us. It frequently excites men to the use of unlawful means,
and takes them out of God's providential way to accomplish
their base ends, or keep themselves out of straits and difficulties.
It deprives persons of peace and comfort, fills them with vex-
ation and inw^ard tonnent, and in its operations shortens that
life, the prolonging of which it aims at, 1 Tim. iv. 9, 10.
4. It is fruitless ; it is of no advantage to us at all. This
our Saviour intimates, where he thus argues against it, " Which
of you by taking thought can add one cubit to his stature ?"
Matt. vi. 27. As if he said. What does all your excessive soli-
citude amount to, or what are you the better for it ? Do your
worldly affairs succeed the better ? No, they do not ; it is cer-
tain they always prosper the best when our cares about them are
moderate.
5. It is very sinful, evincing great unbelief, or distrust of the
ability and willingness of God to take care of us, and manage
our temporal affairs for the best. This our Saviour also inti-
mates : " If God so clothe the grass of the field, which to-day
is, and to-moiTow is cast into the oven, shall he not nuich more
clothe you, O ye of little faith ?" Matt. vi. .30. And from the
24th verse to the end of this chapter, there are many arguments
against this anxious carefulness.
III. Direct to some remedies of it, or helps against
IT.
1. Let us earnestly seek an interest in God, through Christ,
and never cease till we possess all spiritual blessings in heavenly
things. When that gi-eat point is gained, we shall have a
satisfying portion, however little of the things of this life we
enjoy ; and are secured against divine condemnation and wrath,
whatever afflictions and trials maybe our lot; and may justly,
with Jacob, say, " I have enough," Gen. xxxiii. 1 1 ; for if
379
God, tliroiigh Christ, be ours, all things are ours, 1 Cor.
iii. 21.
2. Let us labour to have our minds furnished from the holy
Scriptures with right views of the nature of earthly enjoy-
ments. They are uncertain ; the apostle gives to riches this
epithet, 1 Tim. vi. 17. Our Saviour calls all the life "meat
which perisheth," John vi. 27. Solomon speaks of them as
though they had no existence, and ascribes " wings" to them,
Prov. xxiii. 5. They are unsatisfying ; therefore Solomon calls
them vain, vanity, vanity of vanities, Eccles. i. 2, 14. Daily
observation and personal experience confirm the truth of this
assertion — they who have the greatest abundance, enjoy the
least satisfaction ; these things, therefore, deserve comparatively
hut little of our care.
3. Let us steadfastly depend on the overruling providence of
God in the faithful discharge of appointed duty. This is fre-
quently required, and of gi-eat moment to the piirpose in
hand. (See Psa. xxxvii. 3, Iv. 22 ; 1 Pet. v. 7.) It is easy with
God to supply all the necessaries of life, and support them who
serve him under all its trials. His wisdom and power are in-
finite. All the riches and furniture of the world are his, per
fectly at his disposal. He has the hearts of all men, even of
kings, in his hand, and inclines and disposts them to do good
to whom he pleases. And as he is able to do this, so is he will-
ing. Therefore,
4. Get and cultivate faith in God's promises. He has been
graciously pleased to engage himself, by many express promises,
to supply the want of his devoted people with all things needful :
and these promises have the support of his miquestionable ve-
racity, and never-failing word. (See Psa. xxxiv. 9, 10, Ixxxiv.
11 f I Tim. iv. 8.)
5. Be content with what God deems needful for us, and thinks
fit to give. " Let your conversation be without covetousness,
and be content with such things as ye have." Heb. xiii. 5.
Though our ])ortion of the good things of this life be but small,
there is every reason why we should be content and satisfied ;
because all temporal things being God's property, he may do
with his own as he pleases, distribute them to whom, and in
what measure he thinks ])roper : though little, it is more than
we deserve, and what infinite wisdom has allotted us.
380
6. Let us keep death in view. We must soon die, and in
that day we die, all our worldly enjoyments, and cares about
them, perish for ever. The body, as soon as dead, has entirely-
lost the relish of things once most agreeable. When the rich
die, they cany none of their riches with them, Psa, xlix. 17;
1 Tim. vi. 7. And though we could take some of our earthly
enjoyments with us into the other world, they would be of no
service to us there. A due remembrance of our latter end would
be an excellent remedy of anxious carefulness for the things of
this life.
7. Let us pray for God's blessing on that portion of worldly
good he is pleased to afford us. Prayer is here prescribed as a
special means to free our hearts from peqjlexing cares, and to
produce inward peace and quiet. A little with God's blessing
will go a great way ; hence says the Psalmist, " A little that a
righteous man hath is better than the riches of many wicked,"
Psa. xxxvii. 16. It is not much that nature needs, and the
greatest abundance without the divine blessing could not sus-
tain life, Luke xii. 15. It is not by bread alone that we live,
but by the word of blessing that proceeds out of the mouth of
God, Matt. iv. 4.
Theta.
XCIV. CHRIST THE HEAD OF THE CHURCH.
COLOSSIANS i. 18.
" And he is the head of the body, the church."
The Colossians had been converted to Christianity, chiefly
through the instrumentality of Epaphras, who was a minister
of Christ, and a fellow-helper with St. Paul. But they were in
381
danger of being seduced from the simplicity of tlie gospel by
designing or ignorant men. False teacbers had crejjt in among
them, who inculcated the worship of angels, abstinence! from
animal I'ood, the observance of Jewish festivals, the mortification
of the body by long-continued fasting, and the conformity to
external ceremonies, as necessary to salvation. To all these
things the apostle refers in different parts of this epistle. In
the preceding verses to the text, he asserts the doctrine of the
essential Godhead of Christ ; a doctrine which he never over-
looks in any of his epistles. Here he states the relation in
which Christ stands to his church : " He is the head of the
body," &c. Let us,
I. Describe the church. This may at first view seem
a needless task. What need of description on a subject so
plain ? Who does not know what a church is ? Have we not
one in every }iarish ? But it is with the scriptural, and not the
common and corrujjtcd application of the term we have to do.
The tenn church in the New Testament unifonnly refers to per-
sons, and never to places. ( See Acts xx. 28 ; Rom. xvi. 5 ;
Gal. i. 22.) But by what marks were the members of the pri-
mitive churches designated ?
1. They were a people separated from the world. The
church and the world form two distinct societies. " Ye are
not of the world," said Christ to his discii)les. Hence be-
lievers were chai'ged, " Be not conformed to this world ;" and
to " have no communion with the unfruitful works of dark-
ness :" and Christianity is the same through all the revolutions
of time.
2. They ivere a people scorned and grievously persecuted by
the ivorld. Saul made havoc of the church. " Herod stretched
forth his hand to vex certain of the church." At that time
(here was a great persecution against the church at Jerusalem ;
and the members of the church of Christ are still scorned and
contenmed by the ungodly pai't of mankind.
3. They were a people tvho gave themselves up to the prac-
tice of prayer and supplication for themselves and their neigh-
hours. Clnist encouraged his disciples to pray, by telling
them that whatsoever they asked in his name, it should be
done for them : at Jerusalem they prayed so fervently, that the
whole house was shaken where they were assembled. (See Acts
382
xii. 6, xvi. 25.) And the members of Christ's chm'ch still live,
and always will live, in the practice of prayer.
4. They ivere a people who adorned their high profession
by a consistent conduct. We do not affirm that there were none
among them who scandalized their profession, no brother who
walked disorderly, no busy-body in other men's matters. Alas !
they were plagued with such people, but when detected they
were cast out of the church. O how holy were the members of
the church of Christ required to be !
II. Shew why called a body.
1. To illustrate the beauty of its moral form. The human
body is the most beautiful structure in the world. Nothing is
so much admired. How exquisitely beautiful is the church of
Christ ! Every member of it has put on Christ, and is in-
vested with his moral image. " The king's daughter is all
glorious within," &e. Psa. xlv. 13 ; Isa. liv. 1 1 — 13 ; Eph. v.
26, 27.
2. To describe the variety of members of ivhich it is com-
posed. " We have many members in the same body, but all
members have not the same office." The eyes see for the body,
the hands handle for the body, the feet walk for the body, the
palate tastes for the body, and the nerves feel for the body. In
the church there are various members. " God gave, some
apostles, and some prophets, and some evangelists," &c. Eph.
iv. 1 1 — 14. In the church now, there are many members
who hold distinct offices. Some write books, some preach ser-
mons, some serve tables, some visit the sick, &c. Every mem-
ber is useful ; but every member should know his place, and
keep it
3. To display the harmony and union of all its members.
Who that contemplates his own body, can help being astonished
at the union which subsists between all the members of which
it is composed ! And the church, though composed of many
members, is one body, one building, one temple, one flock, one
family. There is not an union of circumstances, nor of senti-
ment ; but an union of faith, of affection, and of effort. Dis-
union in the church the apostles deprecated, and for union they
prayed, Eph. iv. 16.
III. Illustrate the office of Christ as the head
OF THE BODY.
383
1. Tlte headis the seat of dignity to the bodi/. It is above
the body in point of local "situation, and it is superior to the
body in" dignity and authority. And Christ is above all.
2. The head is the seat of government for the body. There
can be no government where there is no head. Christ has the
sole government in his chinch. The laws by which our con-
duct is regulated are his laws. The influence by which our
sins are subdued is his influence. The account we shall have
to give of our conduct is to him, and the retiibution we shall
receive is from his hand.
