2- -S". / 
 
 ^ PRINCETON, N.J. vfiT 
 
 .. sec 
 
 Di'vision 
 
 Section 
 
 :306'^ 
 
PULPIT THEMES, 
 
 PREACHER'S ASSISTANT. 
 
 FEB 8 1916 
 
 ^-r,.. 
 
 OUTLINES OF SEEMOFS, 
 
 BY 
 
 THE AUTHOR OF "HELPS FOR THE PULPIT" 
 
 PHILADELPHIA: 
 
 SMITH, ENGLISH & CO., 
 
 No. 23 NORTU SIXTH STREET. 
 
 NEW YORK: PIIINNEY, BLAKEMAN & MASON. 
 
 BOSTON: GOULD & LINCOLN. 
 
 18G0. 
 
PULPIT THEMES; 
 
 OR 
 
 OUTLINES OF SERMONS 
 
 I AM SET FOR THE DEFENCE OF THE GoSPEL." — PAUL. 
 
PREFACE. 
 
 Christianity is the greatest blessing ever bestowed upon this world. 
 It brings glad tidings of good things to lost and fallen men : it turns 
 the curse of the law into a rich, consoling, ennobling, and everlasting 
 blessing. It has the promise of the life that now is, and of that which 
 is to come. But Christianity is assailed by enemies on every hand. 
 Most determined and virulent is their opposition to the holy verities 
 of the gospel. Hence it becomes ministers of the gospel to be up to 
 the times in which they live; and to be able, from their literary attain- 
 ments, and accumulation of philosophical and biblical knowledge, to say, 
 " I am set for the defence of the gospel." 
 
 Infidel philosophers have placed in hostile attitude against Chris- 
 tianity, geology from beneath, and from the altitudes of the upper 
 firmament, astronomy. Then from the mysteries of the human spirit, 
 attempts have been made to discover some wondrous spell, by which 
 to disenchant the world of its confidence in the gospel of Christ. 
 From lecture-rooms of anatomy, the lessons of materialism have been 
 inculcated, for the purpose of ridiculing religion, and expelling it from 
 the earth. Others attempt to associate the doctrines of phrenology 
 with their denial of the Christian revelation, as if there were any 
 earthly connection between the form of the human skull and the truth 
 or falsehood of our religion. Christianity has been made a sort of 
 play-ground for all manner of inroads of human speculation. 
 
 Nevertheless, while this opposition shows the necessity of adequate 
 ministerial qualification, Christianity carries with it an evidence which 
 is unassailable, and which places it beyond the reach of external vio- 
 lence. It is not the hammer of the mineralogist that can break this 
 evidence. It is not the telescope of the astronomer that can enable 
 us to descry in it any character of falsehood. It is not by the knife 
 of the anatomist that we can find our way to the alleged rottenness 
 which lies at its core. It is not by a dissecting of metaphysics that 
 the mental philosopher can probe his way to the secret of its insuffi- 
 ciency, and make exposure to the world of the yet unknown flaw, 
 
 (iii) 
 
IV PREFACE. 
 
 which vitiates the proof of the Christian faith. All these sciences 
 have, at one period or another, cast tlieir missiles at the stately fabric 
 of our Christian philosophy and erudition, but they have dropped harm- 
 less and impotent at its base. 
 
 Still the minds of the simple and unwary are in danger of being 
 seduced, and therefore ministers of the gospel are to nerve themselves 
 for the fight with the girdle of truth, and the sword of the Spirit. 
 They are to become familiar with infidel objections to Christianity, and 
 to be able to meet them. 
 
 Some of the following outlines are designed to supply arguments by 
 which to withstand infidel opposition, to establish the minds of the 
 wavering, and to comfort those who are weak and tremble for Zion. 
 Such as they are, the Author leaves them to the judgment of the reader; 
 and hopes that they may at least become suggestive of better thoughts, 
 brighter ideas, and more powerful arguments, by which to secure the 
 above objects. In that case, the author will have his reward. 
 
 W.N. 
 
PULPIT THEMES. 
 
 I. — THE FAITHFUL AND ACCEPTABLE SAYING. 
 
 "Tnis is a liiithful saying, and worthy of all acceptation, that Jesus Christ came 
 into the world to save sinners; of whom I am chief." — 1 Tim. i. 15. 
 
 If a man has received special benefit from a medical prescrip- 
 tion, he will very cordially recommend it to others. The Apostle 
 
 Paul had received great benefit from Jesus Christ, the great Phy- 
 sician of souls, for -which he was willing to magnify him l)y life 
 and by death. The grace of God had cured him of Pharisaism, 
 of guilt and condemnation, of wretchedness and ruin, and had 
 given him moral and spiritual health — Divine enjoyment — dignity 
 of ofiice — Christian usefulness, and heavenly hope. He had 
 cause therefore to praise his Physician, and to recommend him to 
 others. 
 
 The text has the character of a parenthesis ; and seems to have 
 been introduced into the narrative, because the mind of the Apostle 
 was full of the subject. He, the chief of sinners, had obtained 
 mercy, through " Christ Jesus, who had come into the world to 
 save sinners." This doctrine to him was interesting and glorious, 
 for he had felt its benefit ; he regarded it as a sovereign remedy 
 for the woes of humanity. It was "worthy of all acceptation." 
 Consider, 
 
 I. The Glorious Dogtrixe : '^ That Christ Jesus cajue into the 
 icorld to save sinners J' 
 
 The word "saying" means in this place, doctrine, position, or 
 declaration. 
 
 This Doctrine divides itself thus : The Person delegated — the 
 place into which he came — the design of his delegation — the extent 
 of his saving power. 
 
 1. The Person delegated to save sinners. " Christ Jesus." A 
 person of unparalleled dignity and glory, as declared by the pro- 
 
6 THE FAITHFUL SAYING. 
 
 phets, evangelists, and apostles. They speak of him as Christ 
 Jes/;s,^ as the anointed of God, and as the Saviour of the -world. 
 
 • To save sinners — to save them for ever, it was necessary that 
 
 the person delegated should he superior to men, the sinners, and 
 to angels, the created — a Being super-human and super-angelic. 
 Such was Christ Jesus, the Son of God— equal with him. Hence 
 in accordance with his matchless dignity and glory, Moses speaks 
 of him in these emphatical terms: "The Lord thy God," etc. 
 
 Deut. viii. 15. David in the most glowing terms, declares his 
 
 royal and priestly character, Ps. ex. 1 — 4. — —The life-giving 
 strains of Isaiah's harp announce his glory, as if the prophet had 
 actually taken his stand by the Babe of Bethlehem, and eyed him 
 in every step of his onward course, till, as the " Man of sorrows," 
 he " poured out his soul unto death." what strains are these I 
 
 — " Unto us a child is born," etc. Isa. ix. 6, 7. This is he of 
 
 whom Jehovah speaks by the prophet Jeremiah: "Behold, the 
 
 days come," etc. Jer. xxiii. 5, 6. This is that Messiah, of 
 
 whom Gabriel speaks to Daniel the prophet, Dan. ix. 24. -This 
 
 is that Messenger, or Angel of the Covenant, of Avhom Malachi, the 
 
 last of the prophets, speaks. Mai. iii. 1. And then if we come 
 
 down to the writings of the Evangelists and Apostles, as they nar- 
 rate his marvellous acts and teaching, and describe his gracious 
 character, we behold " his glory as the only begotten of the Father, 
 full of grace and truth." The language of the Apostle Paul speaks 
 
 volumes; " AVithout controversy," etc. 1 Tim. iii. 16. This 
 
 then is that glorious Messiah, that Anointed One, whom God the 
 Father has consecrated, or set apart, as the great Prophet, Priest, 
 and King of the church, that he may, by the efficient discharge 
 of these offices, save sinners, even the chief. 
 
 2. The Place into which he came : " the world." This implies 
 his pre-existence, and then his humility and condescension in 
 coming into such a vile world as this. This is stated, John i. 1, 
 2 ; Phil. ii. 6 — 9. lie came from heaven, that vast, pure, mag- 
 nificent, and felicitous abode, to this fallen, sin-trodden, and sin- 
 cursed world — from those realms of light to this region of dark- 
 ness and shadow of death — from the greetings and adoration of 
 the cherubim and seraphim to the lamentation, mourning and woe 
 of wretched sinners — from association with pure ethereal spirits 
 to mingle with publicans and sinners — from the throne of the 
 King, to the manger, the cross, and the grave — from the Father in 
 whose bosom he dAvelt, to do battle with the Prince of this world 
 —with the Prince of darkness. what a transition ! From heaven 
 to earth ! That pure Being ! The Holy Son of God ! to tabernacle 
 here! Yet did the King eternal, immortal, and invisible, sur- 
 rounded as he is Avith the splendour of a wide and everlasting 
 monarchy, bend his steps to our humble habitation ; yes, the foot- 
 
 * CnniST. A Greek word nnsworinp to the Ilehrew IVIePisinh, sijrnifyins: the anointed, 
 
 or the consecri\tcd one. or tlie Messiah, three leriiis of similar import. .John i. 41.- 
 
 Jesus, means the Son of God. the Saviour of tlie world. This name is compounded of 
 Yah, or .7a//. a name of God, and HongJiata, the Saviour, and may therefore be read 
 Jehovah tlie Saviour. — Nicholso7i''s Bible Comj^anion. 
 
THE FAITHFUL SAYINft. 7 
 
 steps of God manifest in the flesh have been on this earth which 
 sin has made like unto hell. Yes, defiled, loathsome, and miser- 
 able as this world was — and small though this planet be amid the 
 orbs and the systems of immensity, yet hither hath the King of 
 glory bent his mysterious way, and entered the tabernacle of vile 
 men, and in the disguise of a servant did he sojourn for years 
 under the roof which canopies our obscure and solitary world.* 
 It Avas here that he clothed himself with the vile rags of humanity, 
 and performed every part of his prophetical and priestly office, m 
 a state of deep abasement, in order to obtain eternal redemption 
 for us, and to lay the foundation of earth's future happiness, and 
 his own inconceivable and everlasting mediatorial glory. Eph. iv. 
 9, 10. 
 
 3. The Design of Christ Jesus in coming into the world. " To 
 save sinners." 
 
 His name, as before stated, indicates his gracious design. Matt. 
 i. 20, 21. Consider, 
 
 (1) The jjersons he came to save. "Sinners." It is evidently 
 implied that those whom Christ came to save needed salvation. 
 Hence Christ said, "For the Son of man is come to seek and to 
 save that which was lost.'' 
 
 The Sinner is lost as to the service of God and fellowship ivitJi 
 him. " Your sins and iniquities have separated between you and 
 your God." Isa. lix. 2 ; Eph. iv. 18. The sinner has no love for 
 God — no relish for his service — no desire for fellowship with 
 him. 
 
 The sinner is lost as to his bodg and the powers of his mind. 
 The body, by reason of sin, is decaying, and must die, Rom. v. 12 ; 
 but while he lives, he yields every member of his body as an in- 
 strument of unrighteousness. Rom. vi. 13. The powers of his 
 
 mind too are prostrated to the service of sin. God has an absolute 
 propriety in all his powers, but he will not have God to reign over 
 him. The understanding, the will, the affections, the desires, are 
 all captivated by sin, and drawn away from God. The sinner then 
 is lost. 
 
 * Yes, this world is but a twinklinpf atom in the peopled infinity of worlds around 
 it. But look to the moral grandeur of the transaction, and not to the material extent 
 of the field upon which it was executed — and from the retirement of our dwelling- 
 place, there may issue forth such a display of the God-head, as will circulate the glories 
 of his name amongst all his worshippers. Here sin entered. Here was the kind and 
 unwearied beneficence of a Father repaid by the ingratitude of a whole fnmily. Here 
 the law of God was dishonoured, and that too in the face of its proclaimed and un- 
 alterable .sanctions. Here the mighty contest of the attribut*!S was ended— and when 
 justice put forth its demands, and truth called for the fulfilment of its warnings, and 
 the immutability of God would not recede by a single iota from any one of its positions, 
 and all the severities he ever uttered against the children of iniquity, seemed to gather 
 into one cloud of impending vengeance on the tenement that held us — did the visit of 
 the only-begotten Son chase away all these obstacles to the triumph of mercy— -and 
 humble as the tenement may be, deeply shaded in the obscurity of insiirnificance as it 
 is. .nmong the statelier mansions on every side of it — yet will "the recall of its exiled 
 family never be forgotten, and the illustration that has been given in this orb of the 
 mingled grace and majesty of God, will never lose its place among the themes and ao 
 clamations of eternity. — Dr. Chalmers. 
 
^ THE FAITHFUL SAYING. 
 
 Lost as a transgressor of God's lioJy law, and condemned to 
 suifcr the fearful penalty denounced against the sinner. Jehovah 
 will not allow his holy and righteous law to be broken with im- 
 punity. Therefore he has declared, "The soul that sinneth 
 
 shall die." See also Rom. iii. 19, 20; Gal. iii. 10. 
 
 The sinner then has lost the Divine favour — is under the curse, 
 
 and therefore must be wretched. It is impossible for a creature 
 
 to be happy, who is conscious of his own depravity, and his lia- 
 bility to suffer all the consequences of sin. In the absence of G.od, 
 and of innocence, there is in the soul of man an aching void, that 
 cannot be filled from the haunts of pleasure and dissipation. 
 '• There is no peace, saith my God, to the wicked.'^ 
 
 The sinner is ahsohdely lost — his ruin is complete — he cannot 
 save himself — nor can he be saved by any other being, human or 
 angelic. Neither he, nor any one for him, can honour the broken 
 law and satisfy the claims of Divine justice. His impurity is deep 
 and abominable in the sight of God ; but he cannot cleanse him- 
 self; he cannot restore the beauteous image of God, which sin has 
 defaced, nor make himself a new creature. 
 
 (2) How tJie coming of Christ teas conducive to the salvation of 
 sinners. 
 
 Prompted by infinite love the Saviour came from the most ex- 
 cellent glory to save sinners, when he was under no necessity of 
 coming ; he came to save, not to destroy ; to reveal mercy, not to 
 denounce judgment ; to save sinners — the poor, the lost, the wan- 
 dering — not to condemn them; he came to restore them to the 
 favour of God, to raise them up from their degradation, and exalt 
 them to heaven's eternal felicities. He effected this 
 
 Bij jjlacinr/ himself in tlie sinner's state and circvmstances. His 
 incarnation allied him to humanity. The Son of God became the 
 " Babe of Bethlehem." He was poor, despised, persecuted, and 
 misrepresented. By assuming human nature, he was able to 
 sympathize, and capable of suffering and death. John i. 14 ; Ileb. 
 ii. 14-18. 
 
 He honoured, the law by his perfect obedience to all its precepts. 
 See Ileb. vii. 2G— 28. 
 
 He came as a Prophet, as the Light of the icorld, to remove the 
 sinner's ignorance by revealing to him his lost estate — the way of 
 salvation — the path of obedience — and the hope of eternal life — 
 accompanying all with the gift of his Holy Spirit to make wise 
 unto salvation. Luke i. 7G — 79. 
 
 He came as a priest to make atonement for sinners. He ascended 
 the cross, and there endured the penalty due to lost men. He 
 endured the curse himself for guilty man. See Isa. liii. et cum 
 multis. 
 
 He came as a King to expel every foe from the heart, to subdue 
 every lust, and to reign there as supreme — and to conquer all the 
 foes of his saved people. 
 
THE FAITHFUL SAYING. 9 
 
 4. The extent of 7iis Saving Foiver. " Of -whom I am chief," or 
 the first, denoting that he occupied the first rank among sinners. 
 Even his strict regard to the moral Law was prompted by great 
 pride of heart. See Phil. iii. 4—8. But that which particularly 
 aggravated his guilt was the part which he had taken in putting 
 the saints to death. 1 Tim. i. 13 ; Acts viii. 3 ; xxvi. 9 — 11 ; 1 Cor. 
 
 XV. 9. A true penitent will always retain an abasing sense of 
 
 his past guilt ; and such a conviction is not inconsistent with evi- 
 dence of piety, and high Christian attainments. 
 
 But the conversion and salvation of Saul of Tarsus proves that 
 Christ Jesus came to save the vilest of the vile. His grace is in- 
 finite, sovereign, and free. "Able to save to the uttermost." Heb. 
 vii. 25. "Mighty to save.'' Isa. Ixiii. 1. Hence he saved such 
 
 characters as the Corinthians, 1 Cor. vi. 9, 10. No sins are of 
 
 too deep a dye for the atoning blood of Christ to wash away ; no 
 habits of vice are too strong for his victorious grace to subdue ; no 
 former crimes shall prevent the exercise of the Divine clemency 
 through Christ Jesus. He will make his grace to superabound 
 where sin has most abounded. Rom. v. 20, He that could extend 
 his mercy to the furious, cruel, and bloody persecutor, Saul, and 
 make him a vessel of honour, and a successful Apostle, what can- 
 not his grace do? He that could save a Magdalene, etc., what 
 cannot his grace do? Verily it is boundless. " Though your sins 
 be as scarlet," etc. Isa. i. 18. 
 
 II. The Character of this Saying; "Faithful" and "worthy 
 of all acceptation." 
 
 1. If is a true Sai/ing. " Faithful," or true, credible, that which- 
 may safely be depended on. The Apostle uses the phrase several 
 times ; 1 Tim. iii. 1 ; iv. 9 ; Titus iii. 8. This phrase appears to 
 have been used by the Apostle when he delivered a truth of vast 
 importance. The truth of this Doctrine is proved 
 
 (1) Bi/ prophecy. Prophecy foretold that Christ Jesus should 
 come into the world, and subsequent history proves that he did. 
 The time of his coming was exactly foretold. It was when the 
 vSceptre had departed, etc. Gen. xlix. 10, or when the Jews had 
 no kings of their own nation, but were governed by strangers. 
 This was foretold by Jacob on his dying bed 1700 years before the 
 event. Daniel too predicted the time of Christ's coming, Dan. ix. 
 24, etc. The "seventy weeks" meaning weeks of years, or 490 
 years. At the expiration of that time Christ Jesus came, accord- 
 ing to Sir Isaac Newton, and other learned chronologers. The 
 
 exact place of his birth was foretold by the prophet Micah, v. 2, 
 Bethlehem. There he was born, and by means of a very special 
 providence, the promulgation of an edict by Augustus Caesar, re- 
 quiring all persons to repair to the places of their nativity in order 
 
 to be enrolled or registered there. The birth of Christ was 
 
 miraculous, and accorded with the spirit of prophecy, Isa vii. 14 ; 
 Matt. i. 18, etc. So did the character of Christ, the treatment he 
 received from men, and the nature of his sufferings, death, resur- 
 
10 THE FAITHFUL SAYING. 
 
 rection, and ascension. See Ps. xxii ; Ps. Ixix ; Isa. liii ; Ps. 
 Ixviii. 18. 
 
 (2) The miracles which Christ performed, and the miraculous 
 j;o«0(3r with which he endowed his disciples, prove the gospel to be 
 true. See 2 Pet. i. 16, 17. 
 
 The apostles were not deceivers — they had nothing to gain — on 
 the other hand, for the truth's sake they were exposed to contempt, 
 to imprisonment, to torture, and to death. If the gospel had been 
 false, if they had not been eye-witnesses of Christ's majesty and 
 glory, would they have endured all this ? 
 
 (3) Proved by the holy, benevolent, and disinterested life of 
 Christ. He did no sin — went about doing good — sought not the 
 praise of men, but the approbation of God. Deceivers are never 
 good and disinterested. 
 
 (4) The truth of the gospel is proved hy its efficacy. It is not a 
 mere pretence. It really answers the design announced — to save 
 the sinner. It is an efficient specific for the woes of humanity. 
 Millions of patients have taken the medicine, and their spiritual 
 diseases have in consequence been healed. 
 
 (5) The Gospel is true because all history shows that Providence 
 
 has determined to secure its ultimate influence and glory. The 
 
 hand of persecution has not been able to arrest and stay its pro- 
 gress. Neither the waters nor the fires of persecution have 
 
 drowned or consumed it. Providence has guarded it and secured 
 its triumphs. What inventions of cruelty, what machinations of 
 evil have been called into requisition to destroy the gospel, but it 
 still lives, and gives evidence of still more splendid conquests ! 
 
 2. It is icorthy of all Acceptation. It is so full of joyful and 
 heavenly intelligence — so replete with salvation here and eternal 
 life hereafter, that it is worthy of being received with the most 
 fervid gratitude, with all possible readiness of mind, and with a 
 joyful exulting heart. It is worthy of all acceptation 
 
 (1) Because it is true. It would not matter however rich the 
 blessings of the gospel were stated to be, if they were not true. 
 But as the salvation is great, — the riches of Christ unsearchable, 
 and the weight of glory inconceivably vast and eternal, this is their 
 further and greatest recommendation, they are strictly true. "A 
 faithful saying." Not a " cunningly devised fable." 
 
 (2) This saying or doctrine being of the highest interest to us 
 makes it worthy of all acceptation. We are the "sinners'' need- 
 ing salvation — we cannot save ourselves — if not saved by Christ 
 we must perish. Is not wealth acceptable to the poor man — a 
 physician to the diseased or dying, liberty to the captive, pardon 
 to the condemned? etc. The state of a sinner is more al>ject and 
 perilous. This *' saying" is the only ground of a sinner's hope. 
 
 (3) It is worthy of all acceptation from the nature of .salvation 
 itself It gives complete pardon — full justification — peace — -joy — 
 likeness to God — fellowship with him — hope of heaven — victory 
 over death and the grave — an abundant entrance into heaven 
 
CHRIST THE FRIEND OF SINNERS. 11 
 
 itself. Is not this worthy of a cheerful, prompt, and joyful ac- 
 ceptance ? Men would readily accept of gold and silver, of a 
 
 coronet or a crown, a splendid mansion, and a vast domain, if freely 
 tendered them, but what trifles are these compared with an interest 
 in God here, and heaven and glory for ever ! 
 
 It is a doctrine which in its causes and consequences will occupy 
 the attention of eternity itself, and become the theme, the song of 
 heaven for ever. Rev. v. 9 — 14. 
 
 Lastly. The way of accepting it is hy faith. First to feel the 
 need of it — to comprehend its simple yet glorious import — then to 
 rely on the glorious statement that " Christ Jesus came into the 
 world to save sinners.'^ This is believing, this is faith. So the 
 jailor acted. Acts xvi. 
 
 IL — CHRIST THE FRIEND OF SINNERS. 
 
 "A Friend of publicans and sinners." — Luke vii. 34. 
 
 That which may be deemed reproachful by some men, may be 
 
 esteemed honourable by others. In spiritual things this is true. 
 
 Sinners account that dishonourable which God regards and pro- 
 nounces to be honourable. The Pharisees in the context thought 
 it disreputable for Christ to associate with publicans and sinners. 
 But they mistook his character, and the design of his mission. 
 With him the soul of a publican was as valuable as the soul of a 
 
 prince. The one needs salvation as much as the other. To be 
 
 the Friend of publicans and sinners was a glorious trait in the 
 Redeemer's character and not a reproach. It will be the joy of 
 the church on earth to the end of time, and the admiration of 
 heaven for ever, that Jesus Christ is the Friend of publicans and 
 sinners — the Friend of the vilest of the vile. 
 
 The gracious statement in the text may be proved and illustrated 
 by the following observations : — 
 
 I. Hoio dijferent teas the procedure of Christ from tliat of men ! 
 
 They love to associate with men of equal or of superior birth 
 and station. To the poor man, to the vile and outcast, they often 
 say by their conduct, " Stand by thyself, I am holier than thou.'' 
 But Christ associated with publicans and sinners, v. 29. 
 
 •A publican was one appointed by the Romans to collect taxes, 
 the Jewish tribute, etc. They were generally great extortioners, 
 and detested by the Jews, Matt. v. 4G. They Avere sinners, and 
 Christ longed to save them. lie delighted to bless those who did 
 not merit his blessing. The poor, the lame, the blind, the sick, 
 and all the wretched sons of woe, were the objects of his anxious 
 solicitude. "I came not to call the righteous, but sinners to re- 
 pentance." 
 
12 CHRIST THE FRIEND OP SINNERS. 
 
 II. The ivretcJied circuynstances of publicans and sinners required 
 an Almighty Friend. " Sin is the transgression of the law/^ and 
 that is followed by " the curse." Gal. iii. 10. Sin defiles and ruins 
 
 the soul. The sinner, then, needs a Friend. Does a sick man 
 
 need a physician — an insolvent man a friend — a man liable to 
 perish a deliverer? Much more does the sinner need a Saviour; 
 else there can be no meaning in the terrible denunciations of the 
 law, and the sweet promises of the gospel. Rom. iii. 9 — 26. 
 
 III. 2h be the Friend of Publicans and sinners accorded with the 
 design of Chrisfs mission. 
 
 For this he was ordained, for this he was qualified, and sealed. 
 He came to "save sinners," " the ungodly," " the unrighteous." 
 1 Tim. i. 15. He said at Nazareth, " The Spirit of the Lord," etc. 
 Luke iv. 18. 
 
 IV. Christ has proved himself the Friend of pid)licans and sin- 
 7iers 
 
 1. By assuming their nature. John i. 14. 
 
 2. By becoming their Surety — dying in their stead, and rising 
 for their justification. For them he endured the penalty due to 
 
 transgression. A poor publican — the chief of sinners, may look 
 
 to the Lamb slain on the cross, and say, "He loved me, and gave 
 himself for me. 
 
 3. By the operations of his grace upon their hearts. He enlightens 
 and quickens them to see their fall and ruin — he draws them to 
 himself. They believe on his name ; they fall and rest upon his 
 sacrifice. He sprinkles his precious blood upon their consciences. 
 
 He absolves them from all their sins. They are free. He gives 
 
 them his sanctifying and comforting Spirit. 1 John i. 7, 9. 
 
 4. By what he is doing for them in heaven — pleading their cause 
 — and sympathizing with them in their sorrows. 
 
 5. By his gracious purpose to guard and guide tliem through all 
 ilie dangers of their earthly state. " Lo ! I am with you alway, 
 even to the end of the world." " Thou shalt guide me with thy 
 counsel, and afterAvards receive me to glory." 
 
 V. The Character of Christ as the Friend of publica?is and siji- 
 ners 
 
 1. He is Divine. An earthly friend is valuable. But Christ is 
 a Divine Friend with infinite resources to save and bless publicans 
 and sinners. He who befriends us — he who saves, is God. John 
 i. 1—3 ; Heb. i. 1, etc. 
 
 2. Ue is an Almighty Friend. Almighty to subdue the sinful 
 heart and all its hateful lusts — to conquer all spiritual foes — to 
 calm all mental fears — and to fill with peace and joy through 
 believing. 
 
 3. lie is a constant and unvarying Friend — in adversity as well 
 as prosperity; in sickness and in health, etc. "A true friend 
 loveth at all times." This is true of Christ. "I will never leave 
 thee," etc. His friendship is eficctual; it is prompt, and not 
 
GLORIOUS MANIFESTATION OP CHRIST. lo 
 
 merely professional. He promises much, ami he is ever ready to 
 do abundantly above all vre can ask or tliiuk. 
 
 4. He is an everlasting friend. His friendship here is consum- 
 mated by eternal life in heaven, in his immediate presence. 
 
 ArrLICATION. 
 
 1. How encouraging this statement to the penitent sinner, — to 
 
 one desponding on account of the malignity of his case ! If the 
 
 salvation of a sinner depended upon man, he would be rejected on 
 a,ccount of his vileness. 
 
 2. The conduct of Christ is worthy of imitation. He was not 
 ashamed of the poor sinner. Be like him. Angels thought them- 
 selves highly honoured when they conveyed the soul of a beggar 
 to Abraham's bosom. Seek to bless the poor, the wretched, the 
 vile. " Go into the highways," etc. 
 
 3. Blessed are they who have Christ for their Friend. Is he 
 your Friend ? 
 
 III.— THE GLOEIOUS MANIFESTATION OF CHRIST 
 AND HIS PEOPLE. 
 
 " Wren Christ, who is our life, shall appear, then shall ye also appear with him in 
 glory." — Col. iii. 4. 
 
 Glorious are the privileges and distinctions of God's people in 
 this world ; but greater honours await them in the next. For the 
 enjoyment of future glory, they are not at present constituted, and 
 
 the world could not bear its manifestation. Divine grace has 
 
 been infused into their souls in this life, and has had its transform- 
 ing and elevating influence. But grace is but the bud of glory 
 hereafter to be expanded. In the great day of eternity, God will 
 finish his work, and perfect all that which concerns his people. 
 Then the bud of grace will open into an immortal flower, and ex- 
 hibit its unfading beauties, and yield its undying fragrance, amid 
 all the solemnities of the Last Day. " When Christ, who is our 
 Life," etc. 
 
 I. The Character of Christ. " Our Life." 
 
 This character is frequently given to him. "In him was life, 
 and the life was the light of men." John i. 4. He is spoken of 
 as the giver of life, John x. 28. 
 
 This character is represented figuratively. Christ is the Head. 
 Believers are the members of his body, Eph. iv. 15, IG ; Col. i. 
 18. He is called the "Vine," and believers are the "branches," 
 John XV. 
 2 
 
14 GLORIOUS MANIFESTATION OF CHRIST. 
 
 This representation implies, 
 
 1. That Christ is the Author of spiritual life. The life of a 
 
 sinner is carnal, worldly, wicked. But Christ by his word and 
 
 Spirit, regenerates the soul. It is dead to all spiritual or- holy 
 life. He quickens it, and raises it to a new state of holy existence. 
 " Therefore if any man be in Christ Jesus, he is a new creature." 
 He has " passed from death unto life.'' He gives power, energ}^ 
 to the means of grace — to human instrumentality, for the quicken- 
 ing of dead souls. Now they are changed. Different from 
 
 what they were before. 
 
 2. Christ is the Author of their justified life. This is stated, 
 Acts xiii. 38, 39. Freedom from condemnation. Rom. viii. 1. 
 Peace. Rom. v. 1. 
 
 3. He is the Author of their sanctification. The Life of their 
 holiness. He is "made unto them sanctification.'' At v. 3, they 
 are said to be '' dead." Dead to the world, to sin, to earthly plea- 
 sures. Just as Christ became virtually dead in the tomb, so they 
 in virtue of their connection with him, have become dead to sin, 
 etc. See Rom. vi. 
 
 4. He is the Author of a life o? spiritual primlege and joy to all 
 his people. Adoption — communion with God — manifestations of 
 his love and power to their hearts — the Life of all their graces, 
 faith, hope, patience, joy in the Holy Ghost. 
 
 5. He is their sustaining Life. Maintains his life in their souls, 
 in opposition to worldly, depraved, and Satanic influence. Phil, 
 i. 6. 
 