3. The head is the seat of wisdom for the body. The head
thinks for the body, and directs all its movements. And Christ
is made unto us wisdom. Without the direction and influence
of Christ, we should be no more capable of guiding our steps
aright, than a body without a head. Alas ! where did we wan-
der before Christ took us under his direction !
4. The head is the seat of glory to the body. Do we not
honour the head peculiarly ? And Christ is the glory of his
church. We honour Christ by praying to him, praising him,
loving him, and trusting him with our all.
5. The head is the seat of union to the body. The origin of
all sensation and motion is in the nerves, and these proceed
from the head, and unite all the parts of the body together.
And Jesus Christ unites the members of his mystical body, and
makes them all one in himself.
APPLICATION.
1. Is the church a body P Let me then inquire. Have I
union with the body ? Am I united to any Christian society ?
Why not ? If there were no Christian societies, there would
soon be no Christian ministers, no fellowship of saints, and no
religion in the land. Why do I not join some Christian
society ? Am I holier than the members of which Christian
churches are composed ? then they ought to share my counsels
and prayers. Am I worse than they ? then selt-interest should
bind me to cast in my lot among them.
2. Is the church a body P Then what a hoi-rid thing is schism
in the body. No man ever hated his own flesh. To see the
members of a body bite and devour one another, how unna-
384
tural ! 0 let us never peniiit the demon of discord to creep in
amongst us !
3. Is the church the body of Christ P Then by helping
Christians we help Christ's members. Were Christ again upon
earth, and to go about naked and destitute, we should rejoice to
render him assistance. But he has his members, many of
whom are poor, and afflicted, and forlorn ; and what we do for
them, he considers as being done for himself. Is one member
weak ? let us help him. Is another ignorant, let us instruct
him," &c.
4. Is the church the body of Christ P Then will he not ter-
ribly punish those who insult his body ? Persecutors will have
a horrid hell, Zech. ii. 8 ; Matt, xviii. 6.
5. Is Christ the head of the body P Then what may not
Christians expect from him ! What an endearing relation sub-
sists between Christ and believers ! We are members of his
body, of his flesh, and of his bones. May we grow up into
him in all things ! Amen.
Beta.
XCV. SOBRIETY.
1 Thessalonians v. 6.
" Let us be sober."
In the context the apostle exhorts the converts at Thessalonica
to a variety of Christian duties, personal and relative, suitable to
their state and privileges as Christians in general, and to their
belief and expectation of Christ's second coming to judgment in
particular. One of these personal duties we have in the text —
sobriety : and as the apostle deemed it requisite to urge this on
385
the attention and practice of one of the primitive churches, it is
no less applicable to Christian ministers and people in the pre-
sent day. In speaking of this duty, we shall describe,
I. The viutuk of sobkikty.
1. This virtue has a principal regard to a mans heJf, and is
cqualhj adapted to persons of all ranks, characters, ages, and
sexes. Sj)eaking generally, it consists in observing those rules,
and walking according to those methods, whereby they may
secure and preserve their o^\^l health, ease, and reputation ; it is
to keep within those bounds which God has fixed for the right
government of ourselves, our appetites, and passions, avoiding
all inordinate excesses.
2. Sobriety relates to the whole man, body and mind. As to
the mind, it bounds and moderates our thoughts of ourselves,
and enjoins us to take the measure of our own worth from what
we have received from God, and not from any opinion that
others may entertain or express of us. It recpiires that we have
a low and modest opinion of ourselves, and guards us against
pride, self-conceit, haughtiness, vain-glory, and ostentation. Wo
are not to have an overweening conceit of our own abilities, not
to contemn others, not to be insolent or imperious, not to
stretch ourselves beyond our line. In this sense of the word
sobriety, the apostle recommends to every man among the
Christians at Rome, " not to think of himself more highly than
he ought to think, but to think soberly, according as God hath
dealt to every man the measure of faith," Rom. xii, 3.
3. As to the body, it consists in a regular and moderate de-
sire, pursuit, and use of sensible enjoyments, such as are allowed
for the promotion of its health and sustenance. The correct
notion of sobriety lies in neither denying the body what is use-
ful and proper for it, as God is pleased to bless us with the
necessaries and comforts of life; nor going beyond our neces-
sities and stations, merely to gi'atify a sensual appetite, or, as
the apostle expresses it, " using the world as not abusing it." I
Cor. vii, 31.
4. The apostle, in the text, considers the word in a more re-
strained sense, relating only to the use of meats and drinks, in
opposition to gluttony and drunkenness. I think it is evident
from the context that this is his meaning ; for immediately after
the text, he adds, " They that sleep, sleep in the night ; and
VOL. IV. s
386
they that be di'unkeii are drunken in the night : but let us, who
are of the day, be sober." As if he should say, the heathen,
Avith whom is the night or moral darkness, who want the cheer-
ing light of the gospel of Christ, indulge themselves in riot and
excess : but let us Christians, who are of the day, enjoying the
luminous rays of evangelical truth, be sober, for that is one of
the rudiments it teaches, Titus ii. J 2.
5. So that to be sober, in a limited point of vieiv, is to use
meats and drinks moderately, and for the purposes for tvhich
the almighty Donor bestoivs them. The chief design of which
is to render us capable of performing the duties of religion, as
well as those of civil and domestic life, and doing good to others
according to our ability, means, and opportunity, We should,
therefore, use the gifts of Divine Providence, so as neither our
reason nor health may be injured by them. To be sober, is to
kee-p a strict and constant guard on our appetite, that we nei-
ther otiend by a luxurious costliness in the quality, or excess in
the (piantity of those blessings granted for the nourishment and
support of the earthly frame. To this purpose are the words of
Solomon, when tempting dainties are set before us : " When
thou sittest to eat with a ruler, consider diligently what is before
thee : and put a knife to thy throat, if thou be a man given to
appetite. Be not desirous of his dainties : for they are deceit-
ful meat," Prov. xxiii. I — 3. Also he says, " Look thou not
upon the wine when it is red, when it giveth his colour in the
cup, when it moveth itself aright. At the last it biteth like a
serpent, and stingeth like an adder," ver, 31, 32.
II. Produce some reasons to enforce the practice
OF IT.
1. It is amiable and commendable. A man governing him-
self by the rules of temperance, checking his sensual appetite,
restraining his inclination, especially when in the midst of
plenty and affluence, is a character of peculiar interest. Such a
jjerson fills his station in life with credit to himself, and answers
the design of God, in giving him reason to be the guide and
director of his actions. How gratifying it is to behold a man
whom Providence has favoured with the means of procuring
whatever his heart may desire, habitually to deny himself, sub-
due wTong propensities, linrit and restrain himself to what is
consistent with and conducive to his health and support, with-
387
out any excess. He that thus gains a conquest over himself,
deserves a higher encomium than he that contjuers a city or
country. " He that ruleth his spirit, is hetter than he that
taketh a city," Prov. xvi. 32. The conc^uest of ourselves is
more glorious ; for one gained by reason is more noble to an
intellectual creature than one gained by force.
2. Tlie contrary rices are odious and fidl of deformity- In
their progress they dethrone reason, and reduce the man to a
level even with the brute. Reason is the glory of human nature,
by which we are distinguished from animals, in the right use of
which we are enabled to conduct ourselves with reputation and
benefit : but to hurl this noble power from her legitimate seat,
by giving heed to the demands of a low craving appetite, is the
highest reproach.
Historians infonn us, that the Lacediemonians, in order to
fortify their children against intemperate habits, exposed their
slaves, when in a state of intoxication, to their contempt and
derision. And really, if a drunkai'd could but conceive the
ridiculous fiijure he makes, either as stag^erino; aloner the
Streets, or disgorging his nauseous load, or stunning the com-
pany with noise and impertinence, he would not be in charity
with himself, till he had cleared away this worse than brutal
conduct by repentance and reformation.
These vices are a gToss abuse of providential blessings, per-
verting them to puqioses (piite contrary to the intention of the
Divine Author in bestowing such favours. They also occasion
a serious abuse of precious time, which is dishonourable and
disgi'aceful to a rational creature, who should know better how
to value its worth. Life is vastly important, and the opportu-
nities for jierforming its essential duties are fleeting and uncer-
tain, and, when })ast, cannot be recalled. It becomes, there-
fore, a reasonable creature, rather to endeavour to recover lost
time, by future attention and diligence, than squander away
more, by associating with extravagant company, and indulging
in riot and excess. (See 1 Peter iv. 3.)
3. Excess in meats and drinks is an inlet to all manner of
wickedness. He who loses the govemment of himself, and the
jiroper exercise of his understanding, by gluttony and intoxica-
tion, what crimes is he not capable of committing, and under
the influence of what restraints is he to prevent such conduct ?
388
Intemperance is the parent of impurity. " Be not drunk with
wine, wherein is excess," Eph. v. 18, or, an unhridled dissolu-
tion of manners. It prompts men to injure others, excites to
quarrels and contentions, and often leads to immediate destruc-
tion. " Who hath woe ? who hath soitow ? who hath conten-
tions ? who hath babbling ? who hath wounds without cause ?
who hath redness of eyes ? They that tany long at the \\ine;
they that go to seek mixed wine," Pro v. xxiii. 29, 30. It opens
a way to the commission of the grossest crimes, and therefore
Solomon adds, at the 33d verse, " Thine eyes shall behold
strange women, and thine heart shall utter perverse things." In
a word, it is fraught with innmnerable evils.