 6. He is their Ilesurrection Life. See John xi. 25 ; Rom. viii. 
 11. How different then will the body be — " fashioned like unto 
 his glorious body." 
 
 7. He is the Author of Eternal Life. Rom. vi. 23. 
 
 II. The Second Appearance of Christ. " Shall appear." 
 
 The appearance of Christ to judge the world and glorify his 
 people may be argued on several grounds — from reason — from the 
 justice of God — from the unequal distribution of things — from the 
 responsibility of man. But the voice of scripture alone is suf- 
 ficient. " Thus saith the Lord." 
 
 He shall appear. So said Enoch, the seventh from Adam. Jude 
 14, 15. 
 
 He shall appear. Holy Job anticipated it. Job xix. 25, 2G, 20. 
 
 He shall appear. " Our God shall come," says the Psalmist. 
 Ps. 1. 3, 4, 6. 
 
 He shall appear. It was announced by Christ and his apostles. 
 Matt. XXV. 31, etc. Acts xvii. 3L 2 Cor. v. 10, etc. etc. 
 
 His appearance will be glorious. Glorious in his person. How 
 different from his first appearance! Glorious in his attendants, 
 angels. — Glorious in his office and authority. 
 
PRAYEll or THE DISEASED SOUL. 15 
 
 III. That all true believers shall appear with Christ in" 
 GLORY. " Then shall ye also appear with him in glory." 
 
 1. Christ -will account it an honour, when he appears in glory 
 to hare all his redeemed with him. It will be the day for the 
 '- manifestation of the sons of God.'' " They shall come from the 
 east," etc. "A great company which no man can number." 
 
 This glorified multitude will illustrate the power of his grace — 
 the efficacy of his blood — and the greatness and glory of his sal- 
 vation. "He shall come to be glorified in his saints, and to be 
 admired in all them that believe." 
 
 2. They shall appear in his glorious likeness. Like him in body 
 and soul. 1 John iii. 2. 
 
 3. They will appear with him in glory, as the participants in 
 his honour, joy, and felicity. Whatever *^gladdens him will glad- 
 den them. Then will he realize " the joy set before him." 
 
 4. They will appear with him in glory as the honoured instru- 
 ments whom he has employed to carry on the interests of his king- 
 dom. Like some great conqueror returning from the field of battle, 
 and recognizing the military prowess of all the soldiers whom he 
 has commanded, and whom he commends to the attention of his 
 sovereign — so Christ will own the labours of his people — the least 
 service — the cup of cold water — the feeble ofi'ering, shall not lose 
 its reward. " God is not unrighteous to forget," etc. 
 
 5. They will appear with him in glory, publicly, before angels, 
 demons, and mankind, to receive his approval and the rewards of 
 his grace — to "inherit the kingdom prepared," etc. — to "enter 
 into the joy of their Lord." 
 
 G. They shall appear with him in glory, while sinners — the 
 great, the noble, the illustrious, the proud oppressor, shall be 
 "clothed with shame and everlasting contempt." 
 
 application. 
 
 1. The key to heavenly glory. " Christ our life.'' 
 
 2. The glorious result of serving Christ. " Glory." 
 
 3. A proper estimate of the world. It is mean and worthless 
 when compared with future glory. 
 
 iy._ PRAYER OF THE DISEASED SOUL TO THE 
 DIVINE PHYSICIx\N. 
 
 '•Lord, be merciful unto me, heal mv soul, for I have sinned against thee." — Ps. 
 xli. 4. 
 
 What dreadful havoc has sin produced upon the body and soul 
 of man. At his creation he came forth from the hands of his 
 Creator pure and happy, and when Jehovah gazed on liim, and 
 
16 PRAYER OF THE DISEASED SOUL. 
 
 saw his image reflected by him, he pronounced him to be very 
 
 good. But, alas ! what a change ! " The pure gold has become 
 
 dim/' Sin has marred and defiled the beauty of man. It has 
 diseased both body and soul, and he is now a compound of pain 
 and sorrow, of condemnation and ruin. 
 
 This Psalm appears to have been written by David when 
 afflicted in body, and persecuted by his enemies: v. 6 — 10. A 
 time of sickness is favourable to the duty of self-examination ; for 
 then the mind is solemnized by thoughts of death and eternity. 
 David examined himself, and found himself imperfect and sinful. 
 He regarded sin as a hateful disease, and earnestly prayed to be 
 delivered from it. Doubtless he was anxious about his body ; but 
 the welfare of his immortal soul claimed his supreme attention. 
 Whereas the majority of mankind care but for the body. Con- 
 sider, 
 
 I. Sin as a Disease. Moral evil is in this petition described 
 as a disease. 
 
 As there is some analogy between the body and the soul, so 
 there is between the diseases of the one and the other. 
 
 This disease is a spiritual one, affecting the nature, beauty, 
 health, vigour, and happiness of the soul. Thus David says, 
 *' Bless the Lord, my soul, who healeth all thy diseases.'^ 
 
 1. Bodily disease consists in disorder, or some derangement in 
 the system. Perspiration may be obstructed, the circulation of 
 the blood impeded or rapidly increased by febrile affection, mus- 
 cular action relaxed, and the strength of the animal frame pros- 
 trated. The disease of the soul is something akin to this. The 
 soul is altogether diseased. All its powers are perverted. " From 
 the crown,'' etc. Isa. i. 0. 
 
 The understanding is diseased. What is the disease of the un- 
 derstanding, but ignorance and folly ? Originally it was a lamp 
 of moral and intellectual brightness. But how is it now ? 1 Cor. 
 ii. 14. 
 
 The memory is diseased. Proved by the quickness with which 
 it remembers sinful things, and the quickness with which it for- 
 gets holy things. It is like the husbandman's sieve, which retains 
 the chaff, and allows the good grain to escape. It v\^as once a 
 cabinet of jewels, it is now a receptacle of dross. 
 
 The will is diseased. Proved by its opposition to the will of 
 God. The will of God is infinitely good, that which opposes it 
 must be infinitely evil. 
 
 The affections are diseased. Look at its love. It loves the crea- 
 ture in preference to the Creator — the husks of the swine instead 
 
 of the heavenly manna. Look at its desires. A man diseased 
 
 in body, often desires what would injure him, and which the wise 
 physician peremptorily forbids. So it is with the diseased soul ; 
 it desires tliose objects which accelerate its ruin. As to the affee-- 
 tion of grief, the diseased soul weeps over the loss of that which 
 can do it no good — which can ruin it — and it discovers no grief for 
 
PRAYER OF THE DISEASED SOUL. 17 
 
 the loss of invaluable blessings designed to enrich the soul for 
 ever. As it respects its joys, they arise from the pursuit of vanity 
 
 — shadows. Joy in the creature — in the possession of perishing 
 trifles, etc. Is not the soul diseased ? 
 
 The conscience is diseased. If 'sin had left any part uninjured, 
 it would seem to be the conscience. Not so ; the very conscience is 
 defiled ; and nothing has been too vile to be perpetrated under its 
 permission, and in obedience to its dictates. Sin sometimes makes 
 the conscience speak erroneously, and at other times it strikes it 
 dumb. 
 
 2. This Disease has been derived from Adam, who lost his first 
 estate, and is now inherent in the human constitution. Man comes 
 into the world with the seeds of evil in his very nature. " lie 
 goes astray from his birth, speaking lies." '^ 
 
 3. It is a disease characterized by ofiensiveness, and unfitness 
 
 for society. So David viewed the disease of sin. Ps. xxxviii. 
 
 5 — 8. This offensiveness is found in their language, in their dis- 
 position, tempers, practices. They yield the members of their 
 tjodies, and the powers of their minds as instruments of unclean- 
 
 ness. Rom. vi. How offensive a diseased sinner to a real godly 
 
 man — to an angel — to a pure spirit — to God.f 
 
 4. This disease is infectious. Satan, who was first diseased, com- 
 municated the infection to the angels who fell from heaven, and 
 soon after the fair structure of earth was finished, he inoculated 
 
 =^='Who can brins a clean thing out of an unclean?' It is a law pervading all 
 nature that "like begets like." A viper brings forth a poisonous brood. Swine pro- 
 duce something that loves the mire. The skin of an Ethiopian will be black. What 
 but depraved offspring can descend from sinful parents? Therefore, says Job. * What 
 is man, that he should be clean, or he that is born of a woman, that he should be 
 righteous!' The scripture assures us that 'all have sinned and come short of the 
 glory of God.' It teaches us, that 'the heart is deceitful above all things and desper- 
 ately wicked.' It assures us that it is not the life which defiles the heart; but the 
 heart the life: 'For from within, out of the heart of men, proceed evil thousrhts, 
 adulteries, fornications, murders, thefts, covetousness. wickedness, deceit, lascivious- 
 cess, an evil eye, blasphemy, pride, foolishness: all these evil things come from within, 
 and defile the man.' It requires no less than a change of nature, to show that our 
 nature is depraved; and it requires this change in every man, to show that this de- 
 pravity is universal. — Jay, 
 
 t And sin is uncleanncss. Its very nature is contamination. The moment it 
 touched a number of angels in heaven, it turned them into devils, and expelled them 
 from their first estate. It is so contagious, that it infects every thing in contact with 
 it, so that, as the house of the leper was to be taken down because oif the inhabitant, 
 'the heavens shall pass away wilh a great noise, and the elements. shall melt with fer- 
 vent hear, the earth, also, and all the works that are therein shall be burned up' — not 
 because they are guilty — but because they have been the witnesses, the instruments, 
 the abodes of sin. 
 
 Sin is a pollution the most deep and diffusive; it stops not at the surface, but pene- 
 trates the inner man of the heart; it spreads through every power, from the highest 
 intellectual faculty, down to the lowest animal appetite. It is a pollution the most 
 horrible and dangerous, as it disfigures us before God; and renders us odious in his 
 sight. And nothing else does this. Poverty does not; meanness does not; disease 
 does not — Lazarus full of sores, begging at the rich man's gate, and Job covered 
 with boiis among the ashes, were dear to God, and lay in his bosom. But sin is the 
 abominable thing which his soul hates. Men often roll it, as a sweet morsel, under 
 their tongue; but it is more poisonous than tlie gall of asps. They think lightly of 
 it; but can Vtat be a trifling thintr which causes God to hate the very work of his own 
 hands — (my soul loathed them!)— and induce the very 'Father of mercies' to say at 
 last, 'Depart, ye cursed, into everlasting fire, prepared for the devil and his angels?* 
 
 — Jay. 
 
 2- B 
 
18 PRAYER OP THE DISEASED SOUL. 
 
 the spotless nature of man with the foul contagion. Great is the 
 influence of evil example. 
 
 5. It is universal. It has spread itself over the vrhole world. 
 "All have sinned/' etc. Rom. iy. 23. 
 
 6. It is jminfid. Nearly all diseases of the body are painful. 
 So it is with the soul — when evil is done, and conscience awakes 
 — when death and judgment are near. 
 
 Lastly, Its influence is destructive and leads to death. Even as 
 disease wastes and destroys the body. So with sin. Sin destroys 
 the strength of the soul ; it mars the beauty of the soul, changing 
 all its glory into deformity ; it destroys the spiritual appetite, 
 causes it to loathe the pure delights of heaven. It destroys the 
 enjoyments of the soul ! 
 
 And then sin, when it is finished, bringeth forth death ! Sin is 
 the mortal poison of the soul which introduces into the body^the 
 principles of its destruction, and into the soul those evil propen- 
 sities which will issue in eternal perdition. This is its natural 
 
 tendency, and nothing can counteract it but the grace of God. 
 
 Consider, 
 
 II. The Prayer of David. "■ Lord, be m.erciful," etc. 
 
 1. It icas the prayer of a man who felt his disease. "Ileal my 
 
 Boul," implying that he felt that his soul was diseased. The 
 
 whole system of the gospel is founded in the fact of our guilt and 
 depravit}^ and till a man is convinced of this, he will never apply 
 for Divine mercy. Pardon offered to the innocent will be deemed 
 an insult. Alms presented to the afiluent will be rejected with 
 disdain. what a mercy to feel the need of mercy ! 
 
 2. It was the prayer of a man who despaired of saving himself, 
 and who sought help from God. " Lord, be merciful unto me. 
 I cannot save myself from this dreadful disease. It is too firmly 
 fixed in my soul for me to remove. Ceremonial law observances 
 will not remove it. I cannot destroy it by munificent gifts. In 
 ordinary things ' where the word of a king is, there is power ;' 
 but I have no power over this disease." Such was the experience 
 of Paul, Phil. iii. and that of every true Christian: " By the deeds 
 of the law," etc. 
 
 3. It was the praj/er of penitence, and confession of sin to God. 
 " I have sinned against thee." He regarded sin as not only in- 
 jurious to himself, but as offensive to God, and meriting his dis- 
 pleasure and wrath. See Ps. li. He was contrite — he was hum- 
 bled — he mourned the effects of sin. "If we confess our sins," 
 etc. 1 John i. 8, 9. 
 
 4. It was a prayer for the application of (he healing art of the 
 Almighty Physician of souls. " Lord, be merciful unto me : heal 
 my soul." 
 
 The disease of sin is not incurable. It is so inde()d to us, but 
 not to the Lord, Matt. xvii. 14 — 17. Like the leprosy of old, it 
 yields to no human application. 
 
SWEETNESS OF DIVINE MEDITATION. 19 
 
 (1) It was a recognition of Divine Mercy flowing through the 
 mediation of Christ. It is only by and through him "that God 
 can be just, and yet the justifier of him that believeth in Jesus." 
 He is called "the mercy promised to the Fathers." And the 
 
 nature of this mercy is beautifuiry stated, Tit. iii. 4 — 7. Christ 
 
 has honoured the law — he has removed the curse — "broken down 
 the middle wall of partition,'' Eph. ii. 14, 15, and therefore God 
 can be merciful. "Behold the Lamb of God," etc., for there is 
 mercy, and pardon, and justification, and all the sin-sick soul can 
 need. Christ is the Physician — his blood the cure. 
 
 (2) It was a recognition of Divine power. " Heal my soul." 
 Rectify all its disorders — subjugate every symptom of my disease 
 — cleanse me from all impurity — give me a disposition to hate sin 
 — and strength to resist its influence. "Create within me," etc. 
 Give me thy Spirit to work thy will in me, and to bear witness, 
 etc. Then shall I be healed. 
 
 (3) It is the prayer of' faith. Prayer is nothing without faith, 
 and faith is always connected with successful prayer. David was 
 a believer — a believer in that Saviour whom he predicted. "Be- 
 lieve in the Lord Jesus Christ, and thou shalt be saved." 
 
 APPLICATIOX. 
 
 1. Be thankful that sin can be healed. 
 
 2. Avoid all unscriptural means of healing. 
 
 3. The time for being healed will soon come to au end. " The 
 harvest will soon be past." 
 
 v. — SWEETNESS OF DIVINE MEDITATION. 
 
 *'Mt meditation of him shall be sweet." — Ps. civ. 34. 
 
 Among all the subjects of contemplation presented to the mind, 
 there is none that can in any degree be compared with God, the 
 only Pountain of true and enduring happiness. His "favour is 
 life," and his " loving-kindness is better than life." 
 
 The Psalm was written by David ; and in it he celebrates the 
 omnipotence and unbounded benevolence of God in the fabric of 
 the world, and the operations of Divine Providence. The Psalm- 
 ist shows that we need not to enter into heaven to seek God ; for 
 all the works of nature, and their complete order, are most lively 
 mirrors which reflect his majesty. AVhat a broad field for medita- 
 tion does this Psalm afford! the Psalmist contemplates God. 
 Consider 
 
 I. The Object of Ciiristiax Meditation. 
 
 A good man loves to think that there is such a great and glori- 
 
20 BWEKTNEaS OF DIVINE MEDITATION. 
 
 ous Being as God, and he delights to meditate on liis nature, attri- 
 butes, word, and works. With great pleasure he dAvells on all the 
 arrangements of his love, and the gracious relationship to himself, 
 to which he has condescended to admit the chief of sinners. The 
 Christian meditates upon God as the self-existent God, the Crea- 
 tor, and Governor of the universe. And it is sweet and comfort- 
 able to his mind, to think that the world and all its affairs are 
 superintended and managed by infinite wisdom and love, and not 
 left to blind contingency or chance. While the belief of the 
 existence and government of God is the source of comfort. Atheism 
 throws a dark and most melancholy aspect over human existence. 
 If there is no God, there is no soul, no future state of existence, no 
 responsibility. Atheism may harmonize with the feelings and 
 wishes of a depraved heart, — and that is the real source of all 
 infidelity — but it does not harmonize with the dictates of reason, 
 and of an enlightened and sanctified judgment. Indeed, what is 
 human existence — what is this world — what are all human 
 possessions — what is life, if there is no God ? A perfect blank ; 
 nothing, worse than nothing — answering no purpose — leading 
 to no result. 
 
 But there is a God. Our reason would have it so — conscience 
 enunciates it — all the works of creation proclaim it. All mani- 
 fest design, contrivance, and the exercise of infinite intelligence, 
 
 and Almighty power and love. And man is immortal ; he 
 
 aspires after eternity. This is a constituent part of his nature. 
 A desire to live for ever is inwoven in his soul.* 
 
 More particularly, As the Christian is fully persuaded as to the 
 existence of God, he meditates 
 
 *" Modern atheists and infidels are the advocates of Nature-worship. Here we 
 have a Carlyle shouting out his wild wolflikc '■Eureka^ about earth, 'She is my 
 mother and divine.' Tiiere Emerson sin<!;s his hymns to ' Nature,' and as he steps 
 over puddles and barren moors, under dull and dripping: skies, almost fears to say how 
 plad he is. Yonder, poets and poetastei-s, are cmulously contending which of them 
 ehall most extravagantly praise the stars, and the smoke of ten thousand censers in 
 steaming up the unconscious midnight. And even a lady steps forth, and proposes in 
 very bad verse that we shall henceforth worship the sun. And in remoter distance 
 Ftand the authors of the 'Vestiges,' and the 'Constitution of Man,' surrounded by 
 their many-eyed votaries, declaring that man has crawled up to his present position 
 from the low level of the brute, and that forsooth a fungus can develop into a Foster, 
 a worm into a Wadsworth, an ape into a Newton! " 
 
 A writer in the Eclectic Rn-inu for May, 1854, thus writes, and also the following 
 beautiful remarks de.serve attention: '"The creation, large and magnificent as it is. is 
 not equal in grandeur or worth to one immortal mind. Majestic the universe is, but 
 can it think, or feel, or reason, or imagine, or hope, or love?" talk to me of the sun ! 
 One might say, standing up in all the con.*;cious dignity of his own nature : ' The sun 
 is not alive : he is but a dead luminary after all : I am alive ; I never was dead ; I never 
 can die. 1 may therefore put my foot on that proud orb and say, I am greater than 
 Ihou. The sun cannot, with all his rays, write on flower, or grass, or the broad page 
 of ocean, the name of God. A child of seven can, and is therefore greater than the 
 sun. The .'iun cannot from his vast surface utter an articulate sound. IIo is a 
 magnificent mule; but out of the mouths of babes and sucklings God perfects praise. 
 The sun shall perish ; but I have that within mo that shall never die. He might, in- 
 deed, or the universe of which he is a part, arise and "crush me; but I should know 
 he was crushing me. I should be conscious of the defeat; he should not be conscious 
 of the victory." The whole material universe, in short, is only the nur.«iery to my 
 immortal mind ; and whether is greater, the nursery, or the child? I am a si>irit, and 
 ii is only a great and glorious clod.' 
 
SWEETNESS OF DIVINE MEDITATION. 21 
 
 1. Upon the perfections of God. 
 
 He is eternal. Ps. xc. 1, 2. With what aAve and pleasure should 
 we meditate on a Being whose duration had no beginning, nor 
 shall have an end ! Isa. Iviii. 15 ; 1 Tim. i. 17. lie " only hath 
 immortality," that is, originally, essentially, and iudepcndentl}^ 
 See also Deut. xxxiii. 27 ; Isa. xli. 4 ; and Rev. i. 8. The God 
 whom the Christian has chosen for his portion, must be a satisfy- 
 ing portion, lie loves them with an everlasting love. 
 
 He is immutable. If God is eternal, he is unchangeable. James 
 i. 17. He says concerning himself, " 1 am the Lord, 1 change 
 not." — See Hebrews i. 10. How sweet is this thought ! — every 
 thing around me changes — my affairs, my family, my health , etc., 
 are all mutable. I turn to my God, and find there an abiding refuge. 
 
 He is omnipresent. He is an infinite Being, and space with 
 him is nothing. 1 Kings viii. 27 ; Ps. cxxxix. 7 — 10 ; Jer. xxiii. 
 23, 24. Precious thought ! Wherever 1 am, the God of salvation 
 is there. On land, on sea, in all perils, in persecution, in prison, 
 in famine and distress, in sickness, in death, my God is there. 
 
 He is omniscient. Infinite in knowledge. 1 Sam. ii. 2. "His 
 understanding is infinite." Ps. cxlvii. 5 ; Heb. iv. 13. To the 
 believer the omniscience of God is a precious attribute. God 
 knoAvs all about him at any time, and overshadows him with the 
 wings of Divine love. " 1 am poor and needy, yet the Lord 
 thinketh on me." "Lord, all my desire is before thee," etc. Ps. 
 xxxviii. 9. 
 
 He is omnipotent. This perfection is magnificently proclaimed 
 by the sacred penmen. Ps. clviii. 5 ; Job. ix. 4 and 19 ; xxxvii. 
 23 ; Gen. xvii. 1. How safe, then, must the Christian be, when 
 exposed to dangers, enemies ! God can and will deliver and pre- 
 serve him. 
 
 And everi/ other attribiite affords the greatest scope for sweet 
 and rapturous meditation. His unspotted purity — his impartial 
 justice and righteousness — his goodness and mercy — his truth 
 and faithfulness. These attributes of God are manifested 
 
 2. In the ivorJcs of creation, upon which the Christian delights 
 to meditate.''^ Every object that he beholds leads him up to its 
 Almighty Creator, and declares his glory. " The invisible things 
 of God, even his eternal power and Godhead," are revealed to the 
 pious meditant, " by the things which do appear." He -reflects 
 upon his body, and sees the most exquisite skill, etc. He extends 
 his thoughts to the orb which he inhabits, — its continents and 
 oceans ; its varying climes and changing seasons ; its numerous 
 productions, and its myriads of inhabitants ; the regularity of the 
 laws by which it is governed, and the harmony of every operation 
 
 * Nature seen by meditation, through the medium of rcvehxtion, assumes a new 
 appearance. It is then no longer an eiTeet without a known cause, nor a nieat)s wiili- 
 out any visible tendency to an end ; but it is recognized as the work of an intelligent 
 Being, disjilaying, upon a grand and extensive scale, his infinite wisdom, power, and 
 beneficence. — Richard Watson. 
 
22 SWEETNESS OF DIVINE MEDITATION. 
 
 of that energy by which it is supported. Thus he discovers the 
 ■works of the Lord, and the operations of his hands, and exclaims, 
 " Lord, how manifold are thy works ! in wisdom hast thou made 
 them all," etc. Ps. civ. 24. Lifting up his eyes to the celestial 
 expanse above him, the wonders vrhich this interior part of the 
 temple of the universe discloses, confirm these sentiments, and 
 enlarge these conceptions: — "The heavens declare," etc. Ps. xix. 
 1 ; viii. 3, 4. The Christian meditates 
 
 3. On the operations of Divine Providence. That Providence 
 governs a boundless universe, and yet cares for the meanest saint. 
 " Casting all your care upon him, for he careth for you." Carnal 
 men witness the operations, and feel the influence of the Divine 
 government; but they see not its secret springs, and are unable to 
 trace its effects. Empires rise and fall ; wars and tumults shake 
 the nations of the earth; princes and noblemen, by counsel in the 
 cabinet, or by military prowess in the field, appear to "ride on 
 the whirlwind and direct the storm." These are the only causes 
 
 which the majority of men recognize. But the Christian who 
 
 reflects upon God, enters into the counsels of Heaven, and, in 
 s( i?ie measure, learns the motives of the Divine Governor. " The 
 secret of the Lord is with them that fear him." " Shall I hide from 
 Abraham the thing that I do?" Where others mark the opera- 
 tion of second causes only, he contemplates the universal influence 
 of the first. Where they see an agent only, he sees a Principal 
 directing it. AVhere they see confusion, he sees order, — a regular 
 and continued plan executed by Deity in every age. Many things 
 indeed to him are mysterious, because his powers are limited, 3-et 
 he confides in the wisdom of God. 
 
 The Christian delights to meditate on the special providence 
 v/hich has characterized his life. lie finds, on reflection, that God 
 
 has " crowned his life with loving-kindness," etc. that he has 
 
 saved his soul from the snare of the Evil One, and brought him 
 into a spiritual alliance with himself. Again, the Christian 
 meditates 
 
 4. On Bedemption hy Christ Jesus. This is a wondrous and 
 all-absorbing theme. It has interested the church in every age ; 
 for " the gospel was preached unto them as well as unto us ; and 
 though the medium was too dim for the object to be seen very 
 distinctly through it, yet enough was discovered to interest the 
 soul. David says, "In thy law do I meditate day and night;" 
 not in the moral law only, but in the Levitical, that by an atten- 
 tive perusal of the shadow, his conception of the substance might 
 become more correct and extensive. On this subject all the 
 prophets loved to dwell. "Of which salvation," etc. See 1 Pet. 
 
 { 10, 11. But the shadows have passed away, and the true 
 
 substance is manifested. Jesus has appeared — died, risen, 
 ascended, intercedes, and reigns. Every Christian delights to 
 dwell on this mighty redemption. lie regards himself as a trans- 
 gressor, deserving infinite wrath ; but sees Jesus interposing as 
 
SWEETNESS OF PISCINE MEDITATION. 23 
 
 the willinfi; victim to endure tbatAvrath in his stead. He sees him 
 smitten of God and afiiicted for him. It pleased the Father to 
 bruise him, and put him to grief; and he, by the power of love 
 unparalleled, love stronger than death, became " obedient unto 
 death," etc. He sees suspended from that cross all that his soul 
 needs in time and in eternity, — a free, full, rich, soul-exalting, 
 and everlasting salvation. " He loved me, and gave himself for 
 me." 
 
 5. Upon vanquished death, a glorious resurrection, and a pur- 
 chased heaven of immortal life and bliss. The sacrifice of Christ 
 secures the conquest of death. " He hath abolished death." 1 
 
 Cor. XV. 55, etc. His resurrection is the pledge that his people 
 
 shall be raised, and leave behind them all sin, sorrow, and death. 
 
 Christ has entered heaven as the Forerunner of his people 
 
 they shall soon follow, and reign with him in that bright and 
 
 happy world. It is sweet for the saint to meditate on his Father's 
 house above — "eternal in the heavens." Oppressed with sin, 
 and many woes, he contemplates " the rest." Groaning in a 
 tabernacle full of infirmity and imperfection, he rejoices in the 
 reversion of " a house not made with hands," a state of perfection 
 and love, a permanency of felicitous condition. 
 
 II. What is necessary to render meditation on God sweet. 
 
 1. A proper estimate of the Duty. It must be regarded as im- 
 portant, and as fraught with great advantages, or it will not be 
 sweet. 
 
 2. That it be congenial to the mind. This is the effect of re- 
 generation, by which man's enmity to God is removed. Novr 
 there is true affinity. To meditate on God is agreeable and plea- 
 sant. " The carnal mind is enmity against God." But the be- 
 liever is brought into a covenant relation with God. He can say, 
 the God who created the heavens and the earth — the Governor of 
 the universe — is my Father and my God. 
 
 3. The diligent use of means to acquire a knowledge of God — 
 observation and survey of his works in creation, providence and 
 grace — reading the Scriptures, and prayer for Divine enlighten- 
 ment. 
 
 III. The happy effects of Christian Meditation. " It is 
 sweet." 
 
 1. It increases our knowledge of God, and of ourselves. 
 
 2. It is consolatory and supporting. In affliction — in all trouble 
 — in national calamities. "In the multitude of thy thoughts 
 within me, thy comforts delight my soul." Ps. xciv. 19. The 
 thoughts of God's infinite wisdom reconcile the mind to the con- 
 duct of Divine Providence. The thoughts of Divine omnipotency 
 establish and strengthen. The thoughts of his eternal love and 
 mercy produce triumphant hope and joy. 
 
 3. It is therefore a source of refined and exalted pleasure. It 
 
24 THE APOSTOLIC BENEDICTION. 
 
 leads to communion -with God. Purity and intercourse with him 
 must yield happiness. 
 
 4. It never satiates. The mind may exhaust some subjects, hut 
 never this. The novelty and interest of other subjects are but 
 short-lived. This is everlasting. 
 
 5. It prepares for heaven. It is a heavenly duty. It is a 
 practice that links the soul to heaven. It makes it familiar with 
 the heavenly inheritance, and this sublimates the mind, and makes 
 it aspire after heaven. It assimilates the soul to heaven. In 
 connection with Divine communion or prayer, it brings down a 
 rich stream of heavenly mercy, which renders the soul a " fit 
 habitation of God through the Spirit.'' Those who live in the habit 
 of an exercise so morally productive as this must be rapidly pre- 
 paring for the kingdom of glory. They grow familiar with those 
 objects which will be the foremost to engage the mind in a state 
 of future felicity, and they are forming their characters to the 
 models of those who are already in possession of it. 
 
 VI. — THE APOSTOLIC BENEDICTION. 
 
 "Grace be with all them that love our Lord Jesus Christ in sincerity." — Eph. \i. 24. 
 
 One good evidence that we are the Lord's people is love for our 
 felloAV-Christians. Where this love reigns there will be fervent 
 prayer and corresponding exertions to promote their welfare. 
 For this is Christ's "commandment, that we should believe on 
 the name of his Son Jesus Christ, and love one another." 1 John 
 
 iii. 23. How excellent was the spirit breathed by the Apostle ! 
 
 and how worthy it is of being imitated ! It was a spirit of fervent, 
 impartial, and untiring love. This he cherished towards the 
 Christians at Ephesus. Hence the counsels which he gave them, 
 and the prayers he offered to God on their behalf, evince the deep 
 solicitude of his love. 
 
 I. The Subjects of the Apostolic Benediction; "all them 
 that love our Lord Jesus Christ in sincerity." 
 
 1. The Object of their love. "Our Lord Jesus Christ." The 
 phrase denotes the excellency and suitableness of the Object of a 
 Christian's love. It is the dictates of an enlightened mind to 
 love that which is excellent, and to " abhor that which is evil." 
 In Christ all good meets ; it exists in absolute perfection, and can 
 have no addition. And here we speak not so much of his glories 
 as seen in his Godhead, — they are too dazzling for us to approach 
 near them — but of their manifestation as tempered by passing 
 through the veil of his pure humanity. 
 