4. A luxurious life produces fatal effects. It causes the
ruin of health and constitution, — human life is shortened by
its pernicious influences. The consequences often are, violent
inflammation of the blood, the bloated dropsy, the shaking
palsy, consumption, fevers, &c., the forerunners of death. What-
ever pleasure intempei'ate persons may pretend to enjoy in gra-
tifying their passions, they will experience bitterness in the
end, when the bones are full of the sin of their youth. " And
thou moum at the last, when thy flesh and thy body are con-
sumed," Prov. v. 11. It also ruins the reputation of men, as
well as their estate and family affairs. " The drunkard and
glutton shall come to poverty," Prov. xxiii. 21. And then,
last of all, it ruins the soul, without deep contrition and laith in
Christ; for the apostle declares such "shall not inherit the
kingdom of God," I Cor. vi. 10. To avoid all this mischief,
to which an intemperate indulgence of our sensual appetites
exposes us, " let us not sleep, as do others ; but let us watch and
be sober."
III. Subjoin a few directions to that end.
1. Let us consider ourselves us under the all-seeing eye of
God. As David did, set the Lord always before us, knowing
that all things are naked and open to his eyes with whom we
have to do, Heb. iv. 13 ; and that he sees through all the light
artifices by which we would excuse or discover any irregularities.
Did we daily consider this, it would be a happy expedient to
prevent all excesses,
2. Let us secure a saving interest in Christ, and carefully
keep in view his shining example. He lived on plain provi-
389
sions, and always maintained strict temperance both in eating
and drinking : he never once exceeded in the least the bonnds
of regularity. He was sometimes at leasts, being invited ; but
even then he recommended, by his examjile, the doctrine he
taught his disciples, — " Take l;eed to yourselves, lest at any
time your hearts be overcharged with surfeiting and drunken -
ness," Luke xxi. 34. Herein, as well as in many other things,
he has left us an example, which we should aspire to follow.
3. Let us avoid as much as possible the society of intempe-
rate persons, and never in one instance choose them for oxir
companions. "Be not among wine-bibbers; among riotous
eaters of flesh," Prov. xxiii. 20, lest you leani their ways, and
inserisibly fall into their sins. Bad company in this, as in all
other cases, is most pernicious ; for those who are contaminated
with vice, will endeavour to coiTupt others, and triumph in their
success.
4. We must use the greatest caution in those circumstances
where ivc are in the greatest danger. One of which is, when
we are entertained by our superiors. The honour we are then
apt lo think done us, and the temjitation presented to gratify our
ap])etite, is very likely to make us forget the snare, and run into
excess out of complaisance to the company. We ought, in
such a case, to be particularly on our guard, since no pretence
of civility to men, however highly distinguished, will justify our
breach of the commands of God.
5. Let us think frequently on the future judgment, and the
strict account we must then give of our behaviour to the righ-
teous Judge. Intemperate ])ersons must give a sad account of
their abuse of providential blessings, which they should have
received with thanksgiving, and used with moderation. In
this particular then, " Let our moderation be known unto all
men. The Lord is at hand," Phil. iv. 5.
Theta.
390
XCVI. SAINT PAUL'S PRAYER FOR THE
THESSALONIANS.
2 Thessaloniams ii. )6, )7.
" Now our Lord Jesus Christ himself, and God, even otir Father, which hath
loved us, and hath given us everlasting consolation, and good hope, through grace,
comfort your hearts, and establish you in every good word and work."
We are divinely taught, " That men ought always to pray,
and not to faint." It is therefore a duty of universal obliga-
tion, and essential importance to every rational being. We
should, however, not only pray for ourselves, but for all men,
and especially for " the household of faith." This was emi-
nently the devout practice of St. Paul, who was a faithful " am-
bassador for Christ." He diligently ministered to the churches
" in holy things," and daily sought their spiritual prosperity,
by fei-vent prayer to God for them. He greatly rejoiced in
what the Lord had done for the Thessalonians, and ascribed all
the praise and glory to his name, chap. i. 3. He also affec-
tionately addressed them, by instructive epistles, when distant
from them, and kindly cautioned, advised, and encouraged them,
as their circumstances required. And in the text he solemnly
prays for their comfort and establislmient in the faith and hope
of the gospel. " Now our Lord," &c. In these words the
apostle specifies the objects he addressed, — the gifts he acknow-
ledged,— and the blessings he requested.
I. The objects the apostle addressed : — " Now our
Lord Jesus Christ," &c. The triune Jehovah is unquestion-
al)ly the glorious object of spiritual worship. This important
truth St. Paul fully believed, inculcated, and practically revered.
In the text he distinctly addressed, —
1. "God, even our Father.'' The Almighty is a Being of
infinite perfection and glory, the Creator and Preserver of all
things. His greatness is unsearchable, and his essential cha-
racter as God justly demands the supreme homage and adora-
391
tion of all his intelligent creatures, Psalm xcv. 6, 7. But the
apostle mentions in the text, his relative and endeariiii^ cha-
racter of Father, to encourage our approaches unto him. Though
he is " a consuming tire," he is our heavenly Father ; and
therefore we are encouraged to come unto him with humble and
filial conlidence, Heb. iv. 16 ; 1 John v. 14, 15. He is not
only " the Father of mercies, the Father of lights, and the
Father of Jesus Christ," but he is also the kind, ailectionate,
and everlasting Father of all his believing people, Psalm ciii.
13 ; Jer. iii. 19. They are begotten by the word of his truth,
adopted into his spiritual family, and " cry Abba, Father, by the
Holy Ghost which is given unto them," Rom. viii. 14 — 16. To
him then let us come with child-like boldness, knowing that he
is " God, even our Father."
2. " Our Lord Jesus Christ." The apostle evidently " ho-
uoured the Son, even as he honoureth the Father." He re-
garded him as essential God, and worshipped and adored him
with all the powers of his soul. The primitive Christians were
of the same mind, and united in worshipping a trinity in unity,
and distinctly adoring the Father, the Son, and the Holy
Ghost, Phil. iii. 3. This is certainly a demonstrative evidence,
of the absolute divinity of Chinst, who is the great God, and
our Saviour. God alone is the object of worship, and yet we
are taught to worship our Lord Jesus Christ himself ; and hence
it is manifest that he is the true God, and eternal life. As Me-
diator, he is also the only way to the Father, the medium of all
spiritual blessings, and the God and Saviour of his humble fol-
lowers, John xiv. 6. Such characters can claim the a])ostolic
privilege, and say -with devout confidence, " Our Lord Jesus
Christ, and God, even our Father." The text also describes,
II The gifts the apostle acknowledged: — "God,
which hath loved us," &c. In this gi-ateful acknowledgment of
the divine goodness, three things are observable.
1. The manifest aiion of divine love : — "Which hath loved
us." This is a manifest and glorious truth : " God is love,"
and all his works ])rove the infinite benignity of his character,
Psal. cxlv. 9. He hath loved the world, and sent his only be-
gotten Son to be the propitiation for our sins, Rom. v. 8 ; 1
John iv. 9, 10. But he hath special love to his believing ser-
vants, who are called, and chosen, and faithful. He loves them
392
not merely as his creatures, but as his pecuhar people, aiul obe-
dient children, ] John iii, 1. His love is manifested to them,
both in its outward acts and inward operations. It is graciously
displayed in their redemption, and gloriously revealed to the
mind in the work of salvation. Gal. ii. 20. It is " shed abroad
in the heart/" and " we love him, because he first loved us."
2. The communication of saving grace : — " And hath given
us everlasting consolation," Some think these words are de-
scriptive of the gospel of Christ, which is emphatically a
dis])ensation of "good tidings of great joy," Luke ii, 10, 11, 14.
It is a perfect system of grace and truth, the joyful sound of
mercy and peace, Psal. Ixxxix. 15, 16. When it is received in
power, it is always accompanied with "joy unspeakable, and full
of glory," and leads to the possession of " everlasting consola-
tion," in the kingdom of heaven. Thus God gives to all his
peojde present spiritual consolation, or "joy in the Holy Ghost;"
and promises them eternal rest in "his presence, where there is
fulness of joy, and pleasures for evennore," 1 Pet. i. 3 — 5.
This consolation is not carnal and transient, but divine, substan-
tial,, and everlasting.
3. 7'he bestowment of Christian hope : — " And hath given us
good hope through grace," The believer's present life is a state
of glorious anticipation. They have continual " respect unto the
recompence of reward, and rejoice in hope of the glory of God."
It is not the presumptuous hope of the wicked, which shall be
cut off, nor the delusive hope of the hypocrite, that shall perish;
but the good and joyous hope of the Christian, which is^ " as an
anchor of the soul, both sure and steadfast," Heb. vi. 18, 19.
It is holy and good in its object, nature, and effects ; and is the
gracious pnvilege of every follower of Christ. It is " hope
through grace," being founded on the revelation, and produced
by the influence of " the grace of God that bringeth salvation,"
Eph. ii. 8. Such inestimable gifts demand our unfeigned gra-
titude, and should encourage us devoutly to desire,
III. The blessings the apostle requested: — "Com-
fort your hearts," ice. These benefits the Thessalonian Chris-
tians had already jiartially received, and the tipostle fervently
pi'ayed for them.
1. Increasing felicity in the Lord: — " Comfort your hearts."
They had been greatly comforted by the reception of the gospe'
393
which effectually worked in them, through the power of the Holy
Spirit, 1 Thess. ii. 13. They had obtained pai'don and peace
with God, and abounded exceedingly in •' the work of faith, the
labour of love, and the ])atience of hojjc," 1 Thcsy. i. 3. But as
tlicy had continual need of divine consolation, the apostle ear-
nestly jirayed that in all their conflicts, tribulations, and afflic-
tions, (ji)d would abundantly minister suitable su])])ort, encou-
ragement, and comfort to their believing hearts. And as s])iri-
tiial comfort is always necessary, it should be diligently sought
of God, who comforts the distressed, and is the joy and salva-
tion of all them that put their trust in him, Isa. xii. 1, 2.
2. Persevering atabilily in the truth : — " Stablish you in
every good word and work." It is evident that these Christians
had cordially embraced the gos})el, as the word of God, and hap-
jiily yielded submission to its vital and hallowing influence.
But as they were continually exposed to numerous enemies and
dangers, the apostle fervently sought their increasing establish-
ment in all the doctrines, privileges, and duties of Christianity;
that they might in every diflBcully and ti'ial " stand fast in the
Lord," I Thess. iii. 13. Instability is highly dishonourable to the
Christian character, James i. 8. We should constantly pray to
he divinely established, both in the word of truth, and the works
of piety ; that we may never be moved away from the faith and
practice of the gospel. Growing stability in religion is not only
desirable, but absolutely necessary, in order to persevere in
well-doing, and abound in the work of the Lord, 1 Cor. xv.
58.
CONCLUSION,
1. This subject is instructive. It suggests correct views of
the Divine Being as the object of worship, and the duty of liv-
ing in communion with him.
2. This prayer is encouraging. It discovers the goodness and
mercy of God to his people, and his readiness to comfort and
preserve them unblameable in holiness till the day of Christ.
Eta.
s 3
394
XCVII. THE NATURE AND DESIGN OF TIMO-
THY'S MINISTRY.
2 Timothy ii. 25, 26.
" In meekness instructing those that oppose themselves ; if God peradventure
will give them repentance to the acknowledging of the truth ; and that they may
recover themselves out of the snare of the devil, who are taken captive by him at
his will."
The office of Christian ministers is, of all others, the most im-
portant. No language can adequately describe their high re-
sponsibility. The epithets by which they are designated are
partly illustrative of this. They are labourers, watchmen,
stewards, and ambassadors. St. Paul, in the fullest sense, sus-
tained this high office ; but when he wi'ote this epistle, he was
drawing near the close of his ministerial career; he was there-
fore anxious that Timothy, with whom he was in habits of clos-
est intimacy, might be a good minister of Jesus Christ. He
accordingly instructs him in every part of his duty ; in his stu-
dies, vev. 15; in his private conduct, 22 — 24; and, in the text,
in his preaching : " In meekness," &c.
I. The characters among whom Timothy's ministry
WAS to be exercised : — " Those who oppose themselves," &c.
This phrase is descriptive of sinners generally ; they not only
oppose God, his gospel, his ministers, and his people, but they
oppose themselves.
1. They oppose their duty. Duty binds them to fear God,
to keep his commandments, to cease from doing evil, to " bring
forth fruits meet for repentance," &c. But all this they op-
pose.
2. They oppose their conscience. Besides the word of truth,
which instructs us outwardly, we have a monitor within ; a con-
science that accuses, or excuses us ; justifies us when we do right,
and condemns us when we do wTong ; and dictates to us in a
thousand instances what to do. This living witness sinners
oppose.
395
3. They oppose their i^eace. Is peace the result of pardon ?
(Rom. V, 1.) the conchict of sinners provokes God to punish
them, rather than solicits him to jiardon them. Is peace oppos-
ed to warfare P sinners fight against God. Does peace imply
tranquillity and internal quiet ? the heart of sinners is like the
troubled sea.
4. They oppose their safety. Every living creature loves se-
curity, and seeks an asylum when danger threatens. Sinners
alone rush ])recipitately into the most hon-id danger ; and shut
their eyes that they may go blindly on to destruction.
But the subjects of the text were not only described as o]i-
posing themselves, but as being taken captive by the devil, &c.
1. The devil is a tyrant. And his power, artifice, and settled
bent to mischief, make him the most dreadful of all tyrants.
What was the tyranny of Pharaoh, Herod, Nero, or Caligula,
compared to his ? 2. The devil, in order to exercise his tyranny
over men, has snares by tvhich he entraps them. This refers to
an artifice of fowlers, who scatter seeds impregnated with dele-
terious drugs, to lay the birds asleep, that they may draw the nets
over them with more ease. The snares of the devil are the lusts
of the flesh, the lusts of the eye, and the pride of life. 3. Hav-
ing taken sinners in his snares, he leads them captive at his will.
One he leads into all the excesses of intoxication ; another into
the horrid depths of profanity ; another into the lab}Tinths
of worldly-mindedness ; another to lewdness ; others to theft, to
murder, or to suicide. And all these are as completely doing
the will of the devil, as if he had sent them a code of infernal
laws, enjoining the practice of every abominable vice.
II. The nature of Timothy's ministry : — " In meekness
instructing," &c.
1. It ivas a ministry of instruction. Sinners must be in-
structed, not made religious by compulsion, by menaces of fines,
imprisonments, or deaths. Nebuchadnezzar made a decree, that
whoever spoke any thing amiss against God should be cut in
pieces, and have his house made a dunghill. However well in-
tentioned such a threat might be, God will never thank any man
for it. Sinners must be instructed, not terrified by appalling
representations of damnation ; for though ministers may persuade
men by the terrors of the Lord, yet these teiTors should never
be displayed until men are instmcted. Sinners are ignorant,
396
not, perhaps, in reference to the affairs of this world ; they may
he men of science, or of literatm-e, or they may have a general
aquaintance with persons and things ; but they are ignorant of
their moral condition ; of the relation in which they stand to
God ; of the change necessaiy to pass upon their minds, to fit
them for heaven ; and of the duties they owe to society. There
are two great points on which sinners should he instructed ; the
depth of their fall, and the method of their recovery ; what they
have done to ruin themselves, and what God has done to save
them. They should be instructed familiarly. St. Paul used
" gi'eat plaiirness of speech," and no minister should scruple to
follow such a pattern. Pointedly — Sinners are too frecpiently
accustomed to think, that the subjects upon which ministers treat
do not immediately concern them; Hence instructions should
have point and a])plication. Seriously — Never were men more
serious than the apostles.
2. It ivas a ministry of meekness : — " In meekness instruct-
ing those," &c. Meekness is opposed to wrath, and signifies a
humble, gentle, submissive frame of mind, that is not easily
jjrovoked. Ministers have their provocations in common with
others. The carelessness of many of their hearers, — the cap-
tiousness of others, — the little success of their ministry, &c. —
all serve to excite irritable feelings. But nothing can justify
their departure from the path of meekness. How unseemly does
wrathful instruction appear I What little probability of its suc-
cess ! How much does meekness win upon the attention of
men I How insimiating is instruction when blended with
Christian meekness !
III. The design of Timothy's ministry: — "If God
peradventure will give them repentance," &c. The design of
the gosjiel ministry is,
1. That sinners viay he brought to repentance. Repentance,
considered in an evangelical sense, implies a knowledge of sin —
a godly son'ow of heart on account of it — a hatred to it, and a
forsaking of it. It is easy to see how far God gives repentance:
he pours out of his Spirit to show us the evil of sin — he gives
the command to repentance — he gives the promise of pardon to
all repenting sinners — he threatens indignation and wrath
against all impenitent sinners. But God's giving repentance
does not supersede the necessity of our practicing it. To sup-
397
jiose that God gives repentance as absolutely and as uncou-
ditionallv as he gave us our being, is the most palpable of all
absurdities. God gives the husbandman fields, and seed, and
fruitful seasons, but he does not i)loTigh the gi"ound, nor sow the
grain, nor pluck up the weeds, nor reap the harvest. The de-
sign of the gospel ministry is,
2. That sinners may be led to an acknowledgment of the
truth. The truth means the gospel, which emanates from a
God of truth, which contains matters of truth, and whose ulti-
mate object is to " lead men into all truth. But this truth
sinners deny ; — some deny its authenticity — some its peculiar
doctrines — some its requisitions — and some its practical influence.
But all penitent and repenting sinners acknowledge the truth.
They do this mentally ; there is an inward .homage yielded to
it. Verbally ; they confess with their mouth the Lord Jesus,
and they acknowledge the gospel as the foundation of their
hopes and the rule of their actions. Hence their acknow-
ledgment is ])ractical ; their lives evince that thej'^ acknowledge
the truth. The design of the gospel ministry is,
3. That sinners may be recovered from the snares of the
devil. This is done by the regeneration of their natures : then
their understandings are recovered from the devil's delusions,
their wills from that false bias to evil with which they were
captivated, and their afl'ections from following the world and
all its fascinating lures. The language of the text is very
ex]n"essive, and it has reference either to a restoration to health
from disease, or the regaining something which was lost :
those who are in the devil's snares are morally disordered ; and
as it relates to the design for which God made them, they are
lost: but by the influence of the gosjjel the}' are recovered.