 Look at Jesus Christ in his various offices which he sustained, 
 and he is equally lovely and attractive in them all. 
 
THE ArOSTOLTC BENEDICTION. 25 
 
 Look at the virtues Avhicli adorned his character — how godlike 
 they appear ! How superior was his wisdom — how great his know- 
 ledge! How tender was his compassion, and disinterested his 
 benevolence, the many eventful scenes ia his life declare. Think 
 too of his humility, and condescension. All moral virtues were in 
 him. lie was "holy, harmless, undefiled." He was "altogether 
 lovely." And all the stronger virtues of religion ; such as meek- 
 ness, patience, resignation, devotion, lived in him. 
 
 Here, then, is a reason for love as strong and unbounded as the 
 supreme excellence of the character to which it is attached. 
 
 Christ is loved by his people on account of his redeeming love. 
 " We love him," etc. 1 John iv. 19. The love of the Kedeemer 
 is stated, Rom. v. 7, 8 ; 1 John iv. 10. The Apostles state man's 
 unworthiness in contrast with a generous, suffering love. Though 
 man was a monster of vice, yet we see Jesus suffering death for 
 him. Shrouding his glory in humanity, willingly scoffed and 
 persecuted, the day witnessed his labours, and cold mountains and 
 the midnight air witnessed his prayers for sinners. He was 
 mocked, that they might be honoured ; condemned, that they 
 might be justified ; and died a cruel and shameful death that they 
 might live, yea, live for ever.- 
 
 2. The Cliarader of their love. They " love the Lord Jesus 
 Christ in sincerity." It is love "without dissimulation." It 
 naturally flows from having an interest in Christ, and union with 
 him. All who have been enlightened by his Spirit, and pardoned 
 through his blood, will be sure to love him in sincerity. 
 
 Many pi-ofess to love Christ, but do not love him in sincerity. 
 "But if any man love God, the same is known of him," The 
 term "sincerity" is used, 1 Cor. v. 8; 2 Cor. i. 12; ii. 17; viii. 
 8^t 
 
 * The immense benefits derived from Christ must ever induce love to liim. "It is 
 impossible to think of him without having some relation, in which our highest interest 
 is connected, presented to our thoughts. His names attest this. 'Jesus,' ' Redeemer.' 
 'Christ.' Tlie offices to which he was anointed attest it. Is he a Prophet? He still 
 teaches us by his word and Spirit. Is he a Priest? 'He ever liveth,' etc. Is he a 
 King? He rules anc;cls that they may minister to us; the world, for the preservation 
 and extension of the religion which is our light and life; he rules our affairs in mercy. 
 Every object and state reminds us of his love. 
 
 '•Do we think of life? We owe it to his intercession. Of spiritual mercies? Tliey 
 are the fruits of his redemption; for we deserve nothing. Of the ordinances? They 
 are the visitations of his grace. 
 
 " Do we regard the future as well as the present? We expect hia kingdom. Do we 
 anticipate death? We have the victory by him. Judgment? We have justification 
 throuiih his blood. What then can we plead besides? Do we think of heaven? We 
 view him as the grand source of light, love, and joy. Should constant benefits excite 
 love? Then our love ought to be supreme. And are they never to cease? Then ougJd 
 our love to be eternal." — Richard Watson. 
 
 f Sincerity is an essential attribute of personal religion; it is produced by faith in 
 Christ, supported by Divine love and filial fear, and distinguished by an amiable self- 
 diffidence, and a firm reliance on the free grace of God ; all other virtues derive not 
 only their lustre, but their existence from sincerity. The consciousness of godly sin- 
 cerity is the grand support of true courage, and is productive of more .solid and last- 
 ing happiness in a time of trouble, than any thing else in the world. Insincere pro- 
 fessors are as clouds without water, trees without fruit, or lamps without oil; but 
 those who love God with undivided hearts have a constant 8uccessioa of pleasure from 
 the Divine approbation, and the testimony of their pwn conscience. 
 
26 THE APOSTOLIC BENEDICTION. 
 
 The sincerity of this love is proved by the effects it produces. 
 "A tree is knoAvn by its fruit/' etc. 
 
 (1) It evidences itself hij love io God's icord. " hovr I love 
 thy law," etc. 
 
 (2) Bij hatred io si}i. Thc}^ who ''name the name of the Lord 
 Jesus Christ will depart from all iniquity." 
 
 (3) By cJicerfnl and jjroinjd obedience to his precepts. "If ye 
 love me, keep my commandments." 
 
 (4) Bi/ hrotherJi/ love. lie loves those who love Christ. 1 John 
 iv. 20, 21. 
 
 (5) By zeal fur God's house. Loves to be there — loves its wor- 
 ship — prays for it, and seeks its prosperity. " How amiable are 
 thy tabernacles," etc. 
 
 The labours of a sincere Christian will be of a disinterested 
 character. Not done for gain, or for human applause. They will 
 sometimes be connected with opposition — self-sacrifice — self-denial 
 — persecution. These test the sincerity of a man's love. 
 
 II. The Nature of the Benediction. "Grace be Avlth you," 
 etc. This was the earnest desire and prayer of the Apostle, an 
 indication of the extensive benevolence of his soul, v.hieh was 
 always panting after the happiness of man. See Rom. x. 1. 
 
 1. His prayer embraced the communication of Divine Grace. 
 That is, the free and unmerited favour of God. It embraces all 
 arrangements of Divine Love on man's behalf. It includes all the 
 guidance and superintendance of Providence. It includes all the 
 work of Christ — his life — his death — his intercession, etc. It in- 
 cludes all the rich and varied blessings which he can and will 
 bestow on his church. See 2 Tim. i. 9 ; 2 Cor. viii. 9. 
 
 2. All Christians need the grace of God. Because they are Avcak 
 and helpless, and can never conquer their foes, perform their 
 duties, and realize spiritual enjoyment, without it. It is this that 
 strengthens, quickens, animates, and constrains. 
 
 (1) Grace be with them in all the trials peculiar to the age in 
 "which they lived. It was a time of persecution, etc. 
 
 (2) Grace be with them to support them in the time of personal 
 and relative affliction. 
 
 (3) Grace be with them in the time of temptation, and in the 
 hour of spiritual darkness. "When the enemy comes in like a 
 flood," etc. 1 Pet. i. G, 7. May God "l)ruisc" Satan under vour 
 feet. 
 
 (4) Grace be with them in the discharge of Christian duties. 
 
 (5) Grace be with them to sanctify, refine, and make them meet 
 for the inheritance of the saints in light. 
 
 (G) Grace be Avith them in their dying hour. 
 
 Lastly, his prayer embraces heaven itself. Grace be with tliem 
 till it has cfiectuiilly done its work, aud raised them to endless life. 
 1 Pet. i. 13. 
 
TRUTH OF THE BIBLE. — MIRACLES. 27 
 
 The Prayer of the Apostle is general: "^vith all them/' etc. — 
 of Avhatcver nation, mental quality, age, circumstance, condition, 
 etc. 
 
 ArPLICATIOX. 
 
 1. Imitate the catholicity of the Apostle. 
 
 2. It is high time for sectarian bigotry and hostility to cease. 
 Christianity is assailed by virulent foes ; union of Christian effort 
 is necessary. 
 
 3. IIo^Y perilous is the state of those who love not Christ! 
 
 VII. — THE TRUTH OF THE BIBLE— MIRACLES. 
 
 " Am> many other sisfna truly did Jesus in the presence of his di.«riples, which are 
 not written in this book: Hut these are written that ye nii)j;ht believe that Jesus is 
 the Christ, the Son of God ; and that believing ye might have life through his name." 
 — John xx. 30, 31. 
 
 *' Prove all things ;" says the Apostle, " hold fast that which is 
 good." This is not like the counsel of a wild enthusiast, a sec- 
 tarian bigot, or a base impostor. Such persons endeavour to per- 
 suade men to receive their dogmas with implicit confidence ; to 
 believe without inquiry. But Divinely revealed truth courts in- 
 vestigation. It solicits us to examine for ourselves ; to compare its 
 claims with those of opposite systems ; and to receive or to reject, 
 according to the light of evidence. 
 
 The text refers to the miracles of Christ. " Many other signs 
 truly did Jesus," etc. That is, besides the two mentioned v. 19, 
 26. The other miracles which he wrought, and not related here, 
 were such as were necessary to the disciples only, and therefore 
 not revealed to mankind at large. Those which are revealed to 
 mankind. Christians believe, attest the truth of Revelation. The 
 subject to be considered is, 
 
 The truth of God's word is proved by miracles. 
 
 Miracles are supernatural facts, occurrences which bespeak the 
 intervention of a cause superior to, and having a supreme control 
 over, all natural causes. That cause is the interposition of God. 
 A miracle is a divergence from the ordinary operations of nature. 
 There may be extraordinary floods, droughts, earthquakes, atmo- 
 spherical appearances, meteors, changes in the animal economy, 
 and unlooked-for coincidences of events; and yet all may be 
 resolved into the laws of the natural world, without involving nny 
 
 special interposition of Deity. But a miracle is an effect 
 
 produced by the special and inmiediatc interposition of God con- 
 trary to the laws of nature, and that for the confirmation of some 
 doctrine or message as from himself, and having his sanction, 
 though it should be delivered to us by the ministry of men like 
 
28 TRUTH OF THE BIBLE. — MIRACLES. 
 
 ourselves. " These [miracles] are written that ye might helieve 
 that Jesus is the Christ, the Son of God ; and that believing ye 
 might have life through his name.'' Such is the design of 
 miracles. 
 
 The miracles of the Old Testament were wrought to display the 
 Divine power and glory, to inspire his people with confidence, and 
 to confound their enemies. Refer to the burning-bush — the death 
 of the first-born — the passage through the Red Sea — the Manna 
 — the smitten Rock — the destruction of the Assyrian army — the 
 mysterious hand-writing in the palace of Belshazzar — the preser- 
 vation of the three Hebrews from the devastation of the fiery 
 furnace — and the preservation of Daniel in the den of lions. 
 
 The miracles of the New Testament, wrought by Christ and 
 his Apostles, were designed to prove the Divinity of Christianity. 
 He gave sight to the blind, hearing to the deaf, locomotion to the 
 lame, and speech to the dumb. He healed diseases, cleansed the 
 leper, restored the withered hand, turned the water into wine, 
 calmed the stormy ocean, and raised the dead. The same power 
 he gave to his disciples, that their credentials might be known to 
 be Divine. If the miracles which they performed were true 
 miracles, Christ was the true Messiah, the Son of God. In order 
 to ascertain their truth, consider 
 
 1. Their immher. In a single, or even a few miracles, a plausible 
 plea might be urged against the same ; it might be said, there was 
 some mistake, deception, exaggeration, etc. But the miracles 
 were numerous. If there had been collusion, then the greater the 
 possibility of detecting that collusion, the opportunities to do so 
 being so numerous. 
 
 2. They icere pnhlicly ^performed. Neither publicity nor privacy 
 was afi'ected ; but they were wrought as circumstances and as 
 opportunities presented, by the acts of others rather than by any 
 arrangement of their own. They were wrought in the presence 
 of multitudes in all parts of the country, in populous towns and 
 cities, in broad day, and before a whole nation for above three 
 years.* 
 
 3. The charader of their wifnesses. 'Exen the disciples at first 
 were not over credulous, for they, like the Jews, had expected the 
 Messiah under very dijfferent circumstances. They had expected 
 wealth, grandeur, power, and great glory ; but in temporal things 
 they saw only poverty, want, sufi'ering, and woe. If therefore 
 they at length firmly and perseveringly adhered to him, it was on 
 account of the miraculous evidence of his Divinity, and of which 
 they were the witnesses. 
 
 * Iljs miraclps Avcre not only of various kinds, but. as Dr. Palej' remarks, " porformctl 
 in great varieties of situation, form, and manner; at .Jerusalem, the metropolis of the 
 Jewish nation and relijrion, and in different parts of .Tvidea and Oalilee; in cities, and 
 in villasres; in sj'nasotrues, and in private liouses; in the street, and in hiijhw.Tys; with 
 preparation, as in the ease of Lazarus, and by accident, as in the case of the v idoM'a 
 son of Nain ; when attended by multitudes, and when alone with the patient; in tho 
 midst of his disciples, and in the presence of liis enemies; with tlie common people 
 around him, and before scribes, and I'harisecs, and llulers of the synagogues." 
 
TRUTH OF THE BIBLE. — MIRACLES. 29 
 
 The Jews had no favourable prepossessions for Christ. They, 
 like the disciples, expected a very different manifestation. The 
 Sadducees and the Pharisees \yere his most violent enemies, and 
 \Yore ever lyin^; in wait to ensnare him. John ix ; xi. The Jews 
 never denied the working of these miracles. They admitted them ; 
 but instead of ascribing them to Divine agency, they attributed 
 them to the agency of Satan. " lie casteth out devils," said they, 
 '• by Beelzebub,'' etc. Vast multitudes of the Jews yielded to the 
 evidence, embraced the Christian faith, and were the principal 
 persons employed in propagating it among the Gentiles. And if 
 the body of the Jewish nation did not believe, it has already been 
 accounted for. Contrary to the instructions of their prophets, 
 they expected the appearance of a mighty Conqueror, arrayed in 
 regal pomp and splendour. But the lovrly appearance of Jesus 
 Christ had excited in their minds the most inveterate prejudices 
 against him. Besides, the admission of Christianity stood directly 
 opposed to the credit of the several Jewish sects, and to the 
 worldly interests of priests and rulers, who united their efforts, in 
 every possible way, to stir up the prejudices of the people against 
 the religion of Jesus. 
 
 To give the question its due importance, let us summon these 
 witnesses again to the bar ; and, after a fair and impartial hear- 
 ing, let us, like an upright jury, pronounce an honest verdict. 
 Confine the case to the Apostles of Christ : — Is there any reason 
 to believe that they were weak and credulous enthusiasts, imposed 
 upon by false appearances? It was absolutely impossible, con- 
 sidering their circumstances, that they could bo deceived as to the 
 multitude and the kind of miracles which they profess to have 
 Avitnessed. Is there any evidence of their being base impostors, 
 intending, with sinister designs, to deceive others? There is the 
 clearest proof to the contrary. They never required the belief of 
 what they affirmed, merely on their own unaccredited testimony. 
 
 They confirmed their report of the miracles of Christ, by the 
 
 exercise of those miraculous powers with which he had endowed 
 them for this purpose. So far from proposing any worldly ad- 
 vantage by their testimony, they knew they had nothing to expect, 
 and they actually experienced nothing else but persecutions, im- 
 prisonment, and death. If they were neither enthusiasts, nor 
 deceived themselves, nor impostors, intending to deceive others, — » 
 we are bound to declare that they Avere true men, and this verdict 
 is confirmed by the conduct of the primitive Christians, who had 
 an opportunity of closely examining the Apostolic testimony : and 
 who, from a conviction of its truth, professed the Christian faith, 
 and maintained their profession at the hazard and with the sacri- 
 fice of their lives. 
 
 4. The cliaracter of the miracles performed. They were dis- 
 tinguished by the character of henevolenre, em])lematic of those 
 moral miracles which he effects by his Spirit on the souls of men. 
 lie healed all manner of diseases, raised the dead ; discerned, re- 
 strained, and governed the unruly wills and sinful passions of 
 
30 TRUTH OF THE BIBLE. — MIRACLES. 
 
 men ; the brute creation, the winds and the seas, were obedient to 
 his command ; and even devils Avere subject to his control. Multi- 
 tudes of wretched creatures were benefited by such miracles. 
 They were not dictated by selfishness, by the love of applause, but 
 to display the benevolence and power of God, and to confirm his 
 truth, that truth they have invested with the glory of Divine 
 Omnipotency and Immutability. 
 
 How difi'erent do they appear from Pagan and Popish miracles, 
 
 as weeping and bleeding pictures, of very recent relation ! • 
 
 Infidels object to Scripture miracles on account of the jyffgling 
 tricks, which have been imposed upon the world as miracles, in 
 support of Pagan and Popish superstitions. The folly of this ob- 
 jection is at once apparent. It proceeds upon what Bishop Douglas 
 very justly calls the "weak and childish argument, that because 
 some men have been knaves and fools, therefore all must be so ; — 
 that because some men's testimony respecting miracles is false, no 
 testimony whatever for a miraculous fact, ought ever to be taken." 
 
 Let Pagan or Popish miracles be brought to the test, and it 
 
 will appear, either that they were not announced at the time when, 
 and the place where, they were professedly wrought ; or that they 
 were not exposed to public and minute scrutiny ; or, that being 
 closely examined, they have been detected and exposed as base 
 deceptions. If Scripture miracles have no better evidence in their 
 favour, let them sink into deserved contempt. But let them be 
 fairly examined, and it will be found that they were of a difi'erent 
 character in every respect. They were performed publicly ; they 
 were announced when and where they were wrought ; and the 
 reality of them was never contradicted by any of those who ex- 
 amined them.* 
 
 5. Just refer to some of the Objections of infidels. 
 
 Some reject the evidence arising from Scripture miracles, because 
 they were not eye-witnesses of them ; and because they are not re- 
 2)eated in the present day. But how unreasonable is this ! Is God 
 ever to be humouring the caprice of man ? The constant repeti- 
 tion of them would defeat their design, by rendering them common 
 things. The continuance is unnecessary, because the fact of them 
 may be clearly ascertained without seeing them ourselves. There 
 are various kinds of evidence adapted to difi'erent cases and cir- 
 cumstances, and reason demands our belief of what is duly attested. 
 The only evidence which we can justly require of the reality of 
 Scripture miracles, is well-supported testimony ; and this is com- 
 
 * The criteria of Mr. Leslie — the marks, that is, which he has laid down for dis- 
 tinpruishinir true miracles — remain to this day not only unanswered but unassailcd. 
 It is related, indeed, of the well-known author Middleton, that after studying tliese cri- 
 teria for twenty years, he was not able even to conceive of a sin,£,'Ie exception to the 
 force and universality of their application. His rules are these: 1st, tliat the matter 
 of fact, that is, the miracle, be such as that men's outward senses, their eyes and ears, 
 may be judges of it : 2, That it be done pitblicb/, in the face of the world: 3, That not 
 only public monuments be kept up, but that some outward actions should be performed 
 in memory of it: 4, That sucla monuments and such actions or observances be in- 
 stituted and do commence from the time that the matter of fact — the miracle — was 
 done. 
 
TRUTH OF THE BIBLE. — MIRACLES. 31 
 
 pletely sufficient. All our knowledge of ancient facts, and much 
 even of that -svhich relates to the present times, arises from this 
 source ; and consequences the most ridiculous would follow the re- 
 jection of it. History would, in this case, be entirely useless ; 
 persons must discredit whatever they have not themselves either 
 seen, or heard, or experienced; and they must live confined within 
 the circle of their senses, in their own little world, without deriving 
 accessions of knowledge from intercourse with either men or books. 
 
 It is the will of God that miracles should have ceased. They 
 
 are not to bo repeated. The record of them is sufficient — and by 
 that record the faith of man is to be tested. Canst thou, man, 
 
 believe ? The evidence arising from miracles is so strong as to 
 
 leave unbelievers without excuse. 
 
 Some infidels, like Hume, deny the 2J0ssibiUti/ of a miracle, and 
 declare that no evidence whatever can render it credible. This is 
 infidelity run mad. It is Atheism itself; for it virtually denies 
 the Behig, the Power, the Providence of God. Let these be granted, 
 and the possibility of miracles follows as a natural consequence. 
 If what arc called the laws of nature, are under the government 
 of God for certain purposes, may he not occasionally see fit to re- 
 strain or counteract these laws, in order to serve some extraordi- 
 nary and important design ? and can any design be more import- 
 ant, more worthy of such a Divine interposition, than that of at- 
 testing a special revelation of his will ? In one ref<pect, miracles 
 are not only possible and probable, but absolutely necessary ; as 
 the only kind of sensible evidence, by which the authority of a 
 Divinely inspired messenger can be directly confirmed. 
 
 Lastly. The miracles of the Bible are vastly important, as fhei/ 
 conjirm the truth of Christianity. A miracle is the testimony of 
 God — a Divine seal which he has placed upon the Sacred Book, — ■ 
 the signature of his hand bearing witness to its truth and efficacy. 
 
 One of the miracles to which the Apostles principally appealed, 
 the resurrection of Christ, has in it a peculiar weight of evidence, 
 arising, not only from its extraordinary nature, but also from many 
 coincident circumstances : it had been predicted by the Jewish 
 prophets, and foretold by Christ himself; — the unbelieving Jews, 
 being forewarned, took all possible care to prevent it; but it hap- 
 pened at the appointed time, in spite of every opposition, and be- 
 yond all contradiction. On the evidence arising from this miracle, 
 Mr. AVest, formerly an infidel, has expatiated with great force of 
 argument.* 
 
 * But if the apostles could not be themselves deceired, then, of necessity, if the resur- 
 rection of Christ be untrue, they must have been themselves deceivers, t^uch a sup- 
 p<isition, however, is just as contrary to all our experience of the uniformity of vwral 
 iiuture as the theory just disposed of was found to be contrary to ji/n/xical nature. 
 " If," says Dr. Paley, "twelve men, whose probity and good sense I liad lonp known, 
 should seriously and circumstantially relate to me an account of a miracle wroupht be- 
 fore their eyes, and in which it was impossible that they should be deceived; if tlie 
 governor of tlie country, hearing a rumour of this account, sliould call these men into 
 his presence, and offer tliem a short proposal either to confess tlie imposture or submit 
 to be tied up to a gibbet; if they should refuse with one voice to acknowledge that 
 there existed any falsehood or imposture in the case; if this threat were communicated 
 
32 TRUTH OF THE BIELE. -~ MIRACLES. 
 
 To the miracles which he -vyrought, Christ appealed in proof of 
 his Messiahship, when questioned on this subject by the Jews. '*If 
 thou be the Christ, (said they) tell us plainly. Jesus answered 
 them, I told you, and ye belieyed not: the Avorks that I do in my 
 Father's name, they bear witness of me. If I do not the works of 
 my Father, belieye me not. But if I do, though ye belieye not me, 
 belieye the works." John x. 24, 25, 37, 38. "'When John had 
 heard in the prison the works of Christ, he sent tATO of his disci- 
 ples, and said unto him. Art thou he that should come, or do wo 
 look for another? Jcsvis answered, Go and show John again 
 those things which ye do hear and see : the blind receiye their 
 sight, and the lame walk, the lepers are cleansed, and the deaf 
 hear, the dead are raised up, and the poor haye the gospel 
 preached to them." Matt. xi. 2 — 5. The Jews felt the force of this 
 miraculous eyidence, and apprehended its consequences. Thus, 
 after the resurrection of Lazarus, we are informed, " Then gathered 
 the chief Priests and the Pharisees, a council, and said. What do 
 we? If we let him alone, all men will belieye on him." John 
 xi. 47, 48. " So, likewise, a man of the Pharisees, named Nicode- 
 mus, a ruler of the Jews ; the same came to Jesus by night, and 
 said unto him. Rabbi, we know that thou art a Teacher come from 
 God ; for no man can do these miracles which thou doest, except 
 God be with him." John iii. 1, 2. Nicodemus followed his con- 
 viction, and became decidedly a Christian. 
 
 The eyidence, then, arising from miracles, is a yiyid and popular 
 demonstration, equally suited to men of the lowest capacities, and 
 of the most exalted understandings. It is the short and liyely 
 reasoning of an Omnipotent God, and the mind of man must see, 
 in an instant, the connection of these two ideas, a miracle and a 
 Divine revelation. • 
 
 Learn, 1st. The welfare of the soul is the greatest interest of man. 
 Empires and Emperors are left to themselycs ; and are often 
 allowed to conduct their yarious affairs in their own way ; but in 
 the affairs of the souls of men, in the affairs of eternity, God 
 arises in his holy place ; he bows the heayens and comes down ; 
 he stretches forth his hand, breathes forth his Almighty Spirit, 
 controls and changes the powers of nature, shakes the earth, and 
 the sea, and the dry land ; all to call the attention of men to the 
 
 to them separately, yet with no different cfTeet ; if it was at last exconted ; if I myself 
 fsaw them, one after another, consenting to be racked, burned, or stranfjled, rather than 
 ftive up the truth of their account; still, if Mr. Hume's rule be my guide, I am not to 
 believe thom. Now, I undertake to saj', that there exists not a sceptic in the world 
 who would not lielieve them, or who would defend such incredulity." Every one who 
 reads such a statement feels it to be conclusive and irresistible. To suppose that such 
 men, so tried, were after all mere deceiver.s wore to fly in the face of our experience of 
 the uniformity of all those laws which resrulate the moral nature of man. It is super- 
 fluous to add that the apostles, as their writings prove, were more than all in pointof 
 probity, which Dr. I'aley has here assumed, and that they literally suffered all he has 
 de.-;cribed, rather than abandon or modify their testimony to the resurrection of Christ. 
 To hold therefore that they were nevertheless deceivers, were undoubtedly to take for 
 granted a series of the gros.^est and the most gratuitous violations of the laws which 
 regulate our moral nature; in other words, it were to reject tiie miracle of the Resur- 
 rection, on grounds a million times more incredible than the Koeurrection itself. 
 
RELATIOXSniP TO GOD. 33 
 
 undying interests of their souls ; and all to fix their eyes on him 
 who says in mercy, " Look unto me, and be ye saved," etc. 
 
 Learn, 2d. The Reason of the perpetuity of Christianity is, its 
 Divinity, as evinced by miracles. It could not in any age, it can- 
 not now, and it never will be destroyed. Persecution in all its 
 dreadful forms has attempted again and again to destroy it. But 
 the attempts have been vain : for miracles have stamped the gospel 
 with Divinity. Paine, Voltaire, Yolney, Hume, Owen, the authors 
 of the Vestiges of Creation, and the advocates of Nature Worship, 
 may propose their peculiar systems to the world, as a substitute 
 for Christianity, so hateful to them. For a while they may, by 
 their novelty, command the attention of the superficial, and gain 
 adherents. But will they live ? No. As such systems have 
 fared before, so it will be with those which are promulgated now. 
 They will become stale and insipid to the mind, and cease to 
 attract. Infidelity seldom organizes. Where are its benevolent 
 institutions, its useful seminaries? etc. It can have no coherence, 
 no endurance ; for it has no connection with Divinity. 
 
 VIII. — RELATIONSHIP TO GOD TPIE PLEDGE OF 
 EVERLASTING SALVATION. 
 
 *' I am thine, save me ; for I hare sought thy precepts." — Ps. cxix. 94. 
 
 God is the only fountain of true and lasting happiness. From 
 
 every thing on earth man tries to extract happiness. Sometimes 
 he foolishly imagines he succeeds, but the evanescent and unsatis- 
 factory nature of his pleasures convinces him at length to the con- 
 trary. The man who searches for substantial bliss in this world 
 
 is like a ship at sea without anchorage, driven about and tossed, 
 
 and in constant danger of perishing. But how peaceful and 
 
 secure is the Christian ! In all his trials he can look to God, and 
 say, " I am thine, save me," etc. 
 
 I. The claim of David to Divixe Relationship : " I am thine :'^ 
 Thine in covenant, owned by thee, and devoted to thee. 
 
 1. This is Ajyendiar relationship. It cannot be claimed by all. 
 All mankind have been created and preserved by God. They are 
 his workmanship. He is their lawful Sovereign. They arc the 
 creatures of his power. As creatures all may say, " I am thine ;" 
 but few can claim an interest in the covenant of grace, which 
 leads the believer to say, " My Beloved is mine, and I am his." 
 
 2. The claim is for a relationship the most hononrahle and 
 glorious. It is a relation to God. " I am thine." I am a child 
 of God. I belong to the King of kings, etc. — to the Almighty 
 God, the Creator, Proprietor, and Governor of the boundless uni- 
 verse — to the God of infinite love, etc. It is esteemed a great 
 
 c 
 
84 RELATIONSHIP TO GOD. 
 
 honour to bo related to a nobleman, a prince, or a monarch. But 
 all comparisons fail here. Related to God ! "I am thine.'"^ 
 
 3. How lias this relationsliip originaied? It implies previous 
 impediment, as occasioned by sin. All are sinners — in a state of 
 
 alienation. Isa. lix. 2; Eph. iv. 18. In this state there is no 
 
 relationship to God. There is an awful reversion of state. Sin- 
 ners may say to the Prince of darkness, "I am thine." Eph. ii. 
 1, 2, The claim implies the folloAving : — 
 
 (1) I am thine hy r/racions jjurpose. God foreseeing the fall of 
 man, his ruin and wretchedness, made provision for his salvation, 
 by purposing to send his Son into the world to save sinners. See 
 Eph. 7 — 11 : 2 Tim. i. 9. That gracious purpose includes every 
 believer, who is warranted to say, "I am thine." 
 
 (2) I am thine hy conquest. 2 Cor. x. 5. He subdues the op- 
 position of the heart, and inclines it to himself. He captivates its 
 desires and affections. " The carnal mind is enmity against God," 
 but he destroys it. Thou hast conquered me — I am thine. 
 
 (3) I am thine hy purchase. Christ has bought me with a price, 
 sutisfving all the claims of Divine justice ; and he has rescued me 
 from "the grasp of Satan by his Almighty power. Divine justice 
 held me in bondage, on account of the broken law, holding out no 
 liberation till satisfaction should be given. Christ gave it. 1 Pet. 
 i. 18, 19. 
 
 (4) I am thine hy assimilation. I am like him, in degree. This 
 is effected by regeneration — born again — completely changed and 
 made like God. 2 Cor. v. 17. 
 
 (5) I am thine hy adoption. I am not worthy to have a place in 
 thy family ; but thou htist been pleased to take me, an outcast, in. 
 Like the father of the prodigal, thou didst run to meet me, etc. I 
 am thy child, and thou art my Father. 1 John iii. 1 ; John i. 12, 
 13. 
 
 (6) I am thine hy dedication. " One shall say, I am the Lord's," 
 etc. Isa. xliv. 5. As I am "bought with a price, I will glorify 
 God in my body," etc. Thy service is my delight. I am thine to 
 labour — to fight — to defend in thy cause. 
 
 II. The Prayer of David: " Save me." 
 
 As a man, he felt himself weak, frail, dying. As a sinner, 
 guilty and wretched, without mercy. As a Christian, opposed by 
 spiritual foes, and weak and helpless. He might well say, " Save 
 me." 
 