From the text we learn,
1. The madness and misery of sinners. What madness for
men to oppose themselves, and what misery to be captivated by
the devil !
2. The important duty of ministers. They are to instruct
sinners ; how strangely those eiT who think that ministers
should ])reach to saints only ; sinners must be instructed, so
that they may repent and recover themselves from the snare of
the devil.
398
3. The happiness of sai7its. " Their soul is escaped as a bird
out of the snare of the fowler, the snare is broken, and they are
delivered."
Beta.
XCVIII. PROFESSORS ADMONISHED.
Hebrews iv. 1.
"• Let us therefore fear, lest, a promise being left us of entering into his rest, any
of you should seem to come short of it."
I>f the way of salvation there are many difficulties. For be-
sides opposition from without, there is much to be overcome
within the man himself. First there is much ignorance and
perhaps prejudice to be removed. Then in many instances,
when the mind perceives the truth, the will rebels against it.
And even when the sinner is convinced of, and inclined to,
what is right, still the power of corruption may be too much for
his weakness. Yet divine grace is equal to his restoration
" from the power of Satan unto God." But even the subject of
this grace is not beyond the reach of danger. Instances of
miscarriage are numerous. Of this the apostle was aware : and
therefore we find him, in this epistle, using every means with
the converted Hebrews to prevent the evil. He appeals to their
hopes. He appeals also to their fears. And as, for this pur-
pose, he found no case belter authenticated, so, to them, he
found none more suitable than that of their forefathers, who had
left Egypt with a promise of entering into the rest of Canaan,
but who, nevertheless were not permitted to enter, he applies this
to those professing Christians ; and says, " Let us, therefore,
fear," &c. From which passage we may deduce several
399
observations respecting the Christian's privilege— dangor-and
"/the Christian's thivjlege:— promised rest. Here
we nray reinark— the character supposed— the blessnig pro-
mised—and the security allbrded. . iu>„," TC
1. The character supposed;—" A V^omise hems Mtn^. 1
any of the IsraeUtes had resolved to remain in Egypt, or had
returned to Egvpt, the promise of Canaan would not have ap-
, ed to heir^se so sion ; the promise of entering mto the
Cavenly Canaan peculiarly belongs to those who have tunjed
their b^^cks on spiritual Egypt, and are journeying under divine
direction towards the " better country.
2. The blessing promised;-" his rest. Ihe woid rest
means either a cessation from servitude, labour, travel, &c. or an
exemption from suflering. Hence, however the blessnig ma>' be
partially enjoyed in this life, its fuhiess must be reserved to the
future one. In the present, we may have rest from the tyranny
of sin, Rom. vi. 12-14; and from the distraction of anxious
care, whether it precede our justification, and refer to our soul s
safety, (see ver. 3,) or follow it, Isa. xxvi. 3 ; Rom. vni 38, 39.
Yet however the Christian may have rest now from the clainoms
of conscience, painful forebodings, &c., it is to heaven that he
must look fo'r, (1.) A rest from toil. To tlua place .. niay
annlv Rev. xiv. 13. In this respect, as in every othci, the
Chriluan rest is preferable to the Israelitish one. (2.) A rest
from pain. If, in the present life, some have no necessity foi
manual labour, or if we are all allowed the relaxation of the
sabbath, vet even on this day of rest from labour we may endure
more of 'pain than a whole week of drudgery would give.
Heaven Offers an exemption from this. Glorified bodies are
" safe from disease and decline." (3.) A rest from sorrow.
Here the Christian, though " always rejoicing, may be never-
theless " sorrowful," because of the wickedness of mankind ,
perhaps, of his relatives ; Rom. ix. 1-3 ; or even o i-ehgious
professors, Ps. cxix. 136. But a brighter prospect unfolds itself,
Rev xxi 3 4. Nor should we consider this rest as a
mere exemption from calamity. Even Canaan was more than
that And its positive blessings may direct our thougHts to
those of heaven : to represent which the Scriptures employ
400
those things that now give us innocent pleasure, as the magni-
ficence, &c. of a city, the beauty of a landscape, the charms
of music, &c., and above all, the pleasures of religious devo-
tion.
3. The security afforded is that of Almighty God. " A
promise is left us of his rest, which he has prepared, revealed,"
&c. Men may promise largely, but not be able to fulfil. He
is all-sufficient. And he is " the God of ti'uth," and " cannot
be tempted" to deception. He is good : witness his work of
redemption. And he is imchangeable ; " without variableness,"
&c. And the rest is assured by his promise and oath, chap. vi.
16 — 18. Yet we must look at,
II. The Christian's danger: — " Lest any of you should
seem to come short of it." Much might be said here of
danger from the world, and the -wicked. But the apostle would
have us concerned about what is nearer home : he regards un-
belief as the principle of ruin, hence he is so earnest, chap. iii.
11, 12, 18, 19, and chap. iv. 3, 11. Nor is this without rea-
son, for unbelief may operate destructively,
1. By means of open transgression. In these passages we
are cautioned against the principle. In 1 Cor. x. 1 — 12, its sad
efi'ects are exhibited,
2. By means of secret icickedness. Hence lusting after
evil things is deprecated, 1 Cor. x. 6 ; see also Matt. v. 28, and
Ps. Ixvi. 18.
3. By means of worldly mindedness. Faith apprehends in-
visible realities, and influences and saves us accordingly. But
unbelief is the soul's blindness. When this prevails, worldly
things prevail ; and carry us away into that state condemned,
1 John ii. 15.
4. By means of indolence. Faith prompts us to do, and
sustains us in suftering, (see chap, xi.) Unbelief leads to neg-
ligence ; and neglect is ruin, chap. ii. 3. It is said that the
word here rendered " seem" sometimes strengthens the sense.
(See Bishop Pearce on Mark x. 42, quoted by Dr. A. Clarke
on Luke viii. 18.) And this appears to be the case here. The
allusion was to the Israelites who evidently came short, who
were seen to come short of Canaan, and the example of whose
folly has been but too often followed in the Christian church ;
401
but against which the author wished to guard those to whom lie
wTote. Accordingly he urges,
III. Thk Chiustian's duty: — " Let us therefore fear."
If ministers should be concerned for us, there is reason why
we should be concerned for ourselves. If the apostle feared for
the Hebrews, it equally became them to fear. And ministers
and people may all be concerned,
1. Because of the shame, the personal disgrace of coming
short. Not to pursue a worthy object wlien it is proposed, is
sufficiently disgi-aceful. To relinquish the piu'suit is doubly so.
Even sinners des])ise such inconsistency.
2. Because of the mischief of coming short. It is the mis-
fortune of the backslider to be disgraceful, or mischievous, or
both ; and those who do not despise him are in the greatest
danger of being hurt by his misconduct. The wicked are hard-
ened ; the weak stumbled, &c. He is like one of the unbe-
lieving spies who tempted Israel into sin and suffering, Numb,
xiv. 4, 23.
3. Because of the ruin of coming short. Apostates sin
against gi'eater advantages, have gained a greater enlargement
of capacitv', fall from a gi'eater elevation ; therefore their pu-
nishment will be more se\-ere. " Let us, therefore, fear," &c.
But how P Not with a desponding paralyzing fear. Against
this the epistle throughout encourages us. But, (L) With a
fear of caution, that properly estimates difficulty and danger,
and induces circiunspection, chap. xii. 12 — 15. (2.) With a
fear of vigilance ; that narrowly watches fii"st declensions, and
jn'omptly opposes the first advances of the enemy. (3.) With a
provident fear ; that leads to husband our resources, to avail
ourselves of the assistance of our fellow Christians, and to cry
to the strong for strength. And let it be an abiding fear.
" Blessed is the man that feareth always."
IMPROVEMENT.
\. God hath promised a rest. But let sinners remember
that there is to be hereafter no middle state between this rest
and that place of torment where there is no rest day and
ni<cht.
402
2. In prospect of the promised rest, let saints sustain the
hallowed cross : "rejoicing in hope, patient in tribulation," &c.
And,
3. Let us exhort one another daily ; both by the example of
those who have halted, and of those who " inherit the promises,"
chap. iii. 13, vi. 11, 12.
Zeta.
A GENERAL INDEX
OF THE PRINCIPAL SUBJECTS TREATED ON IN THE
FOUR VOLUMES OF SKETCHES.
vol. pa.
Abraham, trial of. ....... . Omieron. 2 233
Acknowledging God Beta. 1 3/
Adam, the life and death of. . Alpha. 2 225
Address to the fallen Gamma. I 166
Adopting love Delta. 1 159
Advent and authority of Shiloh
Alpha. 3 207
Affliction sanctified Eta. 3 329
and advancement of Jo-
seph RIu. 4 351
Angels, ministering spirits. . . . Beta. 1 140
An.xiety, sinful, prohibited . T/teta. 4 3/5
Apostacy, caution against. . . . Zeta. 3 367
Apostle's prayer for an increase of
faith Beta. 2 350
Approbation, God's, of his works
Zeta. 2 220
Ardour, holy Delta, i 22
Ascension, A sketch on.. . . Sigma. 3 132
of Christ Beta. 2 123
B.
Back.slider, The, filled with his own
ways Iota. 2 290
Balaam's wsh Zeta. 2 1 1
Beholding the glory of the Lord, jA. 1 33,i
Believers crucified with Christ
Delta. 1115
blessed state of... ./ir«ju/>a. 2 185
confidence in Christ justi-
fied Iota. 4 178
Benefit of following on to know the
Lord Zeta. 3 270
Benevolent conduct of Christ worthy
of imitation Si^ma. 4 359
Bereans receive the gospel. . . . Eta. 2 170
Blessedness of the dead who die in
the Lord Sigma. 2 414
of doing good 16.4 58
of those who are not of-
fended in Christ Iota. 3 284
Book of the Lord Beta 1 254
.Iread of life ib. 2 354
Broad and narrow way Eta, 4310
C.
vol. pa.
Cain, God's e.xpostulation with
Beta. 4 5
I Caleb's character ,. Eta. 1 189
Call to watchfulness and sobriety
Beta. 3 361
Caution against envy, &c ib. 3 250
Caution against error Beta. 3 382
against forgetfulness of God.
ib. 4 24
Certainty of being found out by sin.
Alpha. 4 21
of obtaining God's favour
inferred, &c ib. 3 321
Children of Zion joyful in their king
Mu. 4 270
City of God Delta. 1 29
Charge to the rich Gamma. 3 364
Clirist, captain of the Lord's host
Sigma. 4 224
preparing to purge his church
Iota. 3 83
all and in all Delta. 3 171
weeping over impenitent sin-
ners Alpha. 3 291
what we ought to think of him
16. 1 277
the light of the world .. . Eta. 1 313
he that should come. . Alpha, 4 330
the believer's life, and death
the believer's gain... .iJe/a. 3 157
in his ordinances Eta. 4 107
the head of the church Beta. 4 33u
a friend Eta. 1 8S
the friendship of Epsilon. 1 81
his sufferings Alpha. 1 47
his natiNaty Sigma. 3 50
confessing him before men
Omieron. 3 88
his description of his sheep,
&G Iota. 3 302
the physician of souls 16. 2 II9
his manifestation to his disci-
ples Beta. 2 15C
IsEiiah's vision of Eta. 4 87
his concern for his disciples
Zeta. 2 152
404
GENERAL INDEX.
vol. pa.
Christ, his praj-er for his disciples
Omega. 4 342
the way, the truth, and the
life Sigma. 3 306
the design of his sufferings
Eta. 4 180
his reward of his followers !6. 3 2"6
his transfiguration. . . . Alpha. 1 288
Christian diligence, &c Beta. 2 398
magnanimity .... Omicron. 2 41
ministers and their work
Kappa. 2 362
forbearance Zeta. 2 366
calling ib. 1 122
communion encouraged ih. 2 log
soldier's warfare. . . . Alpha. 2 204
Christians requued to contend for
the faith Sigma. 2 405
reminded of the shame of
their carnal state, &c.
Iota. 4 162
the triumph of. . Omicro«. 2 197
triumph in death . . Delta. 2 208
conducted to glory ib. 1 232
invited to consider Christ
Beta. 4 174
daty and hope .... Zeta. 3 390
Childi-en of light aifectionately ad-
monished Kappa 2 347
of Zion should be joyful.&c.
Mu. 8 62
Church, prayer for, recommended
Omicron. 3 43
in its militant and triumph.
ant state Alpha. 4 198
counsel to a fallen. . Sigma. 2 410
Circumcision of the heart .... Eta. 2 247
Conscience void of offence, &c.
Sigma. 4 366
Conduct of the Lord towards saints
and sinners ib. 4 39
Conversion, scriptural Zeta. 1 261
Condition of sinners ib. 4 294
Conversation in heaven Iota. 2 375
Consideration of Christ, &c...Beta. 2 383
Correction, Divine Epsilon. 1 15
Corinthians besought not to receive
the grace of God in vain . . Beta. 4 370
Continuance in Christ's word a
mark of true discipleship. . . . Iota. 4 337
in prayer recommended
Beta. 3 174
Correct estimate of human life
Omicron. 3 37
Courage, an excitement to . . Beta. 2 26.5
Claim, a divine, uiged Kappa. 2 295
Claims of a perishing world, &c.
Omega. 4 202
Christ's to believers asserted
Theta. 3 325
David's charge to Solomon.. ^//)/»a. 4 43
affection for the house of
God Zeta. 4 245
vol. pa.
Daniel's devotions Beta. 3 262
David restless for the joy of God's
salvation, &c Iota. 4 71
Day of God Eta. 1 357
Death, certainty of Beta. 1 243
hope in Theta. 4 275
under the direction of God
Alpha. 2 102
preparation for, necessary
Omega. 3 11
Debtor's prayer Beta. 2 114
Deceitfolness of sin Zeta. 4 82
Deception, caution against ..Beta. 4 214
Declension, spiritual Delta. 1 65
Deliverance, memorable Eta. 2 14
Destinies of mankind 26. 3 221
Design of God in sending his Son ib. 2 147
Delight in the Lord ib. 3 21
Divine worship, obstructions to
Omicron. 2 I
life of Christian believers
Theta. 4 153
compassion to sinners . Eta. 3 78
sovereignty Zeta. 4 228
regard to man Delta. 2 213
oracles admirable, &c 1 33
authority of the Scriptures
Alpha. I 135
Disobedience visited Zeta. 4 232
Difference between trusting in the
creature and Creator Delta. 1 258
Distressing bereavements Lambda. 3 238
Dorcas Beta. 2 161
Duty of trusting in God Eta. 4 £54
Dying penitent Alpha. 1 297
£
Early piety exemplified in Josiah
Beta. 4 46
Easter Sunday, a sketch for Sigma. 3 166
Effects of sin Theta. 2 284
Effectual preservatives from sin
Omega. 1 282
Enemies of the cross Delta. 3 352
Enmity of the carnal mind . . Alpha. 1 98
Encouragement for the pious
Kappa. 3 29
Ethiopian eunuch Eta. 3 1 37
Evangelical preaching .... Gamma. 1 91
Evil of indecision Alpha. 1 197
ignorance Beta. 2 69
Everlasting life connected with be-
Ueving, &c Theta. 3 299
Extension of the work of God, &c.
Omega. 2 228
of Christ's kingdom ear-
nestly desired . . Alpha. 4 258
Excellency of Israel's rock ..Zeta. 3 64
Example of excellent piety. . Alpha. 3 18
Exercise, the best Beta. 3 183
Excuses of sinners, &c Alpha. 4 116
Faith, fight of. Kappa. 3 187
GENERAL INDEX.
405
vol. pa.
Faith, in God Eta. 2 105
vital efficacy of i*. 3 38(5
Faithful minister Sifjma. 4 362
saying Zeta. I 132
Father's charge Beta. 1 340
Father, the, lionours the servants,
&C Sif;ma. 4 128
Fear of the Lord inspires confidence
ib. 3 24fi
Fea-st for all people Alpha. 1 2.')0
Fig tree, barren Zetn. 2 133
Final journey anticipated Omicron. 2 256
Forgiveni'>>s of sins to he retained on
condition of forgiving others lotii. 4 31/
Following the multitude proliihlted
Bi-ta. 1 185
Fountain opened Et>. 1 266
First promise Sigma. 3 2U4
First husband 1 58
First transgression condemned Zela. 4 1
Frailty of human nature ..Gumma. 1 1
Fragility of human life Kappa. 2 252
Fruits of righteousness Eta. 1 125
G.
Genuine religion illustrated ..Zeta. 4 l6ft
Generosity, christian ifi. 3 149
Glorious day of eternity ....Delta. 1 I/O
Glorying in the Lord Zeta. 3 54
God of our salvation loading us with
benefits Beta. 3 234
preserves those who love him,
&c ib. 4 -8
God's claims on our obedience,
Alp/iu. 1 8
power over the heart . . Delta. 1 210
commandments, and the hap-
piness of keeping them
Beta. 2 299
visit to his people ib. 3 281
Work, the revival of it im-
plored il/iha. 2 331
condescension in dwelling
with men Jota. 5 58
account of Job ib. 4 50
love to a perishing world
Alpha. 4 120
method of healing ofTensive
Omega. 4 239
Spirit, the pouring out of
Alpha. 1 320
kingdom and his righteous-
ness to be sought first luta. 4 103
Godliness, form and power of Beta. 4 1/0
Good and the right way .... Alpha. 3218
old way i6. 2 313
man grateful for deliverances
lota. 3 33
Friday, sketch for .. .. Sigma. 3 lig
Gospel revealed Eta. l 129
call Theta. 2 343
grace, objects, design, &c.
Alji/ia. 2 i;6
Grace, growing in /!eta. I 361
Grateful convert Alpha, a 128
vol. pa.
Great sight Beta. 4 17
Greatness of Christ tlie measure of
guilt in rejecting him Iota. 3 92
II.