 The Lord will save his people. Isa. xii. 2, 3. " He delighteth 
 in morcv." " I am thine," regenerated, adorned, and adopted by 
 thee. I am thy ransomed one, thy property, thy jewel, and the 
 object of thine everlasting love. Lord, save thine own, for I am 
 
 precious in thy sight. ."Being confident," Phil. i. 0. Men 
 
 preserve that* whicli is valuable. Hence Jehovah says, "No 
 weapon," Isa. liv. 17. " He that toucheth you," Zech. ii. 8. 
 
RELATIONSHIP TO GOD. 35 
 
 1. Save mcfrom sin. That deadly poison — that destroyer of all 
 peace — the instrument of the Old Serpent to destroy me — that 
 which has marred the beauty and desolated the circumstances of 
 the whole human ftuuih\ Lord, save me — from the enticements, 
 the guilt, the domination, the bondage, and the torment of sin. 
 . 2. Save me from my foes. Satan desires to have me. The 
 world is full of allurements — its pleasures and amusements are 
 made fascinating by art, and this poor treacherous heart sometimes 
 gives symptoms of vulnerability, ' Lord, save me.^ Save me from 
 the influence of secular concerns ; let not my business be ray idol ; 
 may I never esteem it and my wealth as my heaven upon earth, 
 and thereby lose the glorious heaven of eternity. Lord, save me ! 
 Save me from my deceitful and wandering heart. 
 
 The wicked often persecute the righteous. So it was with David, 
 V. 95. Lord, save me, and let not mine enemies prevail against 
 me. 
 
 3. Save me from indifferent ism. This is the great sin of the 
 church — its low estate is the effect of its lukewarmness. The chil- 
 dren of the world — the advocates of error — the devotees of super- 
 stition — the lovers of pleasure, are not indifferent. And how 
 miserable is their cause! Mine is an eternall}- glorious one, and, 
 alas ! I am indifferent ! Lord, save me — from carelessness — formal- 
 ity — mere profession. Rev. iii. 13 — 18. 
 
 4. From dislionouring my profession. Phil. iii. 18, 19. 
 
 5. From the errors peculiar to tlietimes in which Hive. Infidelity 
 and Atheism in their various shades. Their arguments, though 
 worthless, may to the superficial mind appear plausible. And the 
 depraved heart is more prone to error than truth. Wonder not at 
 the existence of Atheism. The unrenewed heart is base, is daring, 
 is demoniacal enough to hurl Jehovah from his throne, and turn 
 heaven into hell if it had the power. Lord, save me ! 
 
 Lastly. From the depressing influence of adversity. These 
 personal and relative sorrows — these bereavements — these children 
 of rebellion — these temporal losses, and the drying up of the re- 
 sources of bodily sustenance. Lord, save me from mv troubles. 
 Their name is legion, and such troubles have overwhelmed thou- 
 sands. Let me not be borne down by the torrent. I must soon die 
 myself. The shafts of death are already winged. The grave is 
 ready for me. Lord, save me, and make me a conc{ueror, etc. 
 
 III. The Ground of David's Prayer and Claim. " I have 
 sought thy precepts." 
 
 God's people give evidence that they belong to God. Xoone can 
 be his without a sensible and visible evidence of it. 
 
 The precepts of God are loved and esteemed as an invaluable 
 treasury of good things. 
 
 The precepts of God are regarded as the rule of conduct. 
 
 The Christian labours to understand them. He reads, compares, 
 and searches. "I have sought thy precepts ; " I have carefully 
 
86 RELATIONSHIP TO GOD. 
 
 inqnii'cd concerning my duty, and diligently endeavoured to do it. 
 The word of God is not a strange book to the Christian. lie is not 
 coerced to read it. He regards it as a communication from heaven 
 specially to him — regarding Ids interests. 
 
 This is the result of Divine operation, proving that " lam tJiine! '' 
 For, once I did not love the Scriptures. 
 
 Good men have ahvays been attached to the Bible. Many have 
 shed their blood, rather than even conceal their regard to it. We 
 read in the book of martyrs, of a husbandman who gave a whole 
 load of hay for a leaf of one of the epistles. Boyle, that great 
 philosopher, said, speaking of the Scriptures, "I prefer a sprig of 
 the tree of life to a whole wood of bays." Judge Hale, that orna- 
 ment of his profession and country, said, " If he did not honour 
 God's word by reading a portion of it every morning, things went 
 not well with him all the day." Job said, " I have esteemed the 
 words of thy mouth more than my necessary food." See also 
 Ps. viii. 
 
 APPLICATION. 
 
 1. Examination. Do I belong to God ? 
 
 2. Prayer for salvation must be united with faith. 
 
 3. Let faith bo followed by works to evidence the existence of 
 grace in the soul. 
 
 IX. — MAN VILE. 
 
 *' Behold, I am vile."— Job xl. 20. 
 
 The text enunciates a truth which we must all know, and feel, 
 and lament, before we can obtain Divine acceptance, and prepared- 
 ness for heaven. No one ever valued Christ, and accepted his sal- 
 vation, without such a knowledge and conviction. 
 
 I. The NATURE OF THIS CONFESSION". ^' I am vilc." 
 
 Vile means inward defilement. The term is used to denote that 
 which is base, mean, and worthless. Sometimes it means hateful, 
 1 Sam. iii 13 ; corruptilde, Phil. iii. 21, and frequently, wicked, 
 Ps. XV. 4 ; Isa. xxxii. 5, G ; Rom. i. 26, 
 
 1. This vileness is naiiiral to man. Our first parents were 
 created pure — they fell, and all their posterity have been involved 
 in their fall. Horn. v. 12. 
 
 "Lord, I am vile. concciv'd in sin, 
 And born unholy and unclean; 
 Sprunir from the man M-hose ;;uilty fall, 
 Corrupts the race, aud taiuts ua all." 
 
RELATIONSHIP TO GOD. 37 
 
 *• Soon as we draw our infant breath, 
 The seeds of sin grow up for death; 
 The hiw demands a perfect heart, 
 Lut we're defiled ia everj' part.'" 
 
 2. Thisvileness is internal. It is in the soul — in its thoughts — 
 desires — aflectious — purposes. How vile and wicked are these ! 
 The heart is " desperately Avicked.'' It is a sink of iniquity ; it is 
 the habitation of the plague. Matt. xv. 19. 
 
 3. It is outward or actual. The conduct of man is vile. Look 
 at what you have done — what others, the intemperate, licentious, 
 unjust, depredators, tyrants, assassins, or murderers, have done. 
 For the vileness of man rea.d, Rom. i. Gal. v. 19 — 21. 
 
 4. Refer to the experience of Christians. They are often com- 
 pelled to say, "Behold, I am vile." Job was an eminently pious 
 man. But he often felt the plague of his heart. And every Chris- 
 tian feels it. Were it not for the blood and Spirit of Christ, be- 
 lievers would have no hope. 
 
 5. The influence of this vileness. It separates from God. Pure 
 Deity can have no fellowship with the unclean. It is destructive 
 of all happiness. It has converted this world into a desert — a 
 waste-howling wilderness — an Aceldama — a field of blood. It is 
 condemning, being a violation of the law — the law of God, and 
 merits the penalty declared against transgression. " The soul that 
 sinneth shall die." 
 
 II. What is requisite to produce this coxfession. 
 
 1. Divine Influence, to give a knowledge and conviction of it. 
 
 2. The Instrument used by the Spirit is the word of God. This 
 shows the spirituality of the law, and convinces of transgression. 
 Sometimes this conviction is instantaneous, as in the case of Saul 
 of Tarsus, and the Philippian jailor, at other times it is gradual. 
 
 Happy are they who are brought to this confession ! They are 
 in the way of salvation. There is hope for them. 
 
 III. The Consequences of this confession. 
 
 1. It produces anxiety to obtain deliverance. The soul groans 
 under a burden of guilt, and cannot rest. Their vileness is dis- 
 gusting and hateful to them. " What must I do to be saved? 
 
 2. Self-distrust. The vileness is felt to be too great for human 
 means to remove. 
 
 3. A cordial approval and acceptance of salvation by theflnished 
 work of Christ. It is hailed with rapture. The soul is placed 
 upon that foundation. "The blood of Jesus Christ," etc. "In 
 him we have redemption," etc. 
 
 4. Prayer for the regenerating power of the Spirit, to create 
 anew, to cast out sin, to subdue the heart, and produce hatred to 
 sin. 
 
 4 
 
38 ADVANTAGES OF WAITING UPON THE LORD. 
 
 IMPROVEMENT. 
 
 Learn. 1. If not saved from this vileness in time, it cannot be 
 effected m eternity. 
 
 2. Cultivate candour and tenderness in judging of the faults of 
 others. 
 
 3. Let Christians see the riches of Divine grace. For Christ's 
 sake, God does not regard you as vile. "Ye are complete in 
 him." 
 
 4. You will soon enter a world where no vileness can ever exist. 
 
 X.— THE ADVANTAGES OF WAITING UPON THE 
 LORD. 
 
 "He giveth power to the faint: and to them that have no miKht, he increaseth 
 strenii;th. Even the youths sh.'ill faint and be ^veary, and the young men shall utterly 
 fail. 15ut they that wait upon the Lord shall renew their strength : they shall mount 
 up with wings as eagles, they shall run and not be weary, and they shall walk and 
 not faint." — Isa. xl. 29 — 31. 
 
 This chapter is a very precious one. It is a cabinet of the 
 richest treasures which Divine grace has allotted to the people of 
 God. It has evidently a reference to gospel times. It com- 
 mences Avith a command to all God's ministers to administer com- 
 fort to the aiflicted in Zion. The gospel is an inexhaustible source 
 
 of comfort. A reference is then made to the coming of John 
 
 the Baptist, as the Forerunner of Christ, and also a reference to 
 Christ himself as the great Saviour and Shepherd of His flock, v. 
 3. To the weak in Zion, and the faint-hearted, hoAV consoling 
 must be the description of the grandeur, the power, and the glory 
 of God ! V. 12 — 17. What a God the Christian has ! The pro- 
 phet might well inquire the reason of the church's despondency, 
 V. 27. This inquiry amounts to an admonition. ye afflicted 
 
 and tried, you have forgotten your Divine Refuge — God. We 
 
 often lean upon ourselves, instead of depending upon him. Self- 
 depcndance is essential in some pursuits, but it will not avail 
 here. "Without me ye can do nothing." Without Divine 
 efficiency none are invulnerable to the temptations that are in the 
 world. " Even the j^ouths," etc. 
 
 I. The Characters described. 
 
 1. The faint. To faint, means to become weak through exertion, 
 2 Sam. xxi. 15 ; Judges viii. 4. Or, discouragement, Isa. xiii. 7 ; 
 Lam. i. 22. Terror or dismay, Josh. ii. 9. A Christian may 
 faint, 
 
 (1) From severe and long-conilnued trials. 
 
ADVANTAGES OF WAITING UPON THE LORD, 39 
 
 It may loe from Satanic influence — the wiles of the devil — the 
 injection of the foulest and most malignant thoughts into the 
 mind. lie desires to have the believer — he seeks to devour. 
 
 It may arise from adversity. Lack of the bread that perisheth. 
 How severe this trial! It is enough to make the heart faint. 
 Adversity arising from lingering or painful disease — the body 
 suspended between life and death. When this suspense is long, 
 it is especially painful — and the heart is ready to faint. It then 
 
 needs a cordial which this earth cannot supply. Adversity 
 
 arising from persecution, called tribulation. This threatened to 
 make the Apostles faint. They had "fiery trials," but Divine 
 strength kept them from fainting. See 2 Cor. iv. 1, 16 ; Eph. iii. 
 13. 
 
 (2) Faint. It is expressive of a low state of religion in the 
 lieart. There is the germ of religion there, but it wants Divine 
 energy to make it productive of the fruits of righteousness. There 
 is the bruised reed, and the smoking flax. Instead of great vitality 
 and vigour, there is weakness, etc. 
 
 (3) Faint. This may be constitutional. Physical weakness — 
 great nervous sensibility — mental fear and despondency. Such 
 persons often faint at imaginary evils — what is their state, then, 
 when trials actually come? Consoling truth ! " God knows their 
 frame," etc. 
 
 (4) Faint. It is expressive of spiritual declension. The graces 
 of the Spirit are "ready to die." Rev. iii. 2. This has been in- 
 duced by neglecting prayer— public worship — worldly attachment 
 
 and devotedness. That man's religion was once vigorous and 
 
 exemplary. Look at him now. lie is fast leaving his "first 
 love." 
 
 The disuse of the means of grace resembles the disuse of food. 
 It leads to death. God in the means of grace feeds and nourishes 
 the soul. . Neglect this, and spiritual life will faint and die. 
 Hence the exhortation, Ileb. xii. 3. 
 
 2. No miglit. Without external resources. It is an awful 
 thing to be faint and ready to die, and to be without remedy. 
 But so it is with the sinner. He is " ready to perish." "The 
 whole head is sick, and the whole heart faint." Isa. i. 5. 
 
 Therefore no might to save themselves — have tried all human 
 resources, and they have failed, as physicians of no value — com- 
 pletely helpless as to the performance of religious service, and the 
 conquest of spiritual foes. "There is no health in us." 
 
 3. The procedure of the self-confident is to he deprecated. " Even 
 the youths shall faint," etc. None by their own wisdom and 
 strength shall succeed iu the Christian warfare. What is a bright 
 and vigorous intellect, or physical energy and courage, in the 
 battles of the Lord, una.s.sociutcd with Divine strength ? It is he 
 that must teach our " hands to war, and our fingers to fight." lie 
 must be our " shield and buckler." Some run well, fight well, 
 
40 ADVANTAGES OF WAITING UPON THE LORD. 
 
 labour well, for a short time; but something "hinders." They 
 become " weary and utterly fall." Alas ! we expected much from 
 them, but have been disappointed. 
 
 II. An important Duty. " They that wait upon the Lord," 
 etc. 
 
 To "wait" signifies to serve. Num. viii. 24; Acts x. 7 ; 1 Cor. 
 ix. 13. Sometimes, dependance, Ps. cxlv. 15. Also to expect, to 
 look for. Gal. v. 5. The term in the text includes some of these 
 senses ; but it is a little more expressive. It means, application 
 AND EXPFXTATiON. Wait iipoR the Lovd, humbly and believingly 
 go to God, present thy petitions, and patiently wait for his bless- 
 ing. Waiting upon the Lord, 
 
 1. Is prompted by a sense of need. The sinner, or the declining 
 Christian really feels himself "faint" and without might, and 
 that if unrelieved he must perish. Like the Prodigal, both are 
 famished, Luke xv. 
 
 2. A recognition that it is tJie prerogative of God to revive and 
 strengthen. " He giveth power to the faint," says the text, " and 
 to them that have no might," etc. See Isa. xli. 10, 13, 14. 
 
 3. Theg tvait upon God where he is to he found. He meets his 
 people in his house — in the closet — in the discharge of holy ser- 
 vice, /or strength is given in jjcrforming service. 
 
 Where'er we seek him, he is found, 
 And every place is holy ground. 
 
 4. They wait upon him in a manner apjyrojyriate to their oicn 
 character. With penitence. Sin has caused them to be unwatch- 
 ful, weak, declining, and faint. They are humble for it. "I 
 have sinned against heaven." ^Yiih. faith. Faith in Christ. No 
 self-dependance. 
 
 'Nothing in my hnnd I bring, 
 Simply to thy cross I cling." 
 
 With jDaUcnce, and resignation. Wait. The trial which afflicts 
 thy soul, and makes thee faint, he may not remove at all — or not 
 remove it yet ; still he Avill not withhold strength from the earnest 
 and believing applicant. Paul's thorn in the flesh Avas not to be 
 removed, but God strengthened him proportionally, and kept him 
 from fainting. 2 Cor. xii. 9, 10. 
 
 III. The gracious Results of waiting upon the Lord. " Shall 
 renew," etc. 
 
 1. Bcneioal of strength. To renew,* means to change.^ Shall 
 chano-e the weakness and decrepitude of spiritual declension, for 
 
 * "They shall put forth fresh feathers, like the moulting eagle." It has been a com- 
 mon and pojiular opinion, that ihe eairle lives and retains his vigour to a great age; 
 and that, beyond the common lot of other birds, be moults in his old age. and renews 
 liis feathers, and with them liis youth. Whether the notion of the eagle's renewing 
 his youth is in any degree Avell founded or not, I need not inquire; it is enough for a 
 poet, whether sacred or profane, to have the authority of popular opinion to support 
 an ima-'e introduced for illustration or ornament. — L'j>. Lowth. 
 
ADVANTAGES OF WAITING UTON THE LORD. 41 
 
 active and vigorous life, and holy enjoyment. ''Rene^ved in the 
 spirit of their mind." God does this by his Spirit. See Col. i. 
 11 ; Phil. iv. 13 ; 2 Tim. ii. 1. 
 
 The poor afflicted saint vras fast fainting and sinking ; now his 
 strength is renewed by waiting upon God and " in the midst of his 
 
 patience he possesses his soul." The tempted one was rapidly 
 
 giving way ; but waiting upon God has strengthened him, and 
 given him the shield of faith, and he resists the darts of the 
 AVicked One [amplify]. The declining Christian was almost 
 separated from Christ, but he waited upon God, and he repaired 
 the bruised reed, replenished the smoking flax, and supplied the 
 lamp vrith new oil. Ho shines again, and enjoys his " hrst love." 
 The fallen, God has raised up. 
 
 God strengthens for every duty, every danger, and every foe. 
 " My grace is sufficient for thee." The way may be rough, the 
 enemies powerful, the waters deep, but God will sustain. " When 
 thou passest through the waters," etc. Isa. xliii. 2. rich pro- 
 vision I Waiting upon the Lord will give me strength to labour 
 
 strength to conquer strength to sufter and strength to 
 
 die. 
 
 2. Constant approximation towards heaven. " They shall mount 
 up with wings as eagles." God having renewed their strength, 
 he will also by his Spirit lead their thoughts, aifections, and 
 desires towards heaven. Their conversation shall be in heaven — 
 their affections fixed there. Col. iii. 1, 2. As the eagle flies a 
 great height, so the Christian by faith and hope soars to Jehovah's 
 throne, and says, " Whom have I in heaven," etc. " when shall 
 I come and appear before God." As the young eagle is assisted 
 by its parent in its first attempts to fly, bearing it upon the Aving, 
 and teaching it to ascend, so God, on the wings of his Spirit bears 
 up the soul to his radiant abode on high. 
 
 And there are special times in the believer's life when his 
 thoughts are beautifully and rapturously fixed on heaven. Stand- 
 ing on Pisgah's top, and looking through the telescope of faith, he 
 sees the glory of God and the Lamb. He sees the fertile plains 
 of the heavenly Canaan, and the immense wealth and glory of the 
 city of God. Earth then appears a shadow, wealth a bubble, etc. 
 
 While on the verge of life I stand, 
 And view the sceue en either hand, 
 My spirit strug.des with its clay, 
 And longs to wing its flight away. 
 
 Where Jesus dwells iny soul would be, 
 I long that upper world to see ; 
 Earth, twine no more about my heart, 
 Tor 'tis far better to depart. 
 
 3. Great activity and perseverance. "They shall run," etc. 
 Strengthened with all might by the Spirit in the inner man, 
 mounting up to heaven on the wings of contemplation and faith — 
 in fact, seeing heaven, the prize suspended from the goal, they 
 
 4" 
 
42 THE PERSECUTOR CONVERTED. 
 
 may well run the race that is set before them. The crown, the 
 kingdom, the ecstacy, the music, the company, the beatific vision, 
 
 allure. Hence they gird up the loins of their minds and run 
 
 they lay aside every weight, and run the race, etc. The voice of 
 enchantment calls to them to stop — the gold and silver of the 
 world, houses and land, and all earthly vanities, etc., call out, 
 Stop ! But the heavenly racer answers. No. I have seen heaven, 
 and therefore superior joys than j-ou can give. No, hinder me 
 not, " I will run in the way of God's commandments." lie 
 " runs and is not weary." For God gives new strength continually 
 — new discoveries of heaven — yes, the "inward man is renewed 
 day by day." The strength of a Christian, as derived from God, 
 is inexhaustible. 
 
 "They walk and not faint." They go about their spiritual 
 business, and flag not. They serve the church without reluctance, 
 with cheerfulness and pleasure, and never tire. Like the Saviour, 
 they go about doing good, and they are " not weary in well-doing, 
 for in due season, they shall reap if they faint not." They live 
 upon their work — it is their food, and as long as they can take 
 food they cannot faint. " It is my meat and di-ink to do thy will, 
 God." 
 
 Running and walking without weariness and fainting, must 
 imply, approximation to perfection. It is a ripening for heaven. 
 They are getting nearer it every day, and they are becoming as a 
 bride adorned for the Bridegroom. The word tvaJk in Hebrew 
 implies progression. Hence it is said, the voice — the thunder of 
 God walked in Eden, the trumpet walked, that is, waxed louder 
 and louder. 
 
 In conclusion, believer, think of thy happiness. God will do 
 all this for thee. what an unfailing refuge ! 
 
 Sinner, thou hast no refuge. " Thy whole head is sick, and 
 
 thy heart faint." Go to Christ the Physician of thy soul, and he 
 will save thee. 
 
 XL —TUP] PERSECUTOR CONVERTED AND 
 PRAYING. 
 
 "Behold, he prayeth." — Acts ix. 11. 
 
 The Apostle Paul was a Jew by birth; but having been born 
 in the city of Tarsus, he was entitled to the privileges of a Roman 
 citizen. By trade, lie Avas a tent-maker. He was a man of edu- 
 cation, having studied under Gamaliel, a learned doctor of the 
 laAV. As to his ridigion, he was a zealous, bigoted, and intolerant 
 Pharisee, a determined opponent of Christianity, and a most violent 
 persecutor. His opposition commenced from the martyrdom of 
 Stephen. Acts vii. 57. See also. Acts viii. 1 — 3 ; ix. 1, 2, and in 
 
THE PERSECUTOR CONVERTED. 43 
 
 the folloAving verses, his marvellous conversion is narrated. See 
 also, Acts xxii. 1, etc. ; xxvi. 
 
 As Saul of Tarsus vras so fierce and terrible a man, the mind 
 of Ananias had to be prepared and fortified, otherAvisc he would 
 have hesitated to go and instruct him ; v. 13, 14. To satisfy his 
 fears, he was assured that he was a changed man, a chosen instru- 
 ment, and a praying convert. "Behold, he prayeth.'' Consider, 
 
 I. The text and its connection as exhibiting a most amazing 
 contrast. 
 
 Before, we see him aiding in the martyrdom of Stephen, and 
 consenting unto his death. After which, with malevolent hate of 
 Christ, " he made havoc of the church,'^ etc. lie was the prince 
 of persecutors, and was regarded with the utmost complacency by 
 the Jewish hierarchy, as the best instrument they could employ 
 for the destruction of Christianity. See him in his career — mark 
 the ferocity of his heart — like the "murderer from the beginning,^' 
 he seeks to devour. 
 
 Yes, the hate of his spirit you well might learn, 
 From his pale high hrow, so bent and stern, 
 And the glance that at times shot angry light. 
 Like a flash from the depth of a stormy night. 
 
 'Twas Saul of Tarsus, a fearful name, 
 
 And wed in the land with sword and flame; 
 
 And the faithful of Jesus trembled all, 
 
 At the deeds that were wrought by the furious Saul. 
 
 And Saul went on in his fiery zeal; 
 The thirst of his fury no blood could quell. 
 And he went to Damascus with words of doom, 
 To bury the faithful in dungeon gloom. 
 
 Look at him now, and mark the contrast ! What is he doing? 
 Praying — praying to that Jesus whom he. hated, and whose 
 
 followers he would have murdered. He has seen his glory 
 
 heard his voice — felt his Spirit, and is noAv prostrate in the dust, 
 praying. The vail is taken from his mind — the adamant from 
 his heart — the rebel is conquered now. What a contrast ! "Be- 
 hold, he prayeth !'' What will the Jews think? What will the 
 high-priest say? 
 
 Have you ever been on the ocean amid the raging of a fearful 
 storm — when the devouring wave, and the rolling billow, have 
 assailed your frail bark ? Did not your heart die within you as 
 you were ready every moment to be engulfed ? But the God who 
 holds the winds in his fists, and the waters in the hollow of his 
 hand, uttered his voice, " Peace, be still,'' and immediately there 
 
 was a great calm. So it was with the church in the days of 
 
 Saul of Tarsus. He was the chief clement in the stormy perse- 
 cutions which raged against the church. The storm made dreadful 
 havoc, and threatened to engulf Christianity. But Jehovah calmed 
 his rage as he journeyed to Damascus, made his wrath to praise 
 
 him, and the remainder of that Avrath restrained. " Then had 
 
 the churches rest throughout all Judea, etc., v. 31. 
 
44 THE PERSECUTOR CONVERTED. 
 
 II. As exhibiting the power of God, and the riches of Divine 
 grace. 
 
 "Will this man ever be converted? Tliis man -svho was exceed- 
 ingly mad against Christians, and persecuted them even unto 
 death — this intolerant and bigoted Pharisee? Go to him, and ply 
 him with the ordinary instrumentality of the church ; preach to 
 him Jesus as the Messiah, and the resurrection, with the most 
 powerful eloquence, and the most cogent arguments, and you will 
 find him impenetrable and invincible to conversion by human 
 means. 
 
 No character presented so many insuperable obstacles to the 
 attainment of such a result. His conversion is one of the greatest 
 marvels in the history of heaven's transforming grace. It was 
 not open profancness; licentiousness, etc., that formed the barrier. 
 The man who is hourly making work for repentance is far more 
 accessible to saving convictions than he Avho proudly feels that he 
 needs no repentance. The Pharisee, clothed in the panoply of 
 his self-righteousness, is invulnerable to the shafts which the 
 gospel aims at the hearts of ordinary sinners. And Saul was 
 
 armed at all points with armour of proof. Only the power that 
 
 created the world could transform him into a Christian. For what 
 had he done? He had not only been a blasphemer and a mur- 
 derer, but he had pleaded the Divine sanction as the motive and 
 justification of his course. lie closed his eyes too against all 
 evidence of Christ's Messiahship. That must have been visible 
 all around him. His heart must have been impregnated with the 
 cruelty and the obduracy of a demon, when, unrelentingly, he saw 
 Stephen die, commending his spirit to Christ, and praying for the 
 forgiveness of his murderers. Among all enormities of human 
 wickedness, persecution is the most hateful, and the persecutions 
 of Saul were most inexcusable and most aggravated. Fearful is 
 the guilt implied in the question addressed to the guilty culprit 
 by the voice from Heaven, " Saul, Saul,'' etc. Why, indeed ! 
 Terrible reasons rush upon his guilty spirit — he is confounded — 
 the " chief of sinners" falls prostrate to the earth ; and in svibse- 
 quent years he frequently adverted to the scene with tears of 
 penitential sorrow, mingled with adoring gratitude and love. See 
 1 Cor. XV. 8. 
 
 His conversion therefore was an illustrious display of Omnipo- 
 tence, and the riches of Divine grace. So he viewed it. 1 Tim. 
 i. 12—17. 
 
 III. As giving a shock to the kingdom of Satan, and as accele- 
 rating the progress of the gospel. 
 
 By the conversion of Saul, Satan lost one of his chief instru- 
 ments. He had agitated the whole church — the extent of the 
 influence of the devastation may be ascertained from verse 31. 
 
 Think of his eminent talents — his literary acquirements — 
 
 his heroic zeal — his despite of danger — his disinterestedness and 
 humility — his holy life — his heaven-born spirit — his vast labours 
 
THE PERSECUTOR CONVERTED. 45 
 
 and extensive success ! These are the rich and triumphant trophies 
 of Divine grace. And then those intelligent, precious, and con- 
 soling Epistles, ^vhich the Spirit dictated him to pen. What would 
 the church have been without them? By his conversion Satan 
 lost — the church gained. 
 
 IV. As proving the truth of Christianity. In 1 Cor. xv. 1—8, 
 
 he gives his testimony to the truth of Christ's resurrection. 
 
 lie received not only the testimony of his fellow-apostles, but he 
 was himself an eye-witness of his majesty and glory. With pro- 
 priety then he said that he had received the doctrine of the gospel, 
 not from men, but from God. 
 
 Could the Apostle have been an impostor ? Impostors generally 
 deceive to enrich themselves. But the Apostle abandoned the 
 society of the rich for the society of the poor, as the first Christians 
 were. He worked with his own hands. Is it compatible with 
 imposture to abandon wealth for poverty ? 
 
 Did the Apostle seek poicer? If he did, he adopted the most 
 unlikely course to obtain it. Christianity was then assailed by 
 the Jewish and Heathen governments, who incessantly sought to 
 martyr its advocates. 
 
 Was he anxious for honovrf To become a Christian then, and 
 especially an Apostle, was to be defamed, and to be accounted as 
 the filth of the world, and the offscouring of all things. He was 
 distinguished already as a Jew, and honoured and applauded by 
 the hierarchy. He had received the best education his country 
 could afford, and had every prospect of rising to distinction and. 
 office. By becoming a Christian, he made his friends his most 
 bitter foes, and how could he expect fame from them? 
 
 Did he seek ease and pleasure ? Let his life of indefatigable 
 labour, and constant persecution and suffering, declare. To spread 
 the gospel, he travelled from country to country, encountering the 
 greatest dangers, enduring the severest hardships, insulted by the 
 populace, punished by the magistrates, scourged, beaten, left for 
 dead ; expecting, wherever he came, a renewal of the same treat- 
 ment, and the same dangers ; yet, when driven from one city, 
 preaching in the next, spending his whole time in the employ- 
 ment, sacrificing to it his pleasures, his ease, his safety ; persist- 
 ing in this course to old age, unaltered by the experience of per- 
 verseness, ingratitude, prejudice, desertion ; unsubdued by anxiety, 
 want, labour, persecutions, unwearied by long confinement, undis- 
 mayed by the prospect of death. See 2 Cor. xi., and 2 Tim. iv. 
 6 — 8. Is this the course of an impostor, or a man seeking fame ? 
 llecollect too his hostility to Christianity before his conversion. 
 Infidels often say that Christians are prejudiced in favour of their 
 religion. But here was a man, at first a bitter infidel, and foe to 
 Christianity. All the prejudices of his education, and his worldly 
 prospects, all his former vioM'S and feelings, Averc opposed to the 
 gospel of Christ. But he became its firm advocate and friend, 
 and it is for infidels to account for this change. There must havo 
 
46 THE PERSECUTOR CONVERTED. 
 
 been some cause, some motive for it ; and is there any thing more 
 rational than the conchision that Saul was convinced of the truth 
 of Christianity? Nothing else hut a religion from heaven could 
 produce this change. Here then is the independent testimony of 
 a man who was once a persecutor ; converted, not by the preach- 
 ing of the Apostles ; changed in a wonderful manner ; his whole 
 life, views, and feelings revolutionized, and all his subsequent days 
 evincing the sincerity of his feelings, and the reality of the change. 
 He is just such a untness as infidels ought to be satisfied with ; 
 whose* testimony cannot be impeached ; who had no interested 
 motives, and who was willing to stand forth anywhere, and avow 
 his change of feeling and purpose. We adduce him as such a 
 witness ; and infidels are hound to dispose of his testimony, or to 
 embrace the religion which he embraced. 
 
 V. As teaching the duty and privilege of prayer. *' Behold, he 
 prayeth." 
 
 Prayer is an evidence of Divine renovation — of spiritual life.— — 
 An infant, as soon as born, begins to cry, an indication of life, 
 want, and dependence. So when a sinner is really converted, he 
 begins sincerely to pray, a sure proof of spiritual life, want, and 
 dependence. This will be the practice of the believer till his life 
 shall end. Grace entered the heart of Saul, and manifested its 
 existence there by the utterance of prayer, — prayer for mercy — 
 prayer for salvation. As soon as the churches heard he was a 
 praying man, they instantly concluded that he was a converted 
 man. Observe as to the excellency of true prayer. 
 
 1. It is always prompted by a sense of need. The publican. 
 
 2. It is sincere. It is the prayer of the soul, because the soul 
 groans under bondage, and pants for deliverance. 
 
 3. It is penitent and liumhle. The prodigal. 
 
 4. It is earnest. " The effectual, fervent prayer,'' etc. 
 
 5. It is helieving. Faith in the Mediator. " No man can come 
 unto the Father, except by him." 
 
 IMPROVEMENT. 
 
 1. That the glorified saints before the throne of glory were once 
 vile and sinful as we are. 
 
 2. This subject gives the greatest encouragement to those who 
 feel their spiritual ruin. If there was grace for Saul of Tarsus, 
 there is also salvation for them. 
 
 3. How fearful the state of those who reject salvation, and all 
 evidence of its truthfulness. 
 
THE EXALTATION OF THE RIGHTEOUS. 47 
 
 XII.— THE EXALTATION OF THE RIGHTEOUS AT 
 THE LAST DAY. 
 
 Then shall the King say unto them on his right hand, Come, ye blessed of my Father, 
 inherit the kingdom prepared for you from the foundation of the world. — Matt. 
 XXV. 3i. 
 
 The doctrine of a future judgment is enunciated by most of the 
 
 pacred writers. It will be a solemn and interesting event. 
 
 To the wicked it presents a scene of terrors. To the righteous 
 
 it is full of interest. It will be the "day of the manifestation of 
 the sons of God," when they shall be acknowledged, honoured, and 
 
 glorified by the Judge. The process of the Last Judgment, and 
 
 its momentous results, are here graphically stated by him who is 
 ordained of God to be the Judge of all. Acts xvii. 31 
 
 Consider the subject as follows: — 
 
 I. The Invitation is given by the King. " Then shall the 
 King say." Christ is called King. And his royalty and all its 
 exalted honours are the reward of his sufferings and death. He is 
 now the King — Head of his church, Ps. ii. 6 ; John xviii. 37 ; Rev. 
 xvii. 14; xix. 16. How extensive his dominion — how great his 
 glory, according to these texts. Blessed then will they be who 
 shall hear the favourable voice of the King of kings, &c., amid the 
 solemnities of judgment. 
 
 II. The GLORIOUS distinction OF THE Righteous. "Say to them 
 on his right hand." The whole world is supposed to have 
 assembled at the j udgment-bar. The righteous have been separated 
 
 from the wicked, and placed at the right hand of the Judge. ■ 
 
 The right hand is the place of honour, dignity, and special favour. 
 Eph. i. 20 ; Ps. ex. 1 ; Acts ii. 25. The left hand was the place of 
 dishonour, denoting condemnation. Eccles. x. 2. Consider the 
 happiness of the righteous at the right hand, as contrasted with 
 the position of the wicked ! 
 
 III. The pleasing and significant character under which the 
 righteous are addressed. "Blessed of my Father." That is, 
 made happy, or raised to felicity by my Father. Their present 
 honours and dignities, their immediate entrance with me into my 
 kingdom, their everlasting life, have all been effected by my 
 Father. "Blessed of my Father," his chosen, redeemed, regen- 
 erated, adopted, and beloved children, whom he has determined 
 to render blessed for evermore. Blessed of the Father, because 
 
 1. He gave his Son as their ransom. John iii. 16 ; Rom. viii. 
 32. This is the basis of their faith and hope. 
 
 2. He has blessed them v^'iih jicstift/inc/ grace. No longer cursed 
 by the law as transgressors, but justified by the grace that is in 
 Christ Jesus our Lord. Gal. iii. 9 — 13. They are not only par- 
 doned, hut justijied, two valuable and distinct blessings. By justi- 
 
48 THE EXALTATION OF THE RIGHTEOUS. 
 
 iicntlon, tboy arc regarded as innocent, and treated as though they 
 had never sinned. Hence, for their innocencj^, they are called. 
 " sheep/' V. 33. 
 
 They 
 justified, 
 
 ^ , — -^ , .-ildren. 
 
 They have the Spirit of adoption. John i. 12 ; Rom. viii. 14 — 17 
 Gal. iv. G. 
 
 4. Blessed with the sanciifijing influence and graces oftlie Holy 
 Spirit. This renders them obedient, and their obedience is evan- 
 gelical. Hence Christ, as the Judge, will make known their good 
 works as the effect of their faith and love, v. 35 — 40. These are 
 not meritorious, but the fruits of the Spirit, proving tJiat they have 
 really been blessed. 
 
 5. Blessed of the Father in contraclistinction to the despite of the 
 tcorld. Though despised and reproached by the world, yet the 
 Father loves and blesses them. Deut. xxxiii. 29. 
 
 IV. Their future exaltation. "Come, 3^0 blessed," etc. 
 
 1. He gives them a gracious welcome. He calls them to "come" 
 to him, that they may behold and share his glory, and concur with 
 
 him in the judgment about to be given to the wicked. As 
 
 Matthew Henry observes, " Come,'' that is, welcome, ten thousand 
 welcomes, to the blessed of my Father ; come to me, come to be for 
 ever with me, you that followed me, bearing my cross, now come 
 along with me bearing the crown. The blessed of my Father are 
 the beloved of my soul, that have been too long at a distance from 
 me ; come, now, come into my bosom, and rest in my love. Oh how 
 this will gladden the saints, in that day. AYe now come boldly to 
 the throne of grace ; but we shall then come boldly to the throne 
 of glory, and this word holds out the golden sceptre, with an assur- 
 ance that our requests shall be granted to more than the half of 
 the kingdom. Now, the Spirit saith. Come, in the word ; and the 
 bride saith. Come, in prayer, leading to sweet communion, but the 
 perfection of bliss will be when the King shcdl say, Come.^^ 
 
 2. Their everlasting destiny is to inherit thehingdom. "Inherit 
 the kingdom," meaning the kingdom of heaven. What a glorious 
 inheritance ! It is the dwelling-place of God. It is the abode of 
 angels. Its glories must therefore be inconceivably great, A 
 kingdom is reckoned the most valuable possession on earth, and 
 it implies the greatest wealth and honour. The monarch of a 
 kingdom wears the crown, wields the sceptre, and commands its 
 treasures. But what is this to the Kingdom of heaven, where all 
 the saints shall be kings ? 
 
 Its glory is set forth by crowns — palms — Avhito robes. See Matt, 
 xiii. 43. Its riches are immense— riches of glory — its streets are 
 paved with gold and precious stones. Its pleasures are all rational, 
 and never satiate — always new and abundant, called "rivers of 
 pleasure." 
 
THE EXALTATION OF THE IIIGIITEOUS. 19 
 
 They shall "inherit" this kin^-'lom. The inlieritancc is only 
 for the children of the Divine family. "If sons," etc. Gal. iv. 7, 
 but not otherwise. The sons only shall enjoy their Father's estate. 
 There they will feel that the kingdom is their own. As tliey look 
 at its vast wealth and grandeur ; as they hear its delightful melo- 
 dies ; as their hearts pulsate with joy, tliey will say, " All this is 
 mine I — to inherit — for ever ! '' 
 
 3. It \^, prepared. Infinite wisdom, almighty power, and incon- 
 ceivable love, have prepared it. It is great like the great God. It 
 is hoi}' like the holy God. It is infinitely blissful like the infinitely 
 Happy One. It is eternal like the immutable God. It is pre- 
 pared by means of Christ — by his death — and heaven is tlte pur- 
 chased jjossession. Into it he entered as our forerunner. John 
 xiv. 1, 2, etc. 
 
 This preparation implies its suitability and adaptation to the 
 wants and aspirations of an immortal spirit redeemed. Nothing 
 here can satisfy it: the novelty of every thing here departs — every 
 thing satiates. But at the right hand of God there is " fulness of 
 
 joy, and pleasures for evermore.'"' It is the prepared Canaan 
 
 after all the trials of this world's wilderness — an exemption from 
 all evil. 
 
 4. It is the kingdom prejmred from the foundation of the world. 
 God foresaw that man would fall, and his purpose to redeem was 
 coeval with his purpose to create, that both might yield a revenue 
 of praise to himself. Eph. i. 4. wondrous love ! before this 
 world was made, even then did Jehovah form the plan of mercy to 
 save sinners ; and onwards till Christ exclaimed on the cross, '" It 
 is finished," and thence till now, his heart has been fixed on the 
 happiness of believers, and it is his own blessed promise, " I will 
 never leave thee, nor forsake thee." 
 
 Lastly. What a radiant influence then does the Royalty of 
 Christ, and the arrangements of his grace, cast over future scenes. 
 He is our King and our God. When we die, he will stand by our 
 bed, having the keys of death and the invisible world suspended 
 at his girdle. He openeth and no man shutteth. Death is entirely 
 under his control. In those solemn moments, he will appear as the 
 Shepherd of his flock, as the unfailing Surety of his people, and as 
 the King of saints. Then the soul, about to leave the body, and 
 stretching its wings for its flight, will have an Almighty arm on 
 which it may safely recline. With one hand this gracious King 
 shall hold the anchor of hope, and with the other signal the way 
 to glory. 
 
 This Almighty King has power over the grave, and at the last 
 day, he will descend from heaven, and raise the bodies of his saints 
 from their long sleep in the dust. He will change and so fashion 
 our vile bodies like unto his own glorious body, and reunite them 
 to our souls, purified, immortal, and happy. with what rapture 
 shall we arise to gaze on the Judge descending from heaven, in 
 "the glory of his Father, with all his holy angels." How will 
 
 5 Ti 
 
50 GOD A HABITATION. 
 
 our souls beat with ecstacy when the same glorious and everlast- 
 ing King shall place us on his right hand in glory and honour, 
 which the rnonarchs of earth will covet in vain, and before which 
 all earthly grandeur shall sink to nought. Vvith what heavenly 
 melody will the voice of the Redeemer sound in our ears, when he 
 proclaims, " Come, ye blessed,^' etc. IIow will the soul distend 
 with transport, when, accompanied by the church of the first-born, 
 and surrounded by thrones, principalities, and powers, it shall 
 commence its flight towards the highest heavens, to be made pil- 
 lars there to go out no more for ever. What a celestial sunshine 
 will irradiate the mind, when we shall be presented before the 
 throne of Jehovah, and settled with angels and saints in our own 
 immortal inheritance, and final home, and find ourselves free from 
 sin, free from all sorroAV, and our heavenly life commenced, which 
 will be for ever vigorous and young. " Thy sun shall no more 
 go down,^^ etc. 
 
 XIII. — GOD A HABITATION. 
 
 A METAPHORICAL SKETCH. 
 
 "Be thou mj' strong Habitation, whpreunto I may continually resort." — Ps. Ixx!. 
 
 3. Or, P,«. xc. 1. — "Lord, thou hast been our Dwelling-place (or habitation) in all 
 
 generations." 
 
 The soul needs a refuge. Its circumstances are of a necessitous 
 character. Regard man as a vile, condemned, and ruined sin- 
 ner, as a proof that he wants a refuge. Regard the Christian 
 
 as conflicting with sin, the flesh, the world, etc., and it will be 
 
 evident that a Divine Refuge is necessary for his safety. God 
 
 therefore bows the heavens and comes down to be the refuge of 
 repentant and believing sinners. lie is their shelter and habita- 
 tion through life, and their everlasting portion in heaven. "Be- 
 cause thou hast made the Lord, who is my refuge, even the Most 
 High thy Hahitaiion ; there shall no evil "befall thee, neither shall 
 any plague come nigh unto thy dwelling." Ps. xci. 9, 10. As a 
 well-fortified castle or town affords safety to those within it, so is 
 the Lord the defence of his people. 
 
 I. To every house or habitation there is a way leading to it, and 
 a door through which to enter into it, which is freely opened only 
 to approved friends. 
 
 The Lord Jesus Christ is the Waj/ that leads to this Divine 
 Habitation. " I am the watj," etc. John xiv. 0. He is a Prophet 
 to enlighten, a Priest to atone, and a King to subdue and govern. 
 He is also called the Door^ which lets into this Habitation. A 
 
aOD A HABITATION. 51 
 
 Door that is alwayn open to the penitent and believer. See 
 Jo'nn X. 9. 
 
 "The happy gates of gospel grace, 
 bland open night and day ; 
 Come, sinners, here receive supplies, 
 And drive your wants away." 
 
 II. It is a legal right and propriety which render a habitation 
 valuable, and interesting. A passer-by may cast a transient look 
 at it, but it does not interest him because it is not his. 
 
 It is an interest in God through Christ that causes the saint 
 highly to prize and adore him. " Thou art my God, I Avill exalt 
 thee ; I will praise thy name," Isa. xxv. 1 ; Ps. cxviii. 28 ; " The 
 Lord is my portion," &c. Lam. iii. 24. what a portion ! Think 
 of his attributes — of the riches of his grace — the gifts of his Spirit — 
 the purposes of his love- — the guardianship of his angels — the in- 
 fluence of his presence — the provisions of his house — the promises 
 of his word — and the glories of his heaven ; for all these are the 
 rich inheritance of God's people. All these are mine ! AVhat a 
 rich habitation ! What a precious Dwelling-place ! 
 
 When I can say my God is mine, 
 When I can feel thy glories shine, 
 I tread the world beneath my feet. 
 And all the earth calls good or great. 
 
 III. A habitation or house is a shelter or covert from heat and 
 cold, from wind and rain, from snow and hail, and the stormy 
 blast. 
 
 God is the soul's chief and only Sanctuary. "What time I am 
 afraid, I will trust in thee," Ps. Ivi. 3, or, as the original means, 
 / loill retire into thee, as my Habitation, for shelter, " for thou art 
 a strength to the poor and needy, and a refuge from the storm." 
 See Isa. xxv. 4. In awful convulsions of state, revolutions of 
 kingdoms, and death-producing epidemics, which afflict the world, 
 those who dwell in God shall be perfectly safe. 
 
 . If burning beams of noon conspire 
 To dart a pestilential fire, 
 God is their life, his wings are spread, 
 To shield them with a healthful shade. 
 
 If vapnma with malignant breath 
 J{ise thi^k, and scatter midnight death, 
 Israel is safe, the poison'd air 
 Grows pure, if Israel's God be there. 
 
 Union with God prevents coldness and indifference in spiritual 
 things. If you retire from this habitation, worldly influence, the 
 pleasures of sin, and evil communications will soon dull your zeal, 
 and freeze your hearts. The ])lights of error, apart from God, 
 soon destroy the plants of righteousness. " Dwell in love, and 
 dwell in God," and by the celestial fire of the Holy Spirit, you 
 will be rendered "fervent in spirit, serving the Lord Avith courage, 
 resolution, and delight. 
 
52 GOD A HABITATION. 
 
 IV. A habitation or house is a place of security against thieves, 
 robbers, assassins. It is a man's castle for the protection of him- 
 self and family. 
 
 And God is a Sanctuarj^ for his people when they are assailed 
 by the fiery darts of the Wicked One, or by the malice of perse- 
 cuting men, or by the corruption of their hearts. When, there- 
 fore, Christian, thou art assailed by the enemy, retire into God — 
 throw thyself into his arms. Satan cannot follow thee there. 
 
 Thrice happy man! thy Makers care, 
 Shall keep thee from the fowler's snare; 
 Satan the fowler, who betrays 
 Unguarded souls a thousand ways. 
 
 Just as a hen protects her brood, 
 Trom birds of prey that seek her blood, 
 Und(?r her feathers, so the Lord 
 Makes his own arm his people's guard. 
 
 Y. Our habitation is our home, for in other places we are but 
 strangers and sojourners. It is the place of domestic comfort, and 
 pleasant association. We love home, sweet home ! 
 
 God is the Christian's home, for he dwells in God. The very 
 business pursuits of life, which necessarily lead into all kinds of 
 society — the customs of the Avorld which constantly plead for 
 adoption — and even our relationships of life have always a tendency 
 to separate us from God. Sometimes we feel ourselves allured ; — 
 but it is always comfortable to return home to God, to dAvell under 
 the shadow of his wing, and to see his beauty, behold his glory, 
 
 and partake of the riches of his grace. The vain amusements 
 
 of this life, its scenes of gaiety, the tavern, the dance, the drama, 
 and the tents of wickedness, afford no satisfaction to the regene- 
 rated, lie could not be at home there. Spiritual vitality is in his 
 heart — he is born of God, therefore he can only be at home in 
 God. lie is afraid of wandering from this delightful home ; and 
 if he does wander, he returns praying, 
 
 "Create my nature pure within. 
 And form my soul averse to sin : 
 Let thy good Spirit ne'er depart, 
 Nor hide thy presence from my heart. 
 
 "I cannot live -svithout thy light, 
 Cast out and banisli'd from thy sight 
 Thy holy joys, my God, restore, 
 And guard me that I fall no more." 
 
 This homo must be a comfortable home. Ah ! what are all the 
 joys of earth compared to the " fellowship with the Father, and 
 with his Son Jesus Christ ? " " In him are hid all the treasures 
 of wisdom and knowledge." " Whom have I in heaven but thee?" 
 
 Let others stretch their arms like seas, 
 
 And grasp in all the sliore; 
 Grant me the visits of thy face, 
 
 And I desire no more. 
 
GOD A HABITATION. 53 
 
 YI. A habitation is the place of rest and repose after the toils 
 and fatigues of the day. 
 
 Niplit is the time for rest; 
 
 How swtet when labours close, 
 To Siitlier round an aching breast, 
 
 The curtain of repose, 
 Stretch the tired limbs, and lay the Lead, 
 
 Down on our own delightful bed. 
 
 God is a rest to the sinner at the time of his conversion. Con- 
 vinced of sin — under the curse — terrified by the lightning's Hash, 
 and the thunder's roar, as they utter the curse of Sinai's broken 
 laAv, he hears with rapture the invitation, " Come unto me, all ye 
 that labour," etc. Matt. xi. 28. He is glad to repose in God, and 
 to be saved by rich free grace. The glorious attributes of Jehovah 
 are like so many retiring rooms, places of security, and repose. 
 "Return to thy rest," Ps. cxvi. 7. The Psalmist uttered this 
 language in a time of affliction and distress. And is it not a 
 precious privilege in all our sorrows, and when puzzled with the 
 complexity of Divine Providence, to be allowed to repose our souls 
 on the Divine attributes? He is omniscient, and knows what is 
 best for us, and we ought to bow to his will. He is all-ioise, and 
 commands all things to work together for our good. He is almigldy 
 — faitliful — injinitehj good, etc. 
 
 VII. A house or habitation is often a place of hospitality, to 
 which friends are invited, where strangers are sometimes enter- 
 tained, and beggars relieved. 
 
 Then look at God. He is always '^ waiting to be gracious." 
 ** My God shall supply all your need, out of his riches in glory, 
 by Christ Jesus." To all distressed and anxious sinners, he utters 
 
 his love, "Ho! every one that thirsteth," etc. Isa. Iv. 1. He 
 
 has given his gospel to the Gentiles, and he receives into union 
 with himself the vilest of the vile. " Then hath God granted," 
 etc. Acts xi. 18 ; Luke i. 53 ; James i. 5. He manifests his gracious 
 presence in his house, and it is that presence which makes it a 
 banqueting-house. 
 
 YIII. He that is houseless is in a very desolate and miserable 
 state, and exposed to very great inconvenience. 
 
 He that dwells not in God through Christ, is " without God, 
 without hope, and without Christ in the world." To him God is a 
 *' consuming fire." 
 
 APPLICATION. 
 
 1. The superiority of the Christian's privilege. He dwelleth 
 in God, and God is his portion. All other possessions are earthly ; 
 this is Divine. Other portions are confined to the body. This 
 blesses both body and soul. Other portions satiate ; this is always 
 satisfying. Other portions must perish ; this will bless and enrich 
 for ever. 
 
 2. It requires circumspection of life — a constant desire and 
 
54 ^ DISSOLUTION FOLLOWED DY GLORY. 
 
 endeavour to please God, lest we should be turned out of cur habi- 
 tation ; for can two walk or dAvell together except they be agreed ? 
 
 3. How great is the folly of those whose desires and aims centre 
 in earthly things, which are but for a season, and ultimately lead 
 to ruin ! 
 
 4. Christ ever presents himself as the accessible Way, and the 
 Open Door to fellowship with God. 
 
 IY.__ DISSOLUTION FOLLOWED BY GLORY. 
 
 " For -n-e know that if our earthly house of this tabernncle were dissolved, we liare 
 a building of God, a house not made with hands, eternal in the heavens." — 2 Cor. t. 1. 
 
 That which constitutes the Christian's bliss and support in this 
 world, is the hope of a glorious immortality. This cheers his 
 mind at all times, but especially in the time of adversity, and in 
 
 the prospect of death. Such was the experience of the Apostles, 
 
 as we learn from the preceding chapter. lie refers, v. 8, etc., to 
 the severe trials which they endured for Christ's sake. But the 
 influence of the Divine Spirit strengthened their faith and hope, 
 V. 14 — 16, and by that means they were enabled to despise all 
 their sufferings in the cause of truth, and to rejoice in prospect of 
 
 heavenly glory! — v. 17, 18. It is as if the Apostle had said, 
 
 " Brethren, see what we suffer for Christ's sake ; but these are 
 our present and everlasting profit; we are going forth weeping 
 now, but we shall return again with joy, etc. These sufferings 
 are great and overwhelming, and eventvially they will crush us, — 
 our bodies will soon be dissolved in martyrdom, but this trying 
 process will last only for a moment, after Avhich we are sure of a 
 building of God, etc. Dissolved! ah! let these bodies be dissolved, 
 and let our enemies and death do their worst, yet they cannot 
 injure our souls, nor rob us of our house eternal in the heavens." 
 
 I. The Dissolution of the body as represented by the 
 
 ArOSTLE. 
 
 The various expressions by Avhich the Apostle represents it are 
 worthy of particular consideration. 
 
 1. His description of the human hochj. 
 
 (1) He calls it a house. The word house refers to the body, as 
 the habitation, or the dwelling-place of the soul. The soul dAvells 
 in it as we dwell in a house. Thus Solomon speaks of it as a 
 house, and when old age and death come, he dcscri))es the doors 
 us being shut, and the windows as being darkened, Ecclcs. xii. 3. 
 
 It is called a house, because it displays the injinilc sJcill and 
 icisdom of its Architect and Creator. Just as you stand by some 
 
DISSOLUTION FOLLOWED BY GLORY. 55 
 
 beautiful building, some magnificent palace or temple. You admire 
 its symmetry, its chasteness, its beautiful sculpture, its vast ex- 
 tent, etc., and you say, The Architect -was endowed vrith uncom- 
 mon genius, and the builders and other workmen with elaborate 
 skill and taste. 
 
 Contemplate the human body and all its parts — the bones, the 
 muscles, the tendons and ligatures, the brain, the nerves, the 
 circulation of the blood, the respiration, the organs of sight, hear- 
 ing, taste, touch, smell, and speech. Consider that all the parts 
 of the human machine are adjusted with the greatest exactness — ■ 
 that there is not one member superfluous, nor any thing wanting 
 that is necessary either for ornament or use, and you will exclaim 
 like the Psalmist, *' I am fearfully and wonderfully made ; " — 
 made by God, and not come into existence by mere chance, or by 
 the operation of some undefined chemical, magnetical, or electrical 
 power in Nature. No. God — the Triune Deity, said, " Let us make 
 man.'' " So God created man in his own image, in the image of 
 God created he him.'' 
 
 Has that watch — that steam-engine — that machine which spins 
 or weaves, sprung from chance ? All have had a contriver and a 
 creator. Apply the same argument to the creation of man's body. 
 
 (2) It is called a house on account of its glorious inliahitant — 
 the soul. It is the residence of an immortal spirit. "There is a 
 spirit in man, and the inspiration of the Almighty," etc. Job, 
 xxxii. 8. This inhabitant is more valuable than the world, for 
 "What is a man profited," etc. Matt. xvi. 2G. The body then is 
 dignified by the soul, and all the claims of the body, and all the 
 possessions and enjoyments of earth, should be made subordinate 
 to the infinite concerns of the soul, the tenant of the body, the 
 glorious jewel of the earthly casket. 
 
 (3) It is called an earildy house, a frail tenement, whose founda- 
 tion is in the dust. The word eartlihj stands opposed to " heavenly," 
 or to the "house eternal in the heavens." The term refers to its 
 origin, " The Lord God formed man of the dust of the ground." 
 This is the origin of all — from the monarch on the throne, to the 
 humble peasant in his hut. Some may boast their lineage, their 
 proud ancestry — their noble blood — their relationship to the 
 great — but look, ye children of vanity, down to the dust, whence 
 you sprung, and Avhither you must go. " Dust thou art, and unto 
 dust thou shalt return." 
 
 The body then is called an earthly house, on account of its 
 origin — because it derives its sustenance from the produce of the 
 earth — and because by the lapse of time, and the ravages of disease, 
 it is ever tending to its mother earth. The days of childhood and 
 youth rapidly pass away — the beauty and strength of manhood 
 soon fade — the infirmities of age arc very soon succeeded by death. 
 "Man dieth and wasteth away, yea, man giveth up the ghost, and 
 where is he ? " 
 
 (4) The body is also compared to a tabernacle, which means a 
 
56 DISSOLUTION FOLLOWED BY GLORY. 
 
 booth or tent, a moveable dwelling, composed of a few slight poles 
 put into the ground, covered with canvass, and secured by cords. 
 The idea conveyed is this, that the body is not to be the perma- 
 nent dwelling-place of the soul. The body resembles a tent, erected 
 for a temporary purpose, and easily taken down in migrating from 
 place to place. The body possesses no principle of permanency. It 
 can be held together but a little time. It is like a hut or a cottage 
 that is shaken by every gust of wind ; like a tent when the pins 
 are loose, and the cords unstranded, or rotten, and which the wind 
 will soon sweep away. 
 
 It implies too the mutable nature of man's circumstances. 
 Sometimes in wealth, then in poverty. Situated in this position, 
 then it is reversed. 
 
 2. The solemn fact : "the earthly house of this tabernacle'' 
 must be "dissolved." 
 
 The word "dissolve" means to disunite the parts of anything; 
 and it is applied to the act of throwing down, or destroying a 
 building. In the text it is applied to the body as a temporary 
 dwelling that must be taken down, — in fact, to the dissolution of 
 the body in the grave. It can easily be dissolved, and made to 
 return to its primitive elements; for frail and feeble are the bodies 
 of those "that dwell in houses of clay, whose foundation is in the 
 dust, who are crushed before the moth." — Job iv. 9. 
 
 It will be dissolved by means of disease, which may be quick in 
 its operation, dissolving the earthly house in a very short time — 
 or chronic, slow in its ravaging power, but sure at length to dis- 
 solve the house of clay. The operation of disease may be gentle, 
 or it may be violent, storming the poor clayey tenement, and dis- 
 solving it into dust 
 
 It may be dissolved by casualty, or accidents, as they are called. 
 In a moment, in the twinkling of an eye, the body may be 
 dissolved. 
 
 It may be dissolved by gradual decay. Life may be prolonged 
 to the utmost extent, three score years and ten, or four score years, 
 to the time of infirmity, sorrow, or second childhood, yet the body 
 shall be dissolved at last. 
 
 Mark the process of the dissolution of an old man, as portrayed 
 by Solomon, Eccles. xii. He compares the body to a House. The 
 "keepers of the house shall tremble," the hands shall become 
 paralytic, tremulous, and lose their grasp. " The strong men shall 
 bow themselves,"those firm and able columns, the legs, shall sink 
 under the weight of the body. " The grinders," the teeth, "shall 
 cease, because they are fcAv," and the work of mastication shall 
 be imperfectly performed. Dim suifusion shall veil the organs of 
 sight, for " they that look out of the windows shall be darkened." 
 "The doors," or valves, "shall be shut in the streets," or alleys 
 of the body, when the digestive powers are weakened, and "the 
 sound of the ' internal' grinding is low." Sleep now loses its re- 
 freshing influence; he rises up " at the voice of the bird." His 
 
DISSOLUTION FOLLOWED BY GLORY. 57 
 
 voice which once charmed an auditory -with its musical cadence, 
 now charms no more. Music once delighted him, but in a great 
 measure it has lost its influence upon him ; for all "the daughters 
 of music shall be brought low." Timidity and distrust will pre- 
 dominate, and he will be alarmed at every thing; "he will be 
 afraid of that which is high, and fears shall be in the way." As 
 the early " almond tree," when it flourishes in full blossom, his 
 hoary head shall be conspicuous in the congregation, the sure 
 prognostic, not of spring, alas, but of winter ; he who like " the 
 grasshopper in the season of youth, was so sprightly in his motions, 
 now scarcely able to crawl upon the earth, "shall be a burden '* 
 to himself; and the organ of sense being vitiated and impaired, 
 "desire" and appetite shall fail. Thus "man" gradually, but 
 surely, " goeth to his long home," the grave, and "the mourners 
 go about the street," the long, hollow groans, and throat rattlings 
 prognosticate extreme debility, and speedy extinction of life ; for 
 the spinal marrow, that "silver cord," with the infinite ramifica- 
 tions of the nerves, thence derived, will be relaxed and lose its 
 tone ; " and the golden bowl," the container of the brain, from 
 which it proceeds, "shall be broken," or rendered unfit to perform 
 its functions. The vessel, l)y which, as a " pitcher," the blood is 
 carried back to the right ventricle of the heart for a fresh supply, 
 "shall be broken at the fountain," the heart, "and the wheel," or 
 instrument of circulation, which throws it forth again to the ex- 
 tremities of the body, "shall be broken at the cistern." 
 