Happiness of Israel Sigma. 4 32
Happy result of waiting for the Lord
Alpha. 2 48
Hardship of sin . Iota. 2 28"
Health, spiritual Omicron. 2 93
Heaven, way to Gamma. 1 40
Heavenly felicity lA. 3 228
Hell, a description of, &c Beta. 2 29
Hidings of God's face insupportable,
J<:c Iota. 4 "5
Hindcranccs to running well, S:c.
A'pha. 3 345
Holy (hhgence enjoined Zeta. 4 1 84
Spirit, gift of Alpha. 1 61
Hope, Christian Omicron. 3 U5
House ol God, and gate of heaven
Alpha. 1 177
HusbancU-y, spiritual Beta. 2 32fi
I.
Imperishable food to be preferred,
&c Iota. 4
Important question Beta. 1
Ditto Kappa. 3
Inadequacy of worldly good to sa-
tisfy. Sec rhefa. 3
Incarnation and priestly office of
Christ Epsilon. 1
Incentive to Christian liberality
Zeta. 2
Iniquity regarded renders prayer
unsuccessful Beta. 2
Instability in religion dangerous
Kappa. 3
Instruction suggested by the pay.
ment of tribute Alpha. 4
Intention of the gospel Zeta. 4
Interest in God an antidote to fear
Beta. 2
Interesting inquiry Eta. 1
Invitation to participate in the good-
ness of the Lord ... Beta. 2
Israel exhorted to return unto the
Lord Beta. 3
saved in the Lord .... Theta. 4
admonished Zeta. 4
Israel's retrospect Beta. 1
provocations and punishment
ib. 2
Jabez, character and prayer of
Alpha. 3
.lacob's character Klu.
124
78
124
116
193
56
66
314
346
229
317
289
210
12
dying confidence ib. 2 S38
406
GENERAL INDEX.
vol.
Jehovah's reigrn matter of joj' Iota. 4
description of the Messiali
Beta. 4
Jesus indisposed to condemn the
sinner Iota. 4
a perfect medium of justifica-
tion, &c ib. 3
weeping over perishing sin-
ners 3
Jevjrish proverb illustrated . . Sigma. 3
Job's faith and hope in his Re-
deemer ib. 4
Joshua's resolution Alpha. 1
Joyful proclamation Eta. 3
Judge of all the earth doth right
Sigma. 4
Judgment, future, an antidote to
dissipation Omega. 4
K.
Kingdom of the Messiah Eta.
of God and its subjects
Alpha.
of the saints Zeta.
Knowledge of time Beta
of God, shame of living
without ib.
increased by many run-
ning to and fro . . . ib.
of Christ evinced by
keeping his command-
ments Theta.
Christian, excellence and
value of Kappa.
Language of real piety Theta. 4
Law, the use of, under the gospel
Iota. 3
established by the gospel, TAe^a. 4
Liberty, law of. Alpha. 1
Life, water of Eta. I
Light and defence of the upright
Zeta. 2
Living water, Christ the fountain of
Epsilon. 1
Saviour, the Theta. 4
men should not complain
Beta. 3
Lord God omnipotent reignefh
Sigma . 2
Lord's supper a Christian duty
Omega, 1
Lot's wife Omicron. 2
Love Christ, and keep his command-
ments Beta. 3
brotherly Omega. 3
of the saints waxed cold, Iota. 3
to the church of God, Omicron. 5
M.
vol. pa.
Manasseh's repentance Eta. 1 202
Martyrdom of Stephen Sigma. 4 133
Means for the attainment of good
Alpha. 2 22
Men chosen to life on account of the
privileges they improve ....Iota. 4 321
Mercy pardoning Eta. 1 206
Messiah's government Zeta. 2 335
reign Beta. 2 317
commission. ...... Zeta. 2 84
Method of obtaining our desires
ib. 2 45
Ministering spirits 1 139
Miracle of the loaves considered
Alpha. 3 107
Misery, shame, and death, the fruits
of sin Kappa. 2 180
Missionary discoui'se Beta. 4 249
ditto Gamma. 3 2/4
report Sigma. 2 358
Moral pravity, the origin of infi-
delity Omega. 1 30 1
Moses, his character and death, i)/i<. 4 218
faith and conduct of, Alpha. 2 379
hisin-idtation toHobab,Se?a. 2 5
his affectionate charge, ZeZfl. 2 243
N.
Nature of the heavenly recompence
Theta. 3 371
and consequences of covering
sin, &c Omega. 1 240
Necessity of prayer Eta. 3 258
New birth Beta. 1 69
Noah's obedience ib. 1 173
faith and obedience.. .. Eta. 2 211
Nonconformity to the world. . Beta. 1 102
340 Obedience evangelical Theta. 2 424
148 Orginal state of manT j6. 3 200
155 sin Beta. 3 1
2 190
3 377
1 324
2 371
4 302
4 188
3 162
P.
Parable of the sower Alpha 3 111
Paul's prayer for the Thessalonians
Eta. 4 390
appeal to the Thessalonians
Beta. 3 356
discourse before Felix . . Eta. 1 95
consolation Epsilon. 1 112
remembrance of the PhUip-
pians Omega. 1 343
love to the Philippians, and
prayer for them ib. 1 347
Philip's preaching at Samaria, Be^a. 6 110
Philippian jailor Zeta. 3 I66
GENERAL INDEX.
407
vol. pa.
Pious sufferer exhorted to glorify
(iod Kappa. 2 394
their characteraiid excellence
Zeta. 3 62
Poor man's account of himself, Kla. 4 63
Prayer Gamma. 1221
proved to be profitable, Be<«. 4 241
for tlio wickedness of the
wicked to end ib. 3 225
duty and advantage of
Theta. 2 340
prevalence of Join. 2 391
object, nature, and effect of
Beta. 2 35
Presence of God with his people
Eta. 4 206
Preservation dependent on patience
Inta. 3 295
Professors admonished Zeta. 4 398
Promi)titude of choice recommended
lieta. 4 36
Propitiation, the Eta. 1 163
Prosperity anticipated Zeta. 4 95
of tlie church after Saul's
conversion ... .Sig'wja. 4 355
Purchased seri-ice. Zeta. 1 109
Purity, evangelical Theta. 2 273
necessa-yto salvation.. £<«. 2 308
Pursuit, the best : ... 16. 1 236
R
Redeemed, song of Eta. 2 215
Redeemer's complaint 7,eta. 1 305
Religion not a vain thing . . . Beta. 4 2H
Remembrance of the poor, &c.. . ih. 3 33"
God, the result of
mental depression
ih. 2 52
Remission of sins stated.. .Theta. 3 141
Repentance Gamma. 1 285
recommended Z,eta. 4 99
and conversion must pre-
cede pardon Iota.
Report of Christ's sufferings and
glory Alpha. 2 89
Request, important Eta. 2 260
Respect to a future recompence jus-
tified ; Theta. 3 3/4
Rest for the weary, &c ib. 1 269
Restoration of the soul, &c !&. 3 26
Returning to the first husband Be/fi. 1 57
Reward for tlic righteous (4. I 224
Riches of the Christian .... Omega. 1 329
Ruth's pious choice Alpha. 2 18
Sabbath, the Gamma. 1181
Salvation, great, the Zeta. 1 143
of sinners desired by God
Alpha. 2 322
vol. pa.
Self- investigation recommcaded
Beta. 2 201
Sensualist, character and end of
Gamma. 1 293
Serpent, brazen Zeta. 2 142
Sin the cause of man's loss of
glory Jota 4 1 45
and death, grace and life.. Eta. 4 158
of ceasing to pray for others
Beta. 3 215
Sinners returning to God .. G«m«ia. 1 55
brought nigh by the blood
of Christ ib. 1 II9
admonished Eta. 2 65
conduct and punishment of
Alpha. 2 74
exhorted to seek the Lord
Zeta. 2 304
Sorrow, godly and worldly . . Beta. 3 333
Soul, value of • Eta. 1 274
Success of the gospel, &c. . . . Sigma 4 1 40
Sobriety Theta. 4 384
Spiritual idolatry prohibited .. Be<'i. 3 Kjs
Subjects of grace exhorted ..J//)/(a. 4 136
Submission to God Beta. 2 387
Sunday-school sennon.. . Gamma. 3 231
Stability, religious enforced .. Eta. 3 -ill
Timothy's ministry Beta. 4 394
Tlirono of grace Zeta. 1 I49
Tongue, government of Alpha. 1 217
Tranquillity, &c. of the gospel church
Beta. 2 79
Troubles of sin ib. 1 19
Trust in the Lord recommended
Zeta. 1 44
Truth, walking in Sigma. 2 402
U
Unity of the Spirit promoted, &c.
Iota. 3 348
Union, excellency of Omicron. 4 266
with Christ necessary, &c.
luta. 4 339
Vain thoughts hateful Sigma. 3 242
Vision of the holy waters .... Ela. 4 299
Voice of the rod Alpha. 4 306
Walking with God Alpha. 1 4
Way of salvation Beta. 1 354
by grace Omega. 3 153 ' Warning, solemn Ela. 2
408
GENERAL INDEX.
vol. pa.
Watchfulness, its nature and obli-
gation Theta. 4 326
Warfare, good Zeta. 1 351
Way to come to God Alpha. 3 74
Whitsunday, a sketch for .. Sigma. 3 178
Wisdom's way Xeta. 1 152
Wisdom, divine displayed .... Eta. 1 105
Wise man rendered wiser by in-
struction Iota. 2 280
menwiU shine in glory Sigma. 3 266
Widow's son Zeta. 4 112
Woman of Canaan Sigma. 3 97
vol. pa.