 Thus the blood becomes stagnate ; the lungs cease to respire ; all 
 motion, voluntary and involuntary, ceases ; the body, the house of 
 the immortal spirit, is no longer tenantable, and the soul takes its 
 flight into the eternal world. The man dies, and "the dust re- 
 turns to the earth as it was." Putrefaction and solution take place ; 
 the whole mass becomes decomposed, and at length is reduced to 
 its original dust, while the "spirit," which God at first breathed 
 into man, even an immortal soul, " returns to God ivho gave it." 
 Well might Solomon exclaim, "Vanity of vanities, all is vanity." 
 
 This dissolution will certainhj take place ; it is a universal law. 
 None can evade it — nothing can prevent it. Death can never be 
 
 bribed by wealth. "It is appointed for all men once to die." 
 
 Ileb. ix. 27. 
 
 This truth is very solemn and ajfecfing. However strong and 
 robust — however beautiful and well-fed — however near and dear 
 to us by the ties of blood and affection, the body must be dissolved, 
 and the tabernacle taken down. The countenances which have 
 beamed upon us with so much intelligence, and diffused life in the 
 social circle, must all be changed and sec corruption. For over 
 silent will ])e the captivating tongue, and the engaging form shall 
 be prostrated in the dust. The man of talent, the nolile philan- 
 thropist, the able minister, the munificent donor, the n\an of ex- 
 emplary piety, and all those who have been the greatest blessing 
 
58 HOPE OF IMMORTALITY. 
 
 to the clmrcli and to the -world, must be buried in the dust. Their 
 lips must be sealed in silence, and their voice be heard no more. 
 
 APPLICATION. 
 
 This affiicting subject should teach us, 
 
 1. Uumilit'j. We are sinners, and the death of the body is the 
 
 consequence of sin. Humility, — why should we be proud? 
 
 The grave and its corruption are our portion. "Naked came we 
 into the world, and naked shall we return." 
 
 2. Gratitude. God has provided us strong consolation in pros- 
 pect of dissolution. By the gift of Christ — by his finished work on 
 the cross — by his resurrection from the grave, he has despoiled 
 death of his sting, and robbed the grave of its power. "All thanks 
 to him who scourged the venom ovit.'' 
 
 3. Watchfulness. The time of dissolution is uncertain. Habit- 
 uate the mind to think of death, to feel that this world is not our 
 rest. Not to render life gloomy, but to endow it with Christian 
 philosophy — which, by virtue of the redeemer's death, 'estimates 
 dissolution as the process by which the soul is translated to the 
 immortal inheritance. 
 
 XV. — THE CHRISTIAN IN THE PROSPECT OF 
 
 DEATH CHEERED BY THE HOPE OF 
 
 IMMORTALITY. 
 
 PART II. 
 
 For we know that if owr earthly house of this tahernacle were dissolved, we have a 
 huildiug of God, an house not made with hands, eternal in the heavens. — 2 COR. 
 V. 1. 
 
 The value of any pursuit is to be ascertained by its results. 
 
 This is especially the case in spiritual things. " Say ye to the 
 righteous, it shall be well with him ; woe to the wicked, it shall bo 
 ill with him." Isa. iii. 10, 11. The great difference between 
 holiness and sin, the saint and the sinner, is indicated by the pros- 
 pect which they have of eternity. The sinner's heart is often tilled 
 with the bitterness of his own ways, and of a future glorious im- 
 mortality he has no hope, but a fearful looking for of judgment. 
 
 Hence the dissolution of the body is a dreadful subject for 
 
 contemplation ; but still more awful is the contemplation of his 
 
 eternal state as an exile from God. But how different is tho 
 
 experience of the righteous! "For we know that when," etc. 
 Such is the Christian's hope. The body shall be dissolved in 
 death, but immediately after that dissolution, the soul shall have 
 
HOPE OF IMMORTALITY. 59 
 
 a building of God, a habitation far superior to any d^vcUing-place 
 ever made by human hands, a blessed mansion in the heavens, 
 Avhere God displays his glorious presence, and where light, purity, 
 and felicity are found in full perfection ; and' this mansion shall 
 endure for ever. 
 
 Having considered, I. the Dissolution of the body, consider now, 
 
 II. The Blessed Hope of Immortality experienced by tub 
 CuRiSTiAN IX PROSPECT OF DISSOLUTION. " We have a building," 
 etc. 
 
 This language has a two-fold aspect. It refers to heaven as the 
 future residence of believers, and to the resurrection and glorifica- 
 tion of the bod}' itself. 
 
 1. To heaven as the residence of the Deity and all the celestial 
 inhabitants. Into that glorious abode the soul of the believer en- 
 ters to reside till the body shall be raised, glorified, and reunited 
 to it. "It is my purpose," as if the Redeemer had said, " to build 
 thy body afresh ; in the mean time, come and live with me." 
 
 In this sense Macknight, and some others, understand the 
 language as referring to the mansions which God has fitted up for 
 his people in heaven, and which the Lord Jesus has gone to pre- 
 pare for them. John xiv. 2, etc. What a delightful description 
 Christ gives here of the believer's felicity ! Every word is full of 
 the sweetest melody. 
 
 It is a blessed thing that heaven has been revealed to man. 
 That revelation harmonizes with the Christian's wishes. Belongs 
 to be at rest. It is the heaven in which he will be free from all 
 the storms of adversity, sickness and death. It is the social home 
 in which he will converse with all the bright intelligences of his 
 Father's house on high. It is the region of light, where all the 
 dark mysteries of earth shall be explained to his satisfaction and 
 joy. It is the scene of ineffable delight, in the presence of God, 
 where there is fulness of joy, etc. It is the promised inlieritance, 
 the abiding kingdom, the sacred temple, the heavenly Jerusalem, 
 where he shall possess all those riches and felicities which his 
 heavenly Father has promised him. It is the habitation of purity, 
 where he shall sin and weep no more — the habitation of triumph 
 where foes shall annoy him no more — the Paradise of bliss where 
 he shall sorrow no more, and the habitation of immortal life where 
 he shall sicken and die no more. There he shall Avear the fade- 
 less crown, wave the imperishal)le palm of victory, and strike the 
 harp of lofty praise for ever. '• Blessed be the God," etc. I Pet. 
 
 1. o. 
 
 The Apostle's description of heaven in the text is figurative, and 
 very expressive. He compared the body to an earthly house, a 
 frail, mutalUe tabernacle. But the future abode of the righteous 
 is very different. It is "a building of God," etc. Observe 
 
 {V) It is "a huilding of God." The apostle evidently means 
 that it has been designed by God, and made by him, that he is 
 
GO HOPE OF IMMORTALITY. 
 
 the Arcliitect and Creator of that future and eternal dwelling. 
 This conveys the idea o^ glorious marimficcnce ; the infinite Jehovah 
 has designed and built the heavenly house. What then must be 
 its glory ! It is the production of his wisdom and poAver. Look 
 at this earth, its mountains and valleys, its forests and plains, its 
 beautiful foliage and its lovely flowers, its mighty seas and noble 
 rivers, and all the various species of living things. Look at those 
 stellary heavens, the stars, the moon, the suns, yea, millions of 
 suns, scattered throughout boundless space. Do not these opera- 
 tions of his hands proclaim his eternal power and Godhead ? If 
 he has invested these " outer things with so much beauty and 
 grandeur, then what must be the grandeur and glorj- of that 
 heaven which he has specially built for himself and his favorites ! 
 The planets may be glorious — the suns existing in boundless 
 space may be glorious, but their light is pale and feeble, and their 
 quality mean when compared with God's dwelling-place on high. 
 Contrast a peasant's hovel or cot with the palace of imperial 
 majesty; compare the indigence of a beggar with the wealthy 
 resources of a monarch ; compjire the barren intellect of an idiot 
 with the mighty devisings of extraordinary genius as put forth by 
 some philosophers, machinists, engineers, and architects, and you 
 will find an illustration of the statement of the Apostle. The 
 wisest and most powerful men have been created by God. He 
 created their genius, he invested them with power to work ! 
 then what must be the beauty, the grandeur, and glory of the 
 palace of God ! " We have a building of God.'^ 
 
 (2) The figure in the text conveys the idea of social enjoyment. 
 It is a house. "A house not made with hands." A house is a 
 home. Heaven is a large and glorious home, inhabited by Jehovah 
 and all his holy and happy family. The Eternal dwells there 
 arrayed in all his glorious majest}^ and manifesting all his paternal 
 love. There he communes and converses with his people. There 
 the infinite God with the greatest familiarity of a Father opens 
 his heart and reveals his mind to all his family. It is a large 
 house containing a large family — consisting of angels and arch- 
 angels, of cherubim and seraphim, and believers redeemed from 
 shi and death. It is a great company which no man can numbei*. 
 
 Rev. vii. 9. It is a happy fiimily a harmonious famih* a 
 
 family whose hearts are full of heavenly burning love. 
 
 (3) It is "a liouse not made icith hands J' Not by the hands of 
 men, for heaven is infinite, and created man can never create that 
 which is infinite. Not by angelic hands, for angels too are created 
 beings, and creative agency is not within their province. God is 
 the Creator of all things ; no being in heaven or earth participates 
 with him in the glory of creation. Heaven was not built by any 
 creature, neither was it formed out of any pro-existent matter, 
 but created immediately by God himself. "Not Avith hands." 
 This conveys the idea of infinite perfection and eternal permanence. 
 A mechanic may contrive and produce a machine, and deem it 
 perfect. Another man inspects it, discovers its imperfection, and 
 
HOPE OF IMMORTALITY. 61 
 
 produces a better. What appears perfect to one man, appears 
 imperfect to another. Man cannot compete with nature. " Who 
 can paint like nature?'' How imperfect do the works of men 
 appear to the c^-e of an angel — to the eye of God ! " Ills work is 
 perfect," and when he created heaven, the creature was perfect — 
 perfect beauty, grandeur, purity, happiness, light, knowledge, and 
 glory, entire and wanting nothing. 
 
 How dilierent from the work of human hands ! Tliey are imper- 
 fect, mean, and perishable. But this house is 
 
 (4) ''Eternal in the heavens." It is remarkable that nearly every 
 promise and description of heaven is associated with some adjective 
 
 or representation, indicating eternal perpetuity. -It is called 
 
 "eternal life," "the everlasting kingdom," "the inheritance in- 
 corruptible," etc., and " the crown of glory that fadeth not away." 
 
 Such expressions abound in the New Testament. The house, 
 
 therefore, which the Christian shall inhabit will never be subject 
 to decay or dissolution. The revolutions of earth — the concussions 
 of nature, and all the vast changes which affect man's condition 
 here, will never be known there. Is heaven a state of joy? It is 
 eternal. Is it a state of festive delight ? It is eternal. Is it a 
 state where blessed spirits commingle in holy intercourse ? It is 
 eternal. Is it a state of holy rapture and praise. It is eternal. 
 Is it a state of glorious vision? It is eternal. Is it a state of 
 delightful perambulation on the golden streets, under the tree of 
 life, by the pellucid streams of the river of the water of life, with 
 agreeable associates ? It is eternal. 
 
 Beyond this world a city stands; 
 A city there not made witli hands: 
 
 Where God tlie Saviour reijrns ; 
 'Tis built for sinners bought with blood 
 Iledeem'd and sanctified to God, 
 
 Atid cleansed from all their stains. 
 
 The cities of tlie world must fall. 
 However solid, they must all 
 
 Thi; cumiiiDn ruin shiire. 
 Hut yonder city stili appears, 
 Unchamreable through endless years; 
 
 For God himself is there. 
 
 Having considered the "Building of God," in which the soul 
 shall dwell till the resurrection-day, and in which afterwards the 
 whole glorified man shall reside for ever, consider 
 
 2. The Besnrrection of the hodij. The body, the "earthly house 
 of -this tabernacle," * shall be dissolved. It shall be resolved into 
 
 * The word '^tabernacle" alludes to the ancient Jewish tabernacle,- which on all 
 removals of the con"j:rep;ation. was dissolved and taken in pieces; and the ark of the 
 covenant, covered with curtains, was carried by itself; and when they came to the 
 plai-e of rest, then the dissolved parts (if the tabernacle were ]iut tou'ether as before. 
 Considering tlie simile in connection with the doctfine of tlie resurrection, the apostle 
 evidently wished to convey the idea; — that as the tabernacle was taken down in order 
 to be ay;ain put to<;ether, so the body is to be disxoh'ecl. in order to be re-edified ; that as 
 the ark of the covenant subsisted by itself wliile the tabern.:Ci(! was down, so can the 
 poul when separated from the body; that as the ark had then its own veil for the 
 coveriti!^. Ex. xi. 21, so the .soul is to have some vehicle in which it shall subsist till it 
 receives its body at the resurrection. — />/•. Adam Clarice. 
 G 
 
62 HOPE OF IMMORTALITY. 
 
 its primitive elements. In innumerable particles it shall be 
 scattered about on the face of the earth, and shall even become 
 
 the source of veo-etable and animal life. But the Almighty 
 
 Saviour can re-collect the scattered atoms, and reanimate the life- 
 less dust. Who can limit his power ? AVho can restrain his infinite 
 might ? lie that made the body at first from the dust of the ground 
 can surely raise it up from the dead. " I am the resurrection and 
 the life." See John xi. 25, 26 ; Phil. iii. 20, 21.-- 
 
 To doubt the power of Almighty God in this important affair 
 would be more absurd than to doubt the power of a machinist to 
 repair or reconstruct a damaged and broken instrument or machine. 
 Though that may be broken and ruined, yet the genius of man is 
 not destroyed. He can gather up the fragments and repair them, 
 and probably produce a superior instrument. lie constructed it at 
 the first, and he has the same ability now as then, or very likely 
 that al)ility has been greatly improved by experience. 
 
 The human machine, the body, has been broken and ruined by 
 sin. It lies scattered in the grave ; but the Almighty Saviour 
 stands by that grave, and says, "I will raise it again at the last 
 day. From those particles I will produce a more beautiful house 
 for the habitation of the soul. I will endue it with the principle 
 of immortality. All power is given unto me both in heaven and 
 upon earth. The resurrection, though mysterious, is a small 
 matter compared with the mighty operations of my hand. The 
 government is upon my shoulder ; I govern all worlds. Therefore 
 weep not, doubt not. ' Thy dead men shall live ; together with 
 my dead body shall they arise. Awake and sing, ye that dwell 
 in the dust, for the dew is the dew of herbs, and the earth shall 
 cast out the dead.' " Isa. xxvi. 19 ; 1 Cor. xv., many parts of it 
 beautifully illustrate and establish the doctrine of the resurrection. 
 
 Lastly. All true Christians ^/(^eZ assured fJiaf tJici/ hare a huUding 
 of God, etc. "We KNOW.'' The Apostles felt persuaded that if 
 even the body should die by martyrdom, they should enter heaven, 
 and their bodies be raised to life again. "We knoAv" is the 
 language of strong and umvavering assurance. They had no doubt 
 on the subject. And this assurance of faith may be attained by 
 the study of God's word, by much prayer, and dependence upon 
 the operations of the Spirit. 
 
 * As the finiiiii"? out the particulars of the dust of our bodies discovers the vastness 
 of the knowledge of God; so to raise them will manifest the trlory of his power as 
 much as creation. Rodies that have mouldered away into multitudes of atoms, been 
 rcsolvetl into the elements, passed throutih varieties of chanfies; heen sometimes the 
 matter to lodjre the form of a plant, or been turned into the substance of a fish or 
 fowl, or vapoured up into a cloud, and beinp; part of that matter which hath compacted 
 a thunderbolt; disposed of into places far distant, scattered by the winds, swallowed 
 and ciineocted l)y beasts; — tor these to be called out from their different places of 
 abode to meet in one body, and be restored to their former consistency in a marriajre 
 union. •• in the t.wii.kliiifj: of an eye," 1 Cor. xv. 1,2. is a consideration that may justly 
 amaze us. and our shallow understandinirs are too feeble to comirehend it. But is it 
 not credible, since all the disputes acainst it may be silenced by reflections on infinite 
 power, which nothini;; can oj^pose, for which nothinij can be esteemed too difficult to 
 effect, which doth noriuiply a contradiction in itself?" — Charnock, 
 
THE DIVINE SUPPLY. 63 
 
 We know from the purposes of God. It is his will to give us a 
 building above, etc. 
 
 We know from the comprehensive and unfailing promises of God ; 
 for he is faithful who has promised. 
 
 We Jcnow from the operations of his grace upon our hearts. "We 
 have believed in Christ, Avashed in his precious blood, etc., etc. 
 We are "the children of the resurrection.'^ 
 
 We know from the resurrection of Christ, the pledge and earnest 
 of ours. The Head has risen, the members of his mystical body 
 shall also rise. " Christ has become the first-fruits of them that 
 slept." Christ came to redeem our whole nature, and the body- 
 being ransomed, as well as the spirit, by no less a price than his 
 own blood, shall be equally claimed, and renewed, and glorified. 
 
 APPLICATIOX. 
 
 1, IIow supporting to the believer is such a prospect! Is he 
 poor? The riches of the eternal inheritance are before him. Be 
 patient, poor brother, thou wilt be rich enough by and by. An en- 
 during substance awaits thee in Immanuel's land. Is he sink- 
 ing under the infirmities and decays of nature? Does the earthly 
 house give signs of falling ? Is the outward man perishing ? Im- 
 mortal strength and vigour, immortal beauty shall be given him 
 when his Redeemer shall come to finish his work. Does he fear 
 death? It will soon be over. Christ will be with him in dissolu- 
 tion as the strength of his heart, and his portion for ever ! 
 
 2. IIow superior is this support to every other. Some look for 
 support to the amusements of earth, to the intoxicating cup, and 
 to the mere creature. Some depend upon the works of the law, 
 etc. The gospel alone can impart a hope that maketh not 
 ashamed. 
 
 XVI.— THE DIVINE SUPPLY. 
 
 " 3I.V Gocl shall supply all your need, accordins to liia riches iu elory by Christ 
 Jesus." — Phil. iv. 19. 
 
 " He that giveth to the poor, lendeth to the Lord ; " and if done 
 in faith, it shall be repaid him with the highest interest. The 
 blessing of him that was ready to perish shall Come upon the 
 
 liberal soul. Paul and his colleagues Averc poor — poor like their 
 
 Master, Avho had not where to lay his head. They Avore often 
 ready to perish. It was an honour!^ a benefit, an eternal profit, to 
 minister to their wants. Such liberal souls Avere remembered by 
 the Apostles in their prayers. Paul, in vor. 13 — 18, acknoAvledges 
 the kindness of the Christians at Philippi ; and declares his firm 
 
64 ' THE DIVINE SUrPLY. 
 
 belief that God would enrich them for it out of the glorious treas- 
 ures of hir. Providence and grace. "My God/' etc. The Apostle 
 draAvs a bill upon the Exchequer of heaven, and leaves it to God to 
 make amends for their kindness. lie shall do it, not only as your 
 God, but as my God, who takes Avhat is done to me as done to him- 
 self. You supplied my needs according to your poverty, and he 
 shall supply your need according to his riches in glory. 
 
 I. The Need OF Christians. "All your need." The Christians 
 at Philiippi were in need as well as the Apostles. Under perse- 
 cution, they could not well succeed in their secular affairs, ch. i. 28. 
 It was a time of great tribulation. 
 
 The text supposes that we are very needy creatures — full' of 
 temporal and spiritual wants. Man, if left to himself, would be 
 wretched indeed. 
 
 1. As a sinner, man's wants are infinite. Ilis guilty and con- 
 demned soul requires an infinite salvation ; his filthy heart Divine 
 renovation ; his rebellious will subjection and conformity to God. 
 As an outcast from heaven, he requires a meetness and a title to 
 it. A sinner's need is infinite. 
 
 2. As a believer there is great need. lie is a sinner saved. lie 
 has received spiritual life. But he is menaced by numerous foes 
 determined to deprive him of the grace of God, and of his heaven- 
 ly crown. These foes are cunning, artful, and fascinating, and 
 have strong and favourable allies in the heart, ever disposed to 
 yield. 
 
 Regard the believer as a Christian traveller; a " pilgrim'^ upon 
 earth. Journeying across the desert of this world — a desert arid, 
 dry, and wretched, beset with wicked men — enemies to God and 
 his people — a desert crowded with fallen spirits under the Prince 
 
 of the Power of the air. Eph. ii. 2. IIow great then the 
 
 Christian's need ! Can he perform this journey in his own 
 strength ? — alone ? — unsupported ? 
 
 Regard the believer as a Christian voyager across the rough and 
 boisterous ocean of life. "What waves of distress — billows of 
 trouble — storms of adversity — shoals of dangers — quicksands of 
 error, and rocks of destruction, he has to encounter. What will 
 be the fate of his poor bark, if he has not the breezes of Divine influ- 
 ence to vraft, the anchor of hope to steady, the Compass Divine to 
 direct, the voice of the Captain to cheer, and the hand of the Pilot 
 to guide him safely to the haven of everlasting peace? Befriended 
 by Jesus the Captain and Saviour of his soul, he shall not make 
 shipwreck of his faith. 
 
 Regard the Christian as a Jhxcer on the Course to glory. Do 
 not a thousand voices call him back ? Do not carnal scenes 
 and amusements allure? Do not worldly cares threaten to cast 
 him down if not girded by the girdle of truth. Is he. not liable 
 to faint and tire? Great then is the need of Divine stimulus and 
 stren.gih. 
 
 Regard the believer as a Soldier. His foes — their name is legion : 
 
THE DIVINE SUPPLY. 65 
 
 as to their character, "We wrestle not against flesh and bUwd" 
 
 merely, "but against principalities,'^ etc. Eph. vi. 12. IIow 
 
 great was Paul's need when conflicting with the thorn in the flesh 
 — that of Peter before he denied his Lord — that of Demas before 
 he gave up religion, having loved this present world ? Omnipo- 
 tence alone can ujiliold the Christian in battling with spiritual 
 foes. 
 
 Consider the believer as a dying man, and as the heir of immor- 
 tality. Ilis friends die — his beloved relatives die. "Lover and 
 friend hast thou put far from me,^' etc. Ps. Ixxxviii. 18. This is 
 
 trying, and his need is great then. But his own death will be 
 
 an event involving great necessity. Even now his body is decay- 
 ing — pains and infirmities, and the advance of age tell him he 
 must die. Death is menacing him — the grave calls for him. lie 
 will soon bid adieu to earthly scenes and the tenderest associa- 
 tions. How great will be his need then ! Who is to bear up his 
 head amid the swellings of Jordan ? Who is to animate his faint- 
 ing heart then ? Will he be triumphant then ? 
 
 II. That God will supply his need out of his riches in glory. 
 A term expressive of appropriate, seasonable, ample, and ever- 
 lasting blessedness. 
 
 1. T he Source of Supply . " Out of his riches in glory." Some 
 have rendered the original, "according to the greatness of his 
 goodness;" and others, "out of the redundant stores of goodness 
 which can never fail;" "the glorious treasures of his spiritual 
 benefits;" "the abundance of his glorious grace and mercy." 
 The expression means. 
 
 The fulness of God's grace as treasured up in, and freely dis- 
 pensed through the medivim of Christ, and by the power of the 
 Iloly Spirit. 
 
 Observe, (1) The riches of God's grace are gloriouslj^ manifested 
 in our redemption by Jesus Christ. It is "fulness of grace in 
 iiiM." As the Mediator, he was appointed to effect our reconcilia- 
 tion, and to bring us near to God. Eph. i. 7 ; ii. 13. The media- 
 tion of Christ is the rule by which we have access to God as our 
 Father, l)y prayer, in order to obtain all needful blessings. John 
 xiv. lo, 14. — —All the treasures of grace, the redundant stores, 
 and the inexhaustible riches of grace are also deposited in him, 
 that tlirough him they may be dispensed for the supply of every 
 want. 
 
 (2) That all the blessedness of the Christian is derived from 
 "his riches in glory," or from the fulness of grace. All the bless- 
 ings bestowed on a sinner must be of mere grace. His awful de- 
 pravity, his alienation from God, his daring impiety, necessarily 
 cut off every other ground of hope. So far is ho from meriting 
 the Divine favour, that he justly deserves all the wrath which a 
 violated law denounces. 
 
 (3) The phrase, "riches in glory," includes also the influences 
 of the Holy Spirit, to enable us to approach God with acceptanco, 
 
 ••• E 
 
66' THE DIVINE surrLY. 
 
 and to enlifjhten, to comfort, and to cheer ns. Called *'the Spirit 
 of grace," Zech. xii. 10; Eph. ii. 18; Rom. viii. 14 — 16; John 
 xvi. 7. 
 
 "Riches in glory!'' It is a glorious phrase. It is called "the 
 fulness of God," " the fulness of Christ," and the "grace sufficient" 
 in every time of need. It is the length and breadth, etc., of the 
 love of God. It is the sun and shield -which God is to his people, 
 the grace which he gives, and the glory with which he crowns. 
 It comprises the " things which God has prepared for those that 
 love him." It is the "consolation in Christ," the "peace which 
 passeth all understanding," and "joy in the Holy Ghost." It is 
 victory over death and the grave, and "the hope which is laid up 
 for us in heaven." It is the subject of heaven's songs, the melody 
 of angelic harps, and the ocean of felicity to the redeemed. 
 
 "Riches in glory!" It is a mine rich and deep, full of in- 
 valuable gems, the jewels of the bride below, nnd of the bride in 
 perfection above — -jewels more precious than the gold of Sheba, or 
 the topaz of Ethiopia. 
 
 "Riches in glory!" Here the diseased sinner may be healed. 
 It is the hospital of grace, where Christ the great Physician ever 
 waits to be gracious. Here is "eye-salve" for the blind, locomo- 
 tion for the lame, the hearing ear for the deaf, the tongue of 
 praise for the dumb, and the heart of flesh for that of stone. 
 Sinner, touch but the hem of his garment, and thou shalt be healed. 
 
 The "riches in glory" give to the sinner the robe of righteous- 
 ness to cover his naked and scathed soul — the "fine raiment of 
 the Apocalypse by which it may be clothed and adorned." There- 
 fore every saved sinner triumphs: — "I will greatly rejoice in the 
 Lord, for he hath clothed me with the garments of salvation, he 
 hath covered me v.nth the robe of righteousness ; as a bridegroom 
 decketh himself with ornaments, and as a bride adorncth herself 
 with jewels." Isa. Ixi. 10. 
 
 The "riches in glory" provide for the Christian warrior the 
 invinci])le instruments of warfare — the shield of faith, the breast- 
 plate of righteousness, the helmet of salvation, the sword of the 
 Spirit, and victory in every battle with the foe. 
 
 The "riches in glory" secure the believer's temporal welfare, 
 guaranteeing to him the Shield of a special Divine Providence, to 
 deliver from danger, to preserve from disease, and to supply his 
 bodily wants — a proof that his Heavenly Father careth for him ; 
 for "he is the Saviour of all men, but especially of them that 
 believe." He who notices the fall of the sparrow, and clothes the 
 lilies of the field, will he not watch over you, ye of little faith? 
 
 2. The IhiJe of the Supph/. " Accordixg to his riches in ^lory." 
 Whatever God docs is done in a way worthy of himself. He will 
 
 give according to his ability — and that ability is infinite. This 
 
 is not the case amongst, men ; the most wealthy are not the most 
 liberal, and but few give in proportion to their wealtli. A poor 
 man may give according to his means, but how limited and ineffi- 
 
THE DIVINE SUPPLY. 67 
 
 cient must be his gifts. And even if the richest man were really 
 to give according to his possessions, how mean would that be com- 
 pared with what God can give. Nothing short of an infinite good 
 is at his disposal. God has all things at his disposal, and "all 
 things are yours." God then is a glorious giver. He " giveth 
 liberally, and upbraideth not.'' "According to his riches in 
 glory." Not according to one attribute only, but according to all 
 his glorious- perfections. The "riches of his grace" are the 
 wealthy treasures of the Bank of Heaven, to which all believers 
 have free access, and from it they may be adequately supplied for 
 time and for eternity. 
 
 The Supply will be appropinate, being skilfully adapted to the 
 circumstances of his people. In spiritual things we are incompe- 
 tent to judge of what is needful. We may think we need conso- 
 lation, when the Lord knows we want correction. Though we may 
 not always obtain what we desire, he will be sure to give what wo 
 need.* 
 
 3. The Agent; "My God." This expresses the confidence of 
 the Apostle, arising from his knowledge of God's ability, and from 
 the love he bears to his servants — ministers and people. God had 
 a special regard for the first promulgators of Christianity, the 
 Apostles. He was the Guide and the Guardian of those who 
 directly proclaimed his gospel, and founded Christianity in the 
 world, and he supplied "the need" of more private Christians 
 who indirectly laboured to effect the same. Though no Christian 
 action is meritorious, yet God will graciously reward the meanest 
 of his servants at the last day. "Inasmuch," etc. Matt. xxv. 30. 
 " My God shall supply." There is no question about that. In 
 serving man you may be forgotten and neglected. But " God is 
 not unrighteous to forget your work and labour of love." Heb. vi. 10. 
 
 III. The Medium of this Supply. "By Christ Jesus.'^ 
 
 He is the way to the Father, and the only channel of communi- 
 cation from him. God in the supplies he grants has a special 
 regard to Christ. Our Great High Priest is infinitely precious in 
 the sight of God, and therefore there is nothing too good, nothing 
 too great, to give for his sake. All the riches of his grace, and 
 the raptures and splendours of an eternal heaven, are to be given 
 through Christ. "This is my beloved Son in whom I am well 
 pleased," and I will bless you for his sake. "The Lord is well 
 pleased for his righteousness' sake, for he hath magnified the law 
 
 * Mnny of our wants are ideal, or artificial only: 'our real necessities are but few. 
 We niHy thick we neod nmre influence, more wealth, etc., but the l4prd has not pro- 
 
 nii.'ed these, nor does he allow us to covet any earthly portion. Jacob only a.«ked 
 
 for bread to e:it. and raiment to put on. and God gave him this and much more. 
 
 The l/orl often moves in a mysterious way to provide for our necessities, or to prevent 
 our falling into poverty and distress. Who would have thought .Jacob's necessities, 
 and tbo?e of his family, were to be provided for by the imagined death of Joseph, and 
 by bis being rev^lly Vanished for about twenty j'ears from his beloved father? See 
 
 Gen 1. 2 i. We often imagine if we could but h.ive our desire, it would be well for 
 
 xis ; but if the Lord were to give after tliat rule, we should soon be undone. Imitate 
 David ; '• Here am T, let him do unto me as seemetli good." God gives more in answer 
 to such prayers than to those which are more specific. — Fuller. 
 
68 REST UNATTAINABLE HERE. 
 
 and made it honorable," and he will answer every petition offered 
 in his name, and do for us exceedingly beyond all that we can ask 
 or think. 
 
 Christ Jesus is the channel of communication by virtue of his 
 atonement. As sin destroyed the fellowship between God and man, 
 
 Christ restored it. Then think of his intercession. " He ever 
 
 liveth." That intercession averts wrath — secures God's favour — 
 keeps mercies flowing — he presents our petitions, and pleads. 
 
 Were it not for the atonement, there is no more reason to 
 suppose that blessings would be conferred on men than that they 
 ■would be on fallen angels. 
 
 IMPROVEMENT. 
 
 1. How wonderful the love of God in providing such a fountain 
 and channel of supply. 
 
 2. This Supply may be obtained by believing prayer. 
 
 3. What encouragement to do good in the church ! The prayers 
 of relieved saints — and the Divine Supply are powerful motives. 
 See 2 Tim. i. 16—18. 
 
 XVII. — REST UNATTAINABLE HERE. 
 
 "Arise ye, and depart ; for this is not your rest ; because it is polluted ; it shall destroy 
 you, even with a sore destruction." — Micah ii. 10. 
 
 Sin is destructive to every human comfort. It proved so to 
 
 the children of Israel, who, on account of their wickedness, were 
 expelled from their land and carried into captivity. (See Context.) 
 
 So shall it be with all lovers of the world. This world is 
 
 "poUvted ;" we can scarcely touch it without being defiled. There 
 is a vast deal of corruption in the world through lust, therefore 
 Christian pilgrims must be watchful to keep their garments 
 unspotted from the world ; it is not our rest ; it was never intended 
 to be so ; it was designed for our passage, bvit not for our portion ; 
 our inn, but not for our home. Here "we have no continuing 
 city." 
 
 I. It is natural to man to make this world iiis rest. 
 
 He was formed for Divine fellowsliip, and for a heavenly life. 
 
 But alas ! his soul has been diverted from both, and bowed 
 
 down to the idolatrous love of earthly things. Sin has detached 
 him from the Divine centre — separated him from his chief element. 
 
 Now he seeks a rest, or satisfaction in that to which his 
 
 depraved inclination leads him ; as wealth, honour, pleasure, etc. 
 This is proved 
 
 1. 7?// Seripture. Solomon devoted himself to the world as his 
 rest, but afterAvards declared it to be Vanitv. Then the numerous 
 warnings, cautious, etc., not to love the world. 1 John ii. 15, etc. 
 
REST UNATTAINABLE HERE. 69 
 
 2. B;j Obfservaiioii. See how men scheme, plan, strive, vea, 
 agonize to get wealth, as if they were to live for ever. Many 
 " heap up riches, not knowing who shall gather them.'^ Ps. 
 xxxix. G. 
 
 3. By Experience. We all feel our souls "cleave to the dust." 
 What Christian docs not sigh to be delivered fi'om the gravitating 
 influence of earthly things ? 
 
 II. That this World is not the Christian's Rest.'' " This 
 is not your rest." 
 
 1. The Scriptures declare it. 'Tor here we have no continuing 
 city." Ileb. xiii. 14. The ancient patriarchs reckoned themselves 
 as " strangers and pilgrims upon earth." 
 
 2. It is incapable of yielding complete satisfaction to tlie mind. 
 It is not adapted to the demands of the soul. If it gains an object, 
 and another, and another, it is not satisfied : it still aspires after 
 something more novel, and still higher. The whole world could 
 not satisfy its demands. This world is not its rest — it wants an 
 eternal location in God's infinite heaven. Matt. xvi. 26. 
 
 3. On account of its sinfulness. There can be no rest where sin 
 is. It is the source of all disquietude and misery.* How can a 
 defiled world be the rest of a regenerated soul? "Ye are not of 
 the world, even as I am not of the world." "Ye are born from 
 above;" the life of heaven is come down into your souls; then 
 what congeniality can there be between your sanctified soul and 
 the world ? John iii. 6. 
 
 4. On account of the Conflicts of the world. Conflict with a 
 deceitful heart while remaining in the world — conflict with wicked 
 men hostile to the truth and its adherents. Numerous disappoint- 
 ments and losses in trade — conflicts with poverty. All these 
 loudly proclaim. Christian, the place of thy conflict is not the 
 
 place of thy rest. Bodily afiiictions too show the vanity of the 
 
 world — they show the frailty of the human structure — that it 
 is not perfect. "We that are in this tabernacle groan, being 
 burdened." 
 
 5. On account of the mortality and death which, pervade it. " One 
 generation passeth away," etc. "We must needs die." Bodily 
 infirmities frequently indicate that we are dying — gradually 
 approximating to the dust. Parents Aveep over the remains oi 
 their children — and children over their parents — husbands over 
 their wives, and wives over their husbands. Death is no respecter 
 of persons. The most lovely die — the'most intelligent and useful 
 fall into the icy arms of death. No one continues long here. It 
 is not our rest. 
 
 Friend after friend departs, 
 "Who hath not lost a friend? 
 There is no union here of hearts, 
 But what shall have an end. 
 Were tliis frail world our final rest, 
 Living or dying, none were blest. 
 
70 REST UNATTAINABLE HERE. 
 
 _ Is this world then the Christian's rest ? Is it desirable to con- 
 tinue ^Yhcre the heart is frequently riven with anguish ? A voice 
 from the sepulchre cries, the ^Yorld, Christians, is not your rest! 
 — — And where are the spirits of our beloved friends who have 
 died in the Lord? They are gone before us, and entered the 
 heavenly rest. They are tasting the bliss of the immortal Para- 
 dise, and to prevent us building below the skies, they seem to look 
 down and say, Ah, that poor Avorld is not like this — it is not your 
 rest. Arise, depart, and come up hither to the radiant throne of 
 God. "We who believed have entered into rest." 
 
 Thus heaven is gatherino: one by one, in its capacious breast, 
 All that is pure and permanent, the Iwautiful and blest; 
 The family is scattered yet, though of one home and heart, 
 I'art militant, in earthly gloom— in heavenly glory, part: 
 But who can spealc the rapture, when the circle is complete. 
 And all the children, sundered here, before their Father meet? 
 One Fold, one Shepherd, one employ, one everlasting home: — 
 "Lo! I come quickly." ''Even so, Amen, Lord Jesus, come!" 
 
 III. That a Superior Rest is prepared in heayen". 
 
 1. This is evident from multitudes of promises. " There re- 
 maineth a rest," etc. Heb. iv. 9 ; Rev. iii. 5, 12, 21. 
 
 2. From Chrisfs intercession. It iS to prepare mansions for his 
 people. John xiv. 1, etc. 
 
 3. From the experience — the faith and hope of dying believers. 
 " I am now ready," etc. 2 Tim. iv. G — 8. 
 
 J5@°" It is a rest infinitely superior. Adapted to the soul's aspira- 
 tions — the scene of perfect purity — perfect intelligence — perfect 
 happiness. There shall be no more sorrow. See Rev. vii. 15 — 17. 
 *' Neither shall they die any more, for they are equal to angels," 
 etc. Luke xx. 36. 
 
 IV. Preparation for that Rest is required. "Arise ye, and 
 depart." This implies 
 
 1. Alarm. Alarm at having idolized the world so long. Alarm 
 at the declaration, "It is polluted ; it shall destroy you with a sore 
 
 destruction," What is the world but the city of destruction to 
 
 those who idolize it? 1 Tim. vi. 9, 10 ; 2 Tim.'iv. 10. 
 
 2. A JRenunciafion of the World. It is now estimated as un- 
 Batisfying and worthless. The Christian comes out from the world. 
 2 Cor. vi. 17. The idol is surrendered. 1 Cor. vii. 29 — 31. "Arise, 
 depart ye." 
 
 3. Faith in a heavenly rest, and the exercise of hope to enjoy it. 
 This faith rests on Christ alone — and hope will always follow faith. 
 Ileb. vi. 17—20 ; xi. 1. 
 
 4. By heavenly contemplation. Look frequently at the map of 
 it — at the pictures of it — at the descriptions of it — that is, in 
 the Bible. Let Christians talk about it, as they are journeying 
 on — departing to it. 
 
 5. Constant readiness to depart when summoned hence by death. 
 This implies the constant use of all religious exercises as the 
 
LOOK, AND BE SAVED. 71 
 
 means of preparation. "Arise, depart ye.'^ Arise to prayer and 
 vratchfulness. Christian pilgrim, travel onwards, and endure to 
 the end. Many carnal scenes on the way tempt thee ; but arise 
 and depart from them. Christian racer, the crown — the rest is 
 before thee; forget the things behind, etc. Christian warrior, con- 
 tinue to light the good fight of faith, and thou shalt soon lay hold 
 on eternal life. 
 
 XYIIL — LOOK, AND BE SATED. 
 
 •' Loolr unto me, and be ye saved, all the ends of the earth ; for I am God, and there 
 is none else." — IsA. xlv. 22. 
 
 It is surprising how the minds of men are engrossed by earthly 
 trifles, as the imagined sources of happiness. One expects it from 
 the creature, another from commerce and wealth, another from 
 honour and fame, another from festiye enjoyment, the exhilarat- 
 ing cup, and the sociable companion. Then there are others who 
 make music, the drama, the games of chance, or other worldly 
 amusements, their principal portion — their heaven. But God 
 proclaims the folly of such a course, " How long, ye simple ones, 
 will ye love simplicity? Turn you at my reproof; behold I will 
 pour out my Spirit unto you, I will make known my words unto 
 you.'' " Look unto me, and be ye saved,'' etc. 
 
 Some are expecting salvation from idols, of their own creation 
 — some from the works of the laAV — and some from the mere 
 mercy of God. But Jehovah proclaims all these to be vanity. 
 Instead of saving you, they will consume you. See v. 15 — 17. 
 Then read the text, and following verses. 
 
 I. The Subjects to whom the Direction is given. The miser- 
 able and wretched — those who need salvation. 
 
 That man is naturrally in a state to render salvation necessary 
 is stated by the Scriptures, to which statement is required the 
 full submission of the heart. The great principles to be embraced 
 are these:— God has promulgated his law — he requires obedience 
 to this law — and that the transgressor is exposed to his displea- 
 sure, and to everlasting punishment. The testimony of God's 
 word respecting man's ruination is full and clear. Do we not 
 read, "How abominable and filthy is man, which drinketh in 
 iniquity likethe Avater?" Do we not read, "The heart of the 
 sons of men is full of evil, and madness is in their hearts while 
 they live?" Do wo not read that "The Lord looked down from 
 heaven on the children of men, to see if there were any that did 
 understand, and seek God : they are all gone aside ; they are alto- 
 gether become filthy?" Do wo not road, "There is none that 
 doeth good; no, not one?" That "the heart is deceitful," etc. 
 Look at these affirmations of danger consequent upon that guilt. 
 Thus: — "God is angry with the wicked every day ;" "God will 
 by no means clear the guilty ;" " Cursed is every one," etc. "Who- 
 
72 LOOK, AND BE SAVED. 
 
 soever shall offend in one point, he is guilty of all ;" " The wrath 
 of God is revealed from heaven, against all ungodliness, and un- 
 righteousness of men.'' Refer to E,om. ch. i. ii. and iii., where 
 the Apostle lucidly proves the existence of spiritual danger, and 
 that there can be no salvation except by the interposition of Christ. 
 *' We have proved both," etc. See Rom. iii. 9. 
 
 This state of sinful wretchedness is borne out by observation. 
 Look at the character and conduct of man, wherever you will, or 
 under whatever circumstances, and you will find only one general 
 characteristic. There are various stations, and various degrees 
 of rank ; but all are surrounded by guilt — all are exposed to danger. 
 There may be various shades of moral excellence, or of moral 
 delinquency ; but in all there is hatred to God : and even those 
 actions which seem more excellent, proceed from such motives as 
 must be hateful to a God of perfect purity. There may be much 
 to entitle men to commendation ; there may be general propriety 
 and uprightness of conduct; — but as to the higher duties of ren- 
 dering to God the universal, the supreme homage of the heart, 
 there is a universal failure. All are guilty. 
 
 To such characters then the direction, "Look unto me for salva- 
 tion," is mercifully given. For their state is infinitely deplorable 
 
 and dangerous. Talk not of the dangers of insolvency — of 
 
 devastating epidemics, and mortal disease. This disease is infi- 
 nitely more threatening and fatal. Talk not of civil imprison- 
 ment, condemnation, and death — of situations of immense peril, 
 as produced by conflagrations, earthquakes, and the ravages of 
 war ; there is no condemnation, no peril, to be compared with the 
 dangerous state of the sinner, upon whom, if not saved by sove- 
 reign grace, the wrath of God will abide for ever. 
 
 II. The Direction" given. "Look unto me." 
 
 This consists of two parts: — 1. The object of attraction ; "Me." 
 2. The important Duty; "Look unto me." 
 
 1. The Ohject of aUraciion ; "Me." The offended Sovereign 
 — how strange ! — yet the God of mercy — the God in covenant — 
 in covenant with his beloved Son, that the Sinner should be saved. 
 Look unto me, 
 
 (1) As the God of compassion. Though you have offended me, 
 yet I commiserate your state, and will have compassion upon you. 
 
 Hence, "God so loved," John iii. 10. Salvation in all its 
 
 parts, in all its effects — and in its everlasting duration, is ascribed 
 
 to rich and sovereign grace — to infinite love. Eph. ii. 4, etc. 
 
 Look unto me, 
 
 (2) As the God of Salvation. I have designed it — I have secured 
 it. By it you shall be delivered, and I will be glorified. 
 
 In the councils of the Father it was determined that Jesus 
 should redeem sinners. Numerous types prefigured its develop- 
 ment — the language of prophecy proclaimed its approach, and tlio 
 church anxiously waited for the great salvation. In the "fulness 
 of time," the types were realized — the predictions were fulfilled 
 
LOOK, AND BE SAVED. 73 
 
 — the Sun of Righteousness arose. He was Itorn in the manger 
 of Bethlehem. He of ^Yhom it was said, "His name shall be called 
 the Mighty God :" he on whom " help was laid.'^ And as he went 
 on his course, all the necessary proofs of his Divine appointment 
 were given. There was the voice from the excellent glory, " This 
 is my beloved Son," etc. — there were the mighty miracles which 
 he wrought. 
 
 He is called the Saviour. " Thou shalt call," etc. Matt. i. 21. 
 "Behold, I bring you," etc. Luke ii. 10, 11. "The Son of man 
 
 is come to seek," etc. "This is a faithful," etc. 1 Tim. i, 15. 
 
 He exhibited himself as the Saviour. At the celebration of the 
 Passover he did it by the broken bread and outpoured wine, the 
 emblems of his broken body and shed blood. See him in the 
 garden, while in dreadful anticipation he cries, " my Father, 
 if it be possible," etc. See him as he endures the mockery of the 
 judgment-hall, despised, and spitten upon, and scourged. Ob- 
 serve him in Golgotha ; there the atonement is consummated — 
 there the cross is planted — the body nailed to it — shades of dark- 
 ness overspread the scene. In the extreme anguish of his soul, 
 and amidst the terrors of the curse, he cries, "My God," etc. 
 Struggle succeeds to struggle, and at length another cry is heard, 
 
 — "It is finished ! " Then he "bows the head," etc. hear it, 
 sinner, for then salvation was obtained ! AVhat ! then ? what, 
 amidst such marks of weakness, ignominy, and anguish? Yes, 
 for then the wrath of God, due to sinners, fell upon him. Yes, for 
 then the fire vrhicli had descended at the first transgression, fell 
 on Him, and consumed Him. 
 
 The Sacrifice of Christ was propitiatory. "He was wounded," 
 etc. See 1 Cor. xi, 25 ; 2 Cor. v. 21, cum multis. Here then in 
 this atonement we find refuge. It is our Propitiatiox ; remove 
 it, and we are at once exposed to all the wrath of the Divine Law- 
 giver. tear us not from the Rock to which we cling ; remove 
 it not, lest you plunge us into the gulf of woe! It is our Sun; 
 extinguish it, and you leave us in the midnight darkness of des- 
 pair ! It is our Portion ; deprive us of it, and you beggar us for 
 ever. It is the Basis on which we cast the anchor of our hope ; 
 destroy it, and we are shipwrecked for ever. This, sinner, is the 
 object of attraction. A suffering, dying risen, and ascended 
 Saviour, who ever livetli to make, etc. Look to him. 
 
 2. The important Duty. "Look." This means more than the 
 ordinary acceptation of the term. It signifies a believing appli- 
 cation to Christ for salvation. This implies, 
 
 (1) A deep sense of danger, and anxiety to be saved. It is to 
 resemble the Israelites when stung by serpents. " As Moses lifted 
 up the Serpent," etc. They felt themselves to be dying, and were 
 anxious to be saved. Like 'the Philippian jailor, etc. The sinner 
 sees himself condemned, under wrath. 
 
 (2) A sense of helplessness. He has tried to better his condition 
 
 — to improve his heart, but in vain. The broken law has been 
 
74 LOOK, AND BE SAVED. 
 
 presented to his conscience, by the Spirit, and he feels he can do 
 nothing to remove its terrible penalty. Lord, save, or I perish. 
 
 (3) A kno^vledge of Christ as the Savionr. A glorious percep- 
 tion that he is "the end of the law for righteousness to every one 
 that believeth.*' Hence the mind approves the Saviour — the soul 
 heartily welcomes his salvation. 
 
 (4) Faith, or dependence. Look at that serpent of brass, said 
 Moses, and live. God has appointed it. Look at it ; it is the sym- 
 bol of Divine mercy, and you shall live. So with regard to Christ, 
 we are saved by faith as an instrument. Look unto Christ with 
 the eye of faith. See his adaptation — his rich and free mercy. 
 Look unto him v>nth the prayer of faith, saying, I rest my immor- 
 tal but sinful soul upon thy great Propitiation ; God, for Christ's 
 sake, forgive me. See Rom. x. 12, 13. 
 
 III. The gracious Result; "And be saved.'' As with the 
 Israelites, the sting, the bite of the serpent was healed. So shall 
 it be with the believing penitent. The curse and sting of the Old- 
 Serpent shall be removed — the broken law shall no longer accuse 
 him — Sinai shall flash and thunder no more. "Believe on the 
 Lord Jesus Christ, and tliou slialt he saved!" This is bliss — bliss 
 to the soul — bliss for ever. 
 
 To be saved, is to be for ever free from all the debasement, the 
 
 defilement, the peril of our natural condition. To be saved, is 
 
 to be freed from the guilt and power of sin, and restored to the 
 
 favour of Jehovah. To be saved is to be removed from danger 
 
 for ever ; to be preserved from the fear of death — from the terrors 
 of the judgment-bar — from weeping, wailing and gnashing of 
 
 teeth; and from the vengeance of everlasting fire. To be saved, 
 
 is to have everlasting life — to be conducted to the honours of im- 
 mortality — to be raised to the enjoyment of celestial pleasures in 
 the presence of God for ever and ever. This the Apostle calls "the 
 salvation which is in Christ Jesus ivith eternal glory." In the 
 heavenly inheritance the believer shall be perfectly pure — per- 
 fectly intelligent — perfectly happy. He shall be exalted to the 
 highest honours — shall see God, and enjoy blessed companionship 
 with saints and angels. But who can describe the eternal results 
 of salvation ? 
 
 However bri<iht and knowing the mind of man may be, 
 
 It cannot paint those plories which 1 am f=oon to see! 
 
 It would require a seraph's tonprue the splendours there to toll, 
 
 Laid up for me, a sinner saved, by Christ redeemed from bell. 
 
 Look unto me. ray Saviour says, look unto me and live : 
 Fiirht on, ami keep the crown in view, which I will freely trive 
 O help me. Christ, to see the poal, to run the rare, and fijrht, 
 And let tby heaven cheer my soul till faith is turned to sight ! 
 
 Observe, this address is very extensive. All the ends of the 
 earth," are to look unto God for salvation ; meaning the extremi- 
 ties or most remote parts of the world, Job. xxxvii. 3 ; xxxviii. 13, 
 or the people inhabiting those parts, Ps. xcviii. 3. This accords 
 with Christ's- commission, "Go ye into all the world, and," etc. 
 Erect the cross — lift up Immanuel's standard throughout the 
 
THE CHRISTIAN DYING DAILY. 75 
 
 earth — -whosoever looks by faith at that cross — Avhosoever joins his 
 standard, shall be saved. 
 
 We therefore can take this salvation to the shores of classic ele- 
 gance, or of ignorant barbarism ; Ave can go with it to him -who 
 shivers in the icy regions of the north, and to him who pants be- 
 neath a sultry sun in the regions of the south. We can call upon 
 the tasked slave, and his austere lord, to " look and be saved.'' 
 However guilty and vile, they may look. Dive into the depths of 
 the dungeon — plunge into the hospitals of disease — visit the abodes 
 of darkness and despair — take the vilest and most miserable of men 
 — let one bo brought forth on whose head, if it were possible, could 
 be heaped all the crimes committed by mankind since the fall of 
 Adam till now — verily such a man is commanded to look and live. 
 " Wherefore he is able to save to the uttermost," etc. 
 
 IV. The Prohibitigx. " For I am God, and there is none else.'' 
 This implies, 
 
 1. That Christ is the only Saviour, " I am God," etc. None 
 else appointed — the only foundation, v. 24. 
 
 2. It is therefore condemnatory of all attempts at self-salvation. 
 
 3. It implies the universal dominion of Christ. Both saints and 
 sinners are in his hands — he rules both — he will judge both — how 
 different the results ! Head v. 23. 
 
 On IIiM, then, as the Saviour, let your eye be fixed ; on IIim let 
 your heart repose. Behold Him ! Acknowledge Him in all his 
 offices — receive Him in all his characters. 
 
 If you look not at the Lamb of God that taketh away the sin of 
 the world — then your guilt will remain on your souls, and sink 
 them to the deepest woe. 
 
 XIX. — THE CHRISTIAN DYING DAILY. 
 
 " I die dailj'." — 1 CoR. xv. 31. 
 
 "A prudent man foreseeth the evil thereof, and hideth himself.'^ 
 There is one future event for which we ought to prepare. We 
 must all die. Our time of sojourning here is short, and the time 
 of its termination uncertain. It is true Christian Philosophy to be 
 
 ready to go Avhen the time of our departure is at hand. but this 
 
 solemn event is banished from the mind, althouirh the mind is 
 
 daily conversant Avith monitions of human mortality. The man 
 
 who is about to emigrate to another country, frequently thinks 
 about it, and makes suitable preparation.-^^ — Our bodies must 
 soon emigrate to the grave, and our souls into eternity. >AIuch con- 
 tingency may be connected Avith earthly emigration.* The mind's 
 
76 THE CHRISTIAN DYING DAILY. 
 
 purpose may change, and many things arise to prevent it. But 
 there is no contingency about death. It cannot he averted by 
 human purpose, or circumstances. Nothing can reverse the decree 
 of God. Human mortality is ever proceeding — we see it in the 
 deaths around us, — and we ourselves are not insensible to gradual 
 physical decay. We die daily. 
 
 But is it not possible daily to regard death with composure even 
 before it comes, so that when it shall invade us, we may meet it 
 with triumph, hailing it as the messenger to conduct us to a better 
 state? The Apostle answers, it is. I die daily ; and this, instead 
 of annoying him, afforded him joy. 
 
 I. Explain and illustrate the Statement of the Apostle : 
 "I die daily." 
 
 The Apostle states it with a strong asseveration ; ''Ijyrofest." The 
 subject was important ; it deeply interested his feelings. I solemnly 
 affirnj or declare. ''By your rejoicing." Some read oiw re- 
 joicing, but the present version appears to be correct. By their 
 rejoicing, as the result of their conversion, and the evidence of 
 the vitality of their hope. He hoped for their eternal salvation. 
 He had la];)Oured to promote it, and he firmly believed that they 
 would be saved. Regarding that as certain, it was just as certain 
 that he died daily on account of the belief and hope of the resur- 
 rection. By our hopes and joys as Christians; by our dearest ex- 
 pectations and grounds of confidence, I solemnly declare I die 
 daily. I am every day exposed to the peril of martyrdom. I con- 
 tinually expect a violent death. The manifold hardships and 
 sufferings which I endure render my life a kind of lingering exe- 
 cution. 
 
 1. He died daily. His body, as already stated, through fatigue, 
 the hand of violence, imprisonment, nakedness, hunger, and vari- 
 ous perils, was dying gradually everyday. "For thy sake we 
 are killed all the daylong; we are accounted as sheep for the 
 slaughter." Rom viii. 3G. See also 2 Cor. i. 9; he intimates that 
 he then supposed that the sentence of death was passed upon him. 
 Also 2 Cor. iv. 8—12. Refer to the catalogue of perils which he 
 endured for Christ's sake, 2 Cor. xi. 23 — 28. what melting 
 
 ])athos in this narration I lie also says that "after the manner 
 
 of men he had fouglit with beasts at Ephesus," Some commenta- 
 tors suppose that he had been suljected to combat with wild beasts 
 in the amphitheatre of Ephesus. But if he was only speaking 
 "after the manner of men," in a figurative sense, it denotes the 
 fierce and bloody men who were his persecutors. Hence Whitby 
 observes : 
 
 "If tliis sense, (the literal interpretation) be not liked, you may in- 
 terpret 'after the manner of men,' according to the intPiition of men, it 
 heinji the intention of the men of Asia to deal so with him. Note also, 
 tlint cruel and bloody-minded men are often represented under this 
 metaphor of beasts. So lirnatius, Avhcn he was carried from Syria to 
 Rome, under a band of soldiers, who, saith he, are the worse for the 
 
THE CHRISTIAN DYING DAILY. 77 
 
 kindness I show them, • From Sj'ria to Rome I fight Avith beasts.' And 
 Heracliturf says, ' The Ephesiaus were turiicd into beasts, because they 
 slew one another.' " 
 
 These heav}'" and numerous sufferings might well cause him to 
 say, "I die dailv.'' " So then death worketh in us, but life in 
 you," etc. 2 Carriv. 12 — IG. 
 
 2. As he endured all these hardships to promote Christianity in 
 the world, it indicates his full conjidence in the Divinity of the 
 gospel — in the reality of Christ's resurrection of the saints. The 
 Apostle gives an epitome of the gospel and its collateral evidence 
 
 in this chapter, v. 1 — 8. Ilis argument appears to be : — I have 
 
 had such evidence of the truth of the gospel afforded me — I have 
 been so fully and specially convinced that there is no collusion — 
 that Christianity is not a cheat — that I do not regret the sufferings 
 I have endured, nor shrink from those vrhich, in consequence of 
 my advocacy of Christ, must inevitably come upon me. "'If after 
 the manner of men, I have fought with beasts at Ephesus, what 
 advantageth it me. if the dead rise not? What benefit shall I 
 have? SVhy should I risk my life in this manner? Rather 
 let us eat and drink, for to-morrow we die, if the gospel be 
 not true," The Apostle means by this question, that if there is 
 no future state, it is irrational to endure trials and privations so 
 severe. AVe should rather make the most of this life, and make 
 pleasure our chief good rather than look for happiness in a future 
 state. This is the conduct of carnal men. Their affections centre 
 in this world; they have no prospect, no desire of heaven — they 
 give themselves up to unrestrained enjoyment in this life. 
 
 The Apostle however was fully persuaded in his own mind. 
 His conduct in steadfastly persevering to profess and preach the 
 gospel abundantly demonstrated that he most firmly believed a 
 future resurrection, and the everlasting happiness of all believers. 
 
 Therefore he was icilling to die daily, because the gospel was 
 
 true.* 
 
 ="== Hut the circumstance which above all others adds weight and importance to the 
 testimony which the Sacred writers sjavc, was the sacrifices with which it was accom- 
 panied: thi; risks, the injuries, the loss of property and life, which they voluntarily 
 incurred hy givin:; it, and to which those were alike exposed who received it at their 
 hands. That tliey had tlius to lay their account to all manner of wrongs and insults, 
 not excelling death itself, we learn not only from the accounts of Scripture, but from 
 the no'ices contained even in profane historians, from the decrees of emperors, from 
 the allusions of heathen poets, and from the whole history of that and subsciiuent 
 times, of which tlie persecution of Christians unto death formed an essential and pro- 
 niinent part. We look simply at the fact, and do not stop to offer any e.xplanation of 
 it. tiiough in that respect there is no particular difficulty to encounter. It is as cer- 
 tain as anything in history can be, that both those who gave and those who received 
 the iiospei testimony were ready, rather than renounce that testimony, to endure the 
 loss of a!l things and brave the asonies of death ; and not only were ready to do thij=, 
 but in gnat numbers actually did it. This puts beyond a doubt the question of their 
 sincerity; f.r no conceivable motive could have induced them, both teachers and 
 1au,'1it, lenders and followers together, to make such sacrifices for what tln-y knew to 
 be a lie: as in that case, to use the emphatic expression of Paley, "They would havH 
 be"n viilians for no end but to teach honesty, and martyrs witliout the least prospect 
 of honour or advantage," Hut if the ciicunistanees forbid us to consider them as de- 
 ceivers, may they not. possibly have been mistaken or deceived ? Doubtle.os tiiey uii','lit 
 have been liad the matter of their testimony been a mere opinion— had it beeu cither 
 7 ""' 
 
78 THE CHRISTIAN DYING DAILY. 
 
 3. This dying daily evidenced the greatness of his love to Christ 
 and his cause. The love which he manifested was most ardent and 
 influential. It constrained him to despise wealth, office, honour, 
 and ease. In labours he was most abundant. He was assiduous 
 and indefatigable in proclaiming Christ. Before the learned, or 
 the illiterate ; in the palace or in the prison, before kings or before 
 the populace, he was " not ashamed of the gospel of Christ." Was 
 persecution before him? He could say, "None of these things 
 move me," etc. AYas he approaching martyrdom? He could say, 
 *' I am willing not only to be bound, but to die at JerusoJem for 
 
 the name of the Lord Jesus." The love of Christ kindled this 
 
 ardent love in his breast. He states the operation of the mighty 
 principle, 2 Cor. v. 14. " For the love of Christ constraineth us," 
 etc. The love which Jesus had manifested towards sinners in the 
 great work of redemption, and in calling them to partake of this 
 inestimable blessing, had excited in their hearts such reciprocal 
 admiring love and adoring gratitude to him, as "constrained 
 them," aud carried them on with invincible energy in every ser- 
 vice, by which they could glorify his name or promote his cause: 
 nor could any fears, hopes, affections, or interests, stop their pro- 
 gress, when actuated by this most powerful principle. 
 
 4. Though the Apostle died daily, 9jet he teas inwardly supported 
 hy Divine grace, and animated by a lively hop)e. " The inivard 
 man," he says, "was renewed day by day." See also 2 Cor. i. 
 
 3 — 0. The whole life of the Apostle was one of hope and joy 
 
 and he triumphed in death. " For me to live is Christ, and to die 
 is gain." Phil. i. 21. Mark his consolation and heroism at the 
 close of his life. " For I am now ready to be offered," etc. 2 Tim. 
 iv. 6 — 8. 
 
 II. Apply this Statement to ourselves. 
 
 1. It is literally true that ive are physically dying daily. Every 
 one — the rich and the poor, the monarch and the peasant, etc., 
 may say, "I die daily." There may be no peculiar hardships to 
 endure — no persecutions — no imprisonment, etc., yet the body 
 inevitably must die daily. 
 
 As man, perhaps the moment of his breath, 
 
 Keceivps llie lurkins principles of death. 
 
 The younp; disease that must subthie at lenprth, 
 
 Grows with his growth and strengthens with his strength. 
 
 Human life is daily decaying — the strength and energj^ of the 
 body daily decline — the beauty of the countenance gradually 
 
 a doctrine or system of doctrines, which they, as many others have done, might have 
 held in sincerity and endured martyrdom rather thwn recant, thouirh their under- 
 standings might have heen niisinform<'d and their convictions nntrrounded. Hut what 
 the first teaciiers and disciples of Christianity avouched was not the truth of an opin- 
 ion or the soundness of a doctrine, hut the reality of facts which their own eyes liad 
 seen, and the certainty of tr:tns;ictio!is in which they luid persotially horno a part. 
 Here thtM'e was no room for deception or mistake, and as thcnr readiness to sacrilicc 
 everytliinir naturMlly dear to them in support of their testimony proves beyond a doubt 
 tlie .Sincerity of their belief so must it he held not less convincingly to prove the truth 
 .•iud t^oliditv of the giouud ou which their belief was founded. 
 
THE CHRISTIAN DYING DAILY. 79 
 
 fades, and the elasticity of the limbs is constatitly being relaxed. 
 In many cases those that look out of the windows are darkened, 
 the keepers of the house tremble, and the strong men bow them- 
 selves. Eccles. xii. All persons are not the same as they once 
 were. They feel that they are daily going the way of all the 
 earth — dying daily. The lapse of time itself is proof sufi&cient. 
 
 The body is not merely gradually or daily declining, but it may 
 positively die any day. Hence, " Boast not th^'self of to-morrow,'' 
 etc. "What is our life? It is even as a vapour that appeareth 
 for a short time, and then vanishcth away." 
 
 Still some may, like the Apostle, say, "I die daily." Their 
 constant afflictions, trials, domestic troubles, hardships, etc., may 
 be wearing them down, even as the water wears the stoned. 
 
 2. As we die daily, we should he very conversant with Christ, 
 as the Saviour of sinners, and the Kesurrection and the life. 
 " That I may know him and the power of his resurrection." Phil. 
 
 iii. 9, 10. This is the way of conquering death and of realizing 
 
 the hope of eternal life. 
 
 It should also lead a Christian daily to deposit his soul in the 
 hands of Christ to be saved and preserved by him until the day 
 of death. 
 
 3. As we are dying daily, and shall soon have done with the 
 world, it should produce a disposition to he ready at any time to 
 resign all the interests of earth. We are to enjoy them but for a 
 season — we are stewards, and occupy our various stations only for 
 a short time.^ We have relationships in life of the most endearing 
 character — ties of the tenderest nature— and associations the most 
 delightful — but they must all give way to death. Are we pre- 
 pared to give them up — to part with everything below the skies ? 
 AVe die daily, and we should hold all terrestrial things with a 
 loose hand. Such is the argument of the Apostle, 1 Cor. vii. 29- 
 31. " But this I say. brethren, the time is short," etc. 
 
 4. To cultivate a superior regard to our immortal life in heaven. 
 Compare this life with eternal life, and how vain and shadowy 
 does it appear ! Reckon, then, as nothing the unsatisfying and 
 transitory joys of earth ; but value and aspire after a better coun- 
 try, that is a heavenly one. The miser here makes gold his 
 heaven and his god. The man of property throAvs his whole soul 
 into his estate, and idolizes it. The sensualist is intoxicated with 
 his cup of pleasure. There is no heaven to the wicked but this 
 
 earth. Here they would, if they could, stay for ever. But the 
 
 ])eliever, though sometimes he gravitates to earth by reason of 
 imperfection, is taught and induced by the Spirit to aspire after 
 the bliss of immortality. He " looks not at the things which are 
 seen, but at the things which are not seen. For thd things which 
 are seen are temporal," etc. 2 Cor. iv. 17, 18. 
 
 Snblim'd bj' Rraco, the soul aspires, 
 IJevond tlie r;iiif;e of low desires, 
 
 To nobler views elate : 
 Unniov'd her destin'd chanpro surveys, 
 Aii'l ar!i!.'<l bv faith, iutrepid pavs " 
 
 TIu' univev^jil debr. 
 
80 THE RISEN SAVIOUR. 
 
 5. It includes a pleasing realization of death as a means of at- 
 taining the utmost of our wishes. " To die is gain." Death is the 
 gate of Paradise — it leads to the many mansions. It conducts to 
 the vision of God — to intercourse Avith the most glorious intelli- 
 gences — to purity — to exalted pleasures and infinite joy. 
 
 I yearn for realms where fancy shall he filled, and the ecstacics of freedom shall be 
 
 f.4t, 
 And the poul reign gloriously, risen to its royal destinies : 
 I look to reconriiize again, through the beautiful mask of their perfection 
 The dear familiar faces I have somewhile loved on earth : 
 I long to talk with grateful tongue of storms and perils past. 
 And praise the mighty Pilot that hath steered us through the rapids : 
 He shall he the focus of it all, the very heart of gladness, — 
 My soul is athirst for God, the God who dwelt in'man ! " — Tupper. 
 
 When death comes to a believer, it is not as the dreaded monster, 
 the King of terrors. As a friend he comes to remove him from a 
 "world of toil to a vrorld of rest ; from a life of sin to a life of glory. 
 Death is under the pov^er of Christ, and is the messenger sent by 
 him to fetch his people home. 
 
 IIov?- unwise, then, to reject the gospel — which alone brings life 
 and immortality to light ! And yet infidelity seeks its chief 
 triumph in the attempt to convince poor dying man that he has 
 no solid ground of hope; that the universe is "without a Father 
 and a God ;" that the grave terminates the career of man for ever 
 — it annihilates him ! The Apostle therefore said, v. 33, " Be not 
 deceived." By false teachers — by their sophistry — by their 
 plausible arguments. Rather turn to the revealings of the New 
 Testament ; rest your souls on them as the firmest basis of hope 
 ever propounded. Let others do as they will, hold you them fast 
 till you die. 
 
 XX.— THE RISEN SAVIOUR. 
 
 " Come and see the place where the Lord lay." — Matt, xxviii. 6. 
 
 The resurrection of Christ is an important article of the Chris- 
 tian faith. 1 Cor. xv. 13 — 19, The text and its connection 
 
 refer to the resurrection of Christ. The angel here addresses the 
 visitants of the tomb. He appeals to their senses to prove the 
 certainty of Christ's resurrection. Christ also appealed to the 
 senses of his disciples ; " Behold my hands," etc. Thus is afforded 
 the best external evidence of the Christian religion, namely, the 
 miracles wrought l)y Christ and his apostles. " If ye believe not 
 me, yet believe the works that I do," said Christ, appealing to 
 their senses. The invitation to see the vacated grave is a similar 
 appeal. 
 
 I. This Declaration proclaims the actual Resurrection of Christ. 
 This was predicted, Ps. xvi. 10. Christ frequently said that he 
 
THE RISEN SAVIOUR. 81 
 
 would rise again. And without it his mission would have been 
 useless. 
 
 1. The fact of Christ's resurrection is established. 
 
 (1) By the Testimony of Scripture. The evidence of his disci- 
 ples. They were intelligent, incredulous — men of probity — dis- 
 interested, had no worldly advantage to gain, but the very oppo- 
 site. They had been very conversant with Christ, and were able 
 to testify. Their testimony was harmonious and constant. 
 
 (2) By the testimony of angels, and their appearance to different 
 persons. Matt, xxviii. 1 ; John xx. 11. 
 
 (3) By Christ's manifestation after he rose. To Mary Magda- 
 lene, John XX. 17; to Salome, Matt, xxviii. 9, 10. Disciples going 
 to Emraaus, Luke xxiv. 13. To Peter, Luke xxiv. 34 ; and the 
 eleven disciples, John xx. 19 ; 1 Cor. xv. 7. To his disciples. Acts 
 i. 3 ; to Stephen, Acts vii. 55 ; to Paul, Acts ix. 3 ; to John, Rev. i. 13. 
 
 2. His resurrection ivas not denied by his enemies. Matt, xxviii. 11. 
 
 3. The Apostles constantly declared and attested it, and so did 
 the primitive Christians and fathers, as Ignatius, Polycarp, etc. 
 
 4. He rose icith tlie same body, John, xx. 25 ; Luke xxiv. 39 ; 
 Acts X. 40, 41. 
 
 5. He rose according to Scrijjtirral types and predictions, Jonah 
 ii. 10; Matt. xii. 40; Ps. xxii. 15; Isa. liii. 5, 6; Dan. ix. 26; 
 Zech. xii. 1 . 
 
 II. The language of the text expresses the great Humiliation of 
 Jesus Christ. "Come, see the place lohere the Lord lay." The Son 
 of God lay in a tomb, in the "dust of death.'' What was the 
 Saviour's mission to this world, but one scene of humiliation? He 
 came into this vile world — he tabernacled in the flesh — he "took 
 not on him the nature of angels," etc. Phil. ii. 5 — 8 ; Heb. ii. — he 
 suffered and died — he was laid in the grave. 
 
 ^ III. It is expressive of God's infinite love. John iii. 16. Why 
 did he come to earth — why did he suffer and die — why was he en- 
 tombed — why did he rise and ascend? The answe/ is, Because 
 God loved the world, and purposed the salvation of sinners. 
 " Come, see the place where the Lord lay." lie lay in that grave, 
 and rose from it, to fulfil all the purposes of his love. 
 
 IV. It was the most striking evidence of Divine Faithfulness. 
 Faithfulness with regard to promises, types, shadows, and predic- 
 tions. When Christ rose from the grave, all the arrangements of 
 the Divine covenant which he had made known to the church by 
 his prophets, were ratified and fulfilled. See the argument of the 
 Apostle, Ileb. viii. 6; ix. 11 — 15. 
 
 \ . His resurrection loas an evidence of his Divine Sovereignty. 
 He had power over death and the grave". " He had power to lay 
 down his life, and power to take it up again." John x. 17, 18. In 
 like manner he can and will control the deaths of his people. "He 
 has the keys of death," etc. Rev. i. 18. • 
 
 1' 
 
82 PRAYER. 
 
 VI. The empiy grave was an evidence of Ids triumph over all his 
 enemies and ours. Over his Jewish foes — over his murderers — 
 over Satan, death and hell he triumphed. See Eph. iv. 8 ; i. 
 17 — 23. 
 
 Lastly. It ivas the certain and glorious pledge of the perfecting 
 of salvation. 
 
 Come, see the place where the Lord lay, and you will learn that 
 he was the "end of the law for righteousness to every one that be- 
 lieves, That " he was delivered for our offences, and rose again 
 
 for our justification." Christ finished all the plan of mercy on the 
 cross. He cried with a loud voice, "It is finished," and in that 
 empty grave, we see that his declaration was correct. "He was 
 raised from the dead by the glory and power of God the Father." 
 
 He has secured then for all believing penitents full pardon for 
 
 every oifence — complete justification — assimilation to God by his 
 Spirit — rich enjoyment in the bosom of the church — glorious hope 
 of heaven — successful battle with the last enemy, and an abundant 
 entrance into the everlasting kingdom of God. "Come, see the 
 place where the Lord lay," and behold in that empty tomb the 
 sure pledge of thine own glorious resurrection. Phil. iii. 20, 21 ; 
 Kom. viii. 11. 
 
 IMPROYEMEXT. 
 
 1. Give grateful homage to Christ as the Author and Finisher 
 of faith. 
 
 2. Frequently visit in contemplation the scenes of his conflict and 
 conquest. 
 
 3. Rest on him alone for salvation here and hereafter. 
 
 XXL —PRAYER. 
 
 " Men ought always to pray, and not to faint." — Luke xviii. 1. 
 
 Prayer to God is of the utmost importance, and absolutely 
 necessary. Important, because God, who knows our necessities, 
 has mercifully enjoined it upon us. The people of God in every 
 age have loved and practised it. Patriarchs and prophets, apostles 
 and saints, have each in effect said, "I give myself unto prayer" 
 
 — "It is good for me to draw near unto God." Christ himself 
 
 loved and performed prayer. " In the days of his flesh he offered 
 up prayer and supplications with strong crying and tears unto Him 
 who was able to save him from death, and was heard in that he 
 
 feared." Ilelv v. 7. As Christ by his incarnation entered into 
 
 the circumstances of sinners, he became acquainted with the wants 
 of humanity. lie saw what a sinful soul required to make it holy 
 
PRAYER. 83 
 
 and happy in this Tricked and sorrowing world. He knew the 
 willingness of his Father to supply all the wants of his needy chil- 
 dren ; and he was going soon to the cross to suffer and die, that he 
 might open the rich and evertlowing fountain of Divine mercy and 
 love, lie might well say, " Men ought,'' etc. 
 
 In this chapter Christ propounds the parable of the unjust judge 
 who was overcome by the importunity of a widow to do her justice 
 contrary to his previous purpose. He argues that if importunity 
 will prevail with a wicked man, how much more effectual will be 
 prayer offered to God who is infinitely good. Therefore, " Men 
 ought," etc. 
 
 1. The Nature of Prayer. 
 
 Prayer is the humble expression of our wants, and of our 
 desires to God. It is the soul's appeal to God in every time of 
 necessity. 
 
 Prayer is an acknowledgement of the being and the providence 
 of .God. "lie that cometh to God must ])elieve that he is;" that 
 is, have a full belief in his Almighty power, mercy, salvation, and 
 faithfulness ; and also a dependence upon him for the supply of all 
 needful blessings. 
 
 Prayer is a declaration that the infinite Jehovah, the offended 
 Sovereign, has re-established communion with man, through the 
 meditation of Jesus Christ, in whom he is well-pleased. What 
 condescension is this ! lie who receives the praises of angels, de- 
 signs to listen to the breathings of a poor sinner! No wonder that 
 Solomon said, " Will God," etc. 1 Kings viii. 27. 
 
 To pray to God implies, 1. A knoicledge of his character, and 
 the gracious arrangements he has made for the temporal and 
 spiritual happiness of man. It is impossible to pray aright with- 
 out such knowledge. What kind of a court would a sovereign 
 have if his subjects could not distinguish between him and a 
 clown ? " They that liiiow thy name will put their trust in thee." 
 
 2. A deep conviction of the need of Divine aid. This need arises 
 from our state as fallen sinners, ever requiring an interest in the 
 mercy of God through Christ — need arising from the confficts of 
 life — sickness, personal and relative, bereavements, losses, disap- 
 pointments — conflicts with our own hearts, with sinners and the 
 enemy coming in like a flood, threatening to overwhelm and de- 
 stroy. Regard ourselves as the servants of God, having important 
 offices to sustain, and arduous duties to perform — and then we' are 
 dying creatures, and must yield up our breath. Who is sufficient 
 for these things ? Every one must be wretched without God. 
 
 3. Application to God for relief "If any man lack wisdom, 
 let him ask of God." " Ask and ye shall receive ," etc. " Draw 
 near to God, and he will draw near to you." This application to 
 God implies 
 
 (1) A faithful confession of all our offences. 
 
84 PRAYER. 
 
 (2) An honest statement of our necessities. 
 
 (3) An earnest request for God's assistance and blessing, "Lord, 
 help me.'' "Save, or I perish.'' Disperse this darkness, and 
 irradiate my mind with light Divine. Remove my guilt, cleanse 
 me from my sin. Deliver me from this trouble, or sustain me 
 under it, and sanctify it to my good and thy glory. 
 
 4. Prayer must be made to God through the mediation of Christ. 
 Hence the Saviour said, " Whatsoever ye shall ask the Father in 
 my name he will give it you." John xiv. 13 ; xv, 16 ; xvi. 23, 24, 
 26, As sinners we have forfeited all right to both temporal and 
 spiritual 1 dessings ; sin has closed the avenue of Divine mercy, and 
 cut oif Divine communion. Christ, however, has opened the way 
 of access to God by his death on the cross — he has broken down the 
 wall of partition — opened the fountain of all spiritual blessings, 
 and become the way to the Father. Hence all our petitions must 
 be presented to God through our Lord Jesus Christ. Heb. iv. 15, 
 16 ; 1 John ii. 1. 
 
 A recognition of the Divine Mediator necessarily implies /rtiif^. 
 See James i. 5, 6. " But let him ask in faith." Let him believe 
 that in God all fulness dwells, and that he is able and willing to 
 do more abundantly than we can either ask or think. Full of 
 this assurance, relying upon the great Mediator, let him "ask 
 and it shall be given him," etc. " We have boldness to enter into 
 the holiest by the blood of Jesus," etc. Ileb. x, 19 — 23. 
 
 5. In prayer the petititioner must be governed 5y the will of 
 God. Man may ask many things which if granted would be in- 
 jurious. So Elijah, 1 Kings xix. 4; a prayer arising from a 
 desire to avoid persecution. See also Luke xii. 13 ; James iv. 3. 
 The enlightened believer will always preface his prayer with 
 " The will of the Lord be done." Luther could say, "Let my 
 will be done. My will. Lord, because my will is melted into thine, 
 there is but one will betwixt us." "If ye abide in me, and my 
 words abide in you," said Christ, "ye shall ask what ye will, and 
 it shall be done unto you." We ask according to the will of God, 
 
 when we petition for that which tends to glorify him. Ask in 
 
 this way, and j^ou shall obtain. 1 John v. 14, 15. 
 
 It is prayer then that must bring all our supplies from heaven. 
 
 The experience of believers testifies, that as they decline in 
 
 prayer all their graces decline also ; therefore when the apostle 
 Paul hath suited a Christian with his whole armour, he adds this 
 to all, prai/ continnally ; for this arms both the man and his armour 
 with the strength and protection of God. 
 
 Pra.ver is a creature's strenojth, his very breath and bcinp:; 
 
 Prayer is the frnhjcni key that can open the wicket of Mercy: 
 
 Prayer is tlie majric sound tliat saith to God, So be it; 
 
 Prayer is tlie shMider nerve that niovcth the muscles of Omnipotence. 
 
 'rherefiire. pray, creature, tor many and sreat arc thy wants; 
 
 Thy mind, thy cons<'ience. and thy beine, thy riehts commend thee nnto prayer, 
 
 The cure of all cares, the irrand panacea for all pains. 
 
 Doubt's destroyer, ruin's remedy, the autidote of all anxieties. — Tcpper, 
 
 II. The Performance of Prayer. 
 
PRAYER. S5 
 
 1. It mvsf he sincere. In prtivcr e>!poc'iall3', thou "rcquircst 
 truth/' God, " in the inward parts." If we approach God, still 
 cherishing some darling sin, we cannot expect to he heard. That 
 sin is his rival. He demands the whole heart. Ps. Ixvi. 18. When 
 the believer sounds the trumpet of prayer, it is the ])reath of the 
 soul that sounds it. The prayers of the wicked are lieariless 
 prayers — the heart has no place in them, and they have no place 
 in the heart. The prayers of the righteous are heart-pra3'ers, tiiey 
 are first put into the heart l)y God, and then they rise from the 
 heart to Gud. They earnestly desire what they seek, and there- 
 fore o])tain what they ask. 
 
 2. Prayer must be offered with reverence and launiUiij. " God 
 is a Spirit." He is infinitely great, holy, powerful, etc. Sinful 
 
 dust and ashes must stand in awe of him. Humility flows from 
 
 penitence, and is ever associated with confession of sin. There is 
 something delightfully affecting in the humble reverential suppli- 
 cations which flow from a believer's heart, and which ascend to 
 the Most High. He employs such language as this : — Job xi. 4, 5 ; 
 xlii. 2 — G. The Christian finds that the prayer of the poor broken- 
 hearted publican is never an unsuitable prayer for him, and when 
 he comes to die he is content that the last petition ascending from 
 his heart should be, "Lord, have mercy on me a sinner." In 
 prayer he is led to be humble when he compares his nothingness 
 with God's immensity ; his meanness with God's glory ; his folly 
 Tvith God's wisdom ; and his deformity with God's purity. 
 
 3. Prw/er must he offered loWiferi'cncij. Not the energy and 
 warmth of the animal spirits, but the inward, inwrought prayer, 
 expressed in simple desires, regulated l)y the love of God. "'The 
 effectual fervent," etc. James v. IG. Such fervency is urged by 
 niany Scriptures. To pray, is to pour. out the heart, Ps. Ixii. 8. 
 To pray, is to wrestle witli God, Gen. xxxiii. 24. To pray, is to 
 cry, Ps. ix. 12, — to sigh and groan, Ps. xii. 5, — to strive, Rom. xv. 
 30, — to give God no rest, Isa. Ixii. 7. All these declarations teach 
 us that prayer must be fervent. The arduous conflict in which 
 we are engaged demands it. The immense value of the blessings 
 for which we pray demands it. 
 
 4. Prayer must he constant. "Men our/M always to pray, and 
 not to faint.'' This duty must never be forgotten ; it is so import- 
 ant and beneficial. We must not tire in praying for any special 
 blessing. God loves fervency and importunity in prayer. This 
 is illustrated by the example of the poor widow, who l>y her im- 
 portunity, prevailed with the unjust judge. Hence Elias, James 
 V. 17, 18. 
 
 The text teaches us that Christians should neglect no oppor- 
 tunity for prayer, delighting in the performance of it both publicly 
 and privately. 
 
 Christians are liable to faint. The ardour of prayer ofton de- 
 clines — raanv restrain praver before God. 
 
86 PEAYER. 
 
 (i) The engagements of life have this tendency, absorhino- the 
 ■R-holc attention ; abating, if not Avholly destroying, the habit of 
 prayer. 
 
 (2) Christians may faint from the recollection of their great 
 unTTorthiues!?. 
 
 (3) "When answer to prayer is delayed. 
 
 (4) "When the favour solicited is obtained. The depravity of 
 our hearts may cause us to forget that "Man's extremity was 
 God's opportvmity." You vrere humble enough in your misery, 
 and ready to cry to God, and depend upon him, but since he de- 
 livered you, you have forgotten that in him alone is your help 
 found. 
 
 Pray always therefore, and not faint, for 
 
 (1) AYe sin without ceasing, and have therefore need to pray 
 without fainting. Till we cease to sin, we must never cease to 
 pray. 
 
 (2) Our enemies never cease to annoy and oppose us, therefore 
 we must pray and faint not. The hands of prayer must be lifted 
 up like those of Moses, till the victory is won. Our enemies are 
 ever watchful for opportunity ; we must faint not in watching 
 unto prayer. 
 
 (3) Our trials from afflictions — our bodily and spiritual wants, 
 never cease. Every day brings fresh wants ; every duty calls for 
 fresh supplies of grace. Vv'^e have scarcely emerged from one trial, 
 but another awaits us. Is any afflicted ? Let him pray and faint 
 not. 
 
 (4) God is always waiting to be gracious. " He fainteth not, 
 neither is he weary. '^ "They that wait upon the Lord shall re- 
 new their strength." The Saviour ever liveth to make interces- 
 sion for us. The Holy Spirit never ceaseth to make intercession 
 for us ; therefore pray and faint not. 
 
 In conclusion, how important then is prayer to a Christian — to 
 a family — and to the community at large? 
 
 Aneels are around tho pood man. to snatch the inoenpe of hi<! prayers, 
 
 And they fly to minister kindness to those for whom he plendeth : 
 
 For tlie altar of his heart is liirhted, and burneth before God continually. 
 
 And he breatheth, conscious of his joy. the native atmosphere of heaven : 
 
 Yea, thoiv^li poor and contemned, and ij^norant of tliis world's wisdom, 
 
 HI can his fellows spare him. tlioujrh they know not of his value. 
 
 Thousands bewail a hero, and a nation mourneth for its kinsr. 
 
 But the whole universe should lament the loss of a man of pi-ayer. — Tuppfr. 
 
 How awful the condition of those who never acknowledge God 
 — wlio live without prayer. At the day of final retribution, they 
 will know the value of prayer. " They shall call upon mo iJien, 
 but I will not answer." Prov. i. 24 — 33. 
 
CUKIST A TESTATOR. 87 
 
 XXIL — CHRIST A TESTxVTOK. 
 
 A METAPnORIC'AL SKETCH. 
 
 <' For where a Testament i?, there must also of necessity be the death of the Testator." 
 — Heb. ix. 16. 
 
 As Christ has many crowns, so he has many names. He has 
 crowns of great glor}-, and he has names of unequal beauty. " Thy 
 name is as ointment poured forth." Song i. 3. He is called the 
 Branch, by Jeremiah xxiii. 5 ; the Sun of Righteousness, Mai. iv. 
 2: the Brir/hi and Morniwj Star, Rev. xxii. IG ; the Surety ; ''By 
 so much was Jesus made the Surety of a better testament.'^ Heb. 
 vii. 22. He is called the Messenger of the Covenant, Mai. iii. 1. 
 Isaiah records seven of his glorious names. He calls him the 
 Child horn, the Son given, the Wonderful, the Counsellor, the Mighty 
 God, the Everlasting Father, and the Prince of Peace. In the text 
 he is denominated a Testator, a name full of glorious import. See 
 Matt. xxvi. 2G, 27, etc. 
 
 1. A Testator signifies a Disposer, a person who makes a will 
 or testament in which he bequeaths his property to his relatives 
 or friends. 
 
 Jesus Christ is the Testator who made his will — executed the 
 covenant of eternal redemption. That testament derives its value 
 from the dignity and glory of the Testator. He is "the bright- 
 ness of his Father's glory," etc. "He is "the King eternal, 
 immortal," etc. He is the high and lofty One who inhabiteth 
 eternity — whose name is holy. He is the heir of all things. 
 
 In order to become a Testator, he entered into the very circum- 
 stances of his legatees. He became bone of their bone, and flesh 
 of their flesh. John i. 14; Heb. ii. 14, 15, He was "made in 
 all things like unto his brethren." Hence he felt for them, sym- 
 pathized with them, and was willing to die for them. Unless he 
 had taken our nature, he never could have become our Testator, 
 for as God, he could not become the subject of mortalit}-. 
 
 Ilr A Testator Ifoing under a natural obligation, and having 
 affection and gv)od-"vill to his friends, makes provision for them 
 in his will. 
 
 Christ, by taking his people into covenant relation, has bound 
 himself to provide for their spiritual and eternal necessities. He 
 is called their Elder Brother, their Shepherd, their King ; he loves 
 them, he cares for them. As their great High-priest, lie is touched 
 with the feeling of their infirmities. It was his greatest pleasure 
 to remember them in his will. 
 
 III. A Testator makes his will in prospect of death. He may 
 be induced to this by age, by infirmity and decay — by tho 
 
8S CHRIST A TESTATOR. 
 
 dictates of prudence, that lie may not have it to do at the time of 
 dying. 
 
 Jesus Christ knowing his hour was coming, when he shouhl seal 
 his testament with his bh3od, made his last will in favour of all 
 Ills disciples. See John xiii. 1 ; xiv. 2, 18 ; xvii. 24. 
 
 IV. A Testator records the persons in his will to whom ho 
 bequeaths legacies. 
 
 Jesus Christ has recorded in his will the persons to whom he 
 has bequeathed the blessings of his covenant, both grace and 
 glory. His disciples, his people, his sheep, his servants, his 
 soldiers, all that the Father hath given him, all that repent, and 
 believe, all that are regenerated, that bear his image, that love 
 and serve him, John x. 15, 28 ; iii. 36 ; Ileb. v. 9. 
 
 V. A Testator in making his last will usually disannuls any 
 will previously made. 
 
 Jesus Christ disannulled the law of the Old Covenant, by his 
 establishing the New. See Heb. vii. 12, 18. "He taketh away 
 the first, that he may establish the second." Heb. x. 9. Observe, 
 Christ abolished the ceremonial, sacrificial law, he himself being 
 the great sacrifice to which the Levitical sacrifices pointed. " He 
 was the end of the law," etc. 
 
 VI. A Testator to give authority and validity to his will, has 
 it witnessed by others. 
 
 Jesus Christ, to give validity and authority to his gracious 
 AVill, had it attested by the most credible witnesses. First, the 
 Father ; secondly, his miracles ; thirdly, John the Baptist ; fourthly, 
 the Scriptures ; and fifthly, his Apostles : " AVe are his Witnesses 
 of all things that he did." John v. 32, 36, 37 ; Acts x. 39. 
 
 A^II. A Testator, finally to perfect and confirm his last will, 
 signs and seals it himself, which (according to the laws and 
 customs, especially of Eastern nations) is done by blood. The 
 Epistle to the Hebrews intimates that the first Testament was 
 dedicated by blood, hence called the "Blood of the Testament." 
 
 Jesus Christ ratified his last Will and Testament with his ov/n 
 blood. " He shall confirm the covenant — he shall be cut off." 
 Dan. ix. 24, 26, 27. ''For ivliere a icsiamcnt is," says the text, 
 "there must be the death of the Testator." "This is the New 
 Testament in my blood," 1 Cor. xi. 25 ; i. e. it symbolizes the 
 shedding of my blood on the cross as a ratification of my will and 
 
 pleasure concerning you my disciples. By Christ's death there 
 
 is a confirmation of the truth and authority of the Covenant, and 
 of its efficacy and availableness to us, llcb. ix. 17. 
 
 A^III. A Testator appoints Executors in trust to fulfil the pur- 
 pose and intent of his will. 
 
 Christ committed this great Trust to his Father, John x. 29, 
 and the Holy Spirit, who are the faithful Executors of his will, 
 dispensing according to it the treasures of Divisie love to all the 
 lledoemer's losiatees. John xvii. 11 ; xiv. 10. 
 
CHRIST A TESTATOR. 89 
 
 IX. A Testator makes his last will unalterable by any other 
 person, or by himself. After death no one can legally abrogate 
 any of its provisions. See Gal. iii. 15. 
 
 The covenant of Jesus Christ shall stand, and he will do all his 
 pleasure. Ps, Ixxxix. 34. The covenant is ratified. He will not 
 alter it himself; much less may any man or angel presume to do 
 it. Gal. i. 8 ; llev. xxii. 18, 19. 
 
 X. A Testator takes care to have his will made known and 
 published after his death, that the parties concerned may know 
 what legacies are left and bequeathed to them ; and their excite