Works of the day Theta. 2 131
World, separation from. . . . Epsilon. 1 88
Worship, divine Gamma. 1 26
Young people to be taught the Holy
Scriptures Omega. 3 191
persons to remember their
Creator Beta. 1 246
A TABLE OF TEXTS,
Illustrated in the Four Volumes of Sketches.
GENESIS.
Chap
8
Ver. Vol. 1
5 1
Page.
15
2
CHRONICLES.
Chap
1
I
3
3
3
3
, Ver.
26
31
13
17, 18
15
19
Vol.
3
Page.
200
8
11
11 4
16 4
24
214
Chap
33
. Ver.
12, 13
Vol. Page.
1 2(»2
2
3
4
3
1
220
1
1
204
1
24
30
32
32
33
18 2
6 2
31 3
47 4
29 4
14
247
6
28
32
34
7
9
3 4
NEHEMIAH
2 3
17 I
46
18
206
4
7
4
5
4
5
9, 10
5
4
2
202
225
1
JOSHUA.
2 4
218
JOB.
5
24
1
4
5
14 4
224
1
8-11
4
."(()
6
22
1
173
7
25 1
19
14
1, 2
2
252
15
'l
2
229
10
42 4
228
16
22
2
256
15
11
2
1
23
8 3
211
19
25-27
4
da
18
25
4
9
24
15 1
192
21
15
4
241
22
15—18
2
233
24
15 4
3(i
22
21
2
22
28
17
1
177
22
26, 27
3
21
32
49
10
10
4
3
13
207
RUTH.
23
29
16
13
1
4
210
59
49
18
2
238
1
16 2
18
36
18
2
25
EXODUS.
1 SAMUEL
PSALMS.
3
3
4
17
2
9 4
39
1
5, 6
3
221
5
2
1
8
12
23 3
215
7
9
3
225
20
8
1
181
12
23, 24 3
218
8
3
1
213
23
2
1
185
9
17
2
29
33
14
4
206
1 KINGS.
16
18
11
3
3
2
228
35
NUMBERS
13
26 4
232
19
7
3
26
18
21 1
197
•23
4
2
41
10
29
2
5
25
11
2
260
14
24
1
189
2 KINGS.
26
8
4
245
23
32
10
23
2
4
11
21
5
20
12 4
1 3
237
11
31
34
34
24
6
8
2
4
o
265
63
269
DEUTERONOMY.
•AX
11
3
231
4
9
4
210
1
CHRONICLES. 1^;
4
2
1
45
6
3
2
243
4
9, 10 3
14 39
1
217
48
8
2
1
12
28
9 4
43 40
1—3
"
VOL. IV.
T
410
TABLE OF TEXTS.
Chap.
42
43
45
50
51
51
55
58
(i2
63
()6
66
67
6^
72
72
73
84
84
87
88
90
.95
.97
119
119
119
119
122
122
133
145
149
9
11
13
13
14
14
14
19
23
23
28
29
Ver.
6
3,4,
1-5
15
10
12
17
11
8
8
16
18
1,2
19
8
18, 19
24
1,2
11
3
18
12
10
1,2
2
113
129
132
6
6
1
20
2
Page.
52
67
249
29
273
71
221
224
254
22
33
5G
228
2.:j4
258
2;:i2
26
61
29
238
37
277
262
236
242
33
75
43
46
266
78
270
PROVERBS,
23 2
6 1
9 2
IS 4
6 2
15
14
26
32
17
26
13
1
65
37
280
82
284
287
290
246
275
69
250
295
240
74
ECCLESIASTES.
9 5 1 243
Chap. Ver. Vol.
11 9 4
12 1 1
ISAIAH.
6 5—7 4
9 6 3
25 1 4
25 6, 7 1
33 20, 21 2
33 21 4
34 16 1
35 8—10 1
40 27—31 1
42 1—4 4
45 17 4
45 24 3
48 18 2
49 6 2
53 1 2
53 5 2
53 10, 11 1
55 6 2
57 15 3
57 20,21 4
62 11 2
Page.
2is0
246
87
50
91
250
79
95
254
40
44
284
289
54
299
84
89
93
47
304
58
294
98
HOSEA.
JEREMIAH.
2
14
16
4,5
308
313
258
51
317
55
LAMENTATIONS
3 39
3
2 3
EZEKIEL.
19, 20 1
16 2
II 2
37 3
9 4
254
62
281
102
322
258
298
DANIEL.
10 3 262
3 3 266
4 4 302
Cliap.
Ver. Vol.
Page.
■2
7 1
58
6
3 3
270
6
4 3
66
10
12 2
326
14
1,2 3
JOEL.
70
2
13 4
99
xMICAH.
1—3
8
9
7
19
274
74
306
105
78
HABAKKUK.
3 2 2 331
ZECHARIAH.
13 1 1 266
MALACHL
3 16, 17 2 109
U MATTHEW.
3
6
6
7
7
9
10
11
12
13
15
IG
16
17
18
18
19
20
21
22
6
12
12
33
7,8
13, 14
12
3-2
28
41
37
25
9
26
24-27
20
35
27
16
28
335
83
114
103
340
310
119
88
269
92
97
274
314
107
317
277
321
343
277
TABLE OF TKXTS,
Chap. Ver. Vol. Pafjc.
24 12 3 I'l-
26
J
6
16
41
MARK
12
19
282
28.')
107
;{26
123
LUKE.
7 1
2—16
4
112 ^
7
16
3
281 i
7
19
4
3;{o
7
23
3
284
7
41
2
128
s
IS
3
111
y
28—35
1
288
11
13
1
61
12
l^
3
116
12
20,21
1
29.3
13
6
2
133
14
18
4
116
16
8
2
347
17
.0
2
350
17
32
•2
137
17
37
3
288
19
41
3
291
21
19
3
295
22
54
1
65
23
39
1
297
JOHN.
1
29
3
119
3
7
1
69
3
14
2
142
.3
16
3
299
3
16
4
120
3
17
2
147
3
19
1
301
4
14
1
72
i\
()
3
124
5
40
1
305
6
27
4
124
6
34
2
3.U
7
37, 3S
1
75
«
11
4
334
s
31,32
4
337
9
4
1
309
9
35
1
78
Chap.
10
12
12
14
14
14
15
15
15
15
16
17
20
20
Ver.
27
26
46
6
15
22
5
14
15
19
33
15
19
30,31
Vol. Pase.
3
4
1
3
3
1
4
1
1
1
2
4
2
4
ACTS.
9
17
37
19
9, 10
59
5
39
31
36
43
23
24
38,39
3
17
29
11
27
16
25
17
ROMANS.
4
4
3
4
23
31
5
4
21
22
23
7
302
3i:i
;!()6
128
317
339
81
85
!S8
152
.•{42
I. '56
346
1.32
320
91
309
.351
133
314
137
.355
161
359
141
1.36
140
317
358
362
166
170
362
366
95
176
Chap
1-J
1.'.
14
Ver.
17
11
17
411
Page.
.366
324
190
1 CORINTHIANS.
21
21-23
23
7", 8
11
19,20
32
.34
57
105
329
.325
.3,32
162
109
193
.371
197
2 CORINTHIANS.
336
329
370
333
112
201
3
18 1
4
17 -i
6
1 4
7
10 3
12
9 1
13
5 2
GALATIAN
2
10 3
2
20 1
3
19 3
V
337
115
340
345
149
145
148
145
l.>3
180
185
158
98
321
102
EPHESIANS. "^
153
119
122
348
340
204
8
13
1
3
4
12
PIIILIPPIANS.
3-7
8—11
11
21
8
18
20
6
34.3
347
125
157
162
352
.375
375
412
^ COLOSSIANS.
Chap. Ver. "Vol. Page.
1
I
3
3
4
1 THESSALONIANS
2 II 3 356
5 6 3 361
5 6 4 384
5 19 3 178
2 THESSALONIANS
18
4
380
27
1
129
1
3
166
11
3
171
2
3
174
1 11
2 16, 17
166
390
1 TIMOTHY
15
1 18, 19
4 7
6 12
6 17
132
351
183
187
364
2 TIMOTHY.
25,26
5
16,^17
7
394
170
191
135
208
TABLE OF TEXTS.
TITUS.
Chap. Ver. Vol. Page.
3 5 I 354
HEBREWS.
14
3
17
1
1
15, 16
35
7
24
26
26
28
3
JAMES.
5
16
25
26
7
16
1 PETER.
13 3
7 4
18 4
16 2
139
142
145
174
398
149
367
211
379
371
374
377
383
152
382
155
386
387
390
390
178
180
394
2 PETER.
Chap.
1
3
3
3
Ver.
10
12
14
18
Vol. Page.
4 184
1 357
2 398
1 361
1 JOHN.
3 4
1
1
3
3
1
10
11
21
3 JOHN.
4 2
JUDE.
3 2
188
159
163
393
195
402
406
REVELATIONS.
1
5
1
18
2
5
3
17
7
13
14
13
19
6
22
5
22
14
215
193
166
410
198
414
419
170
424
THE END.
^
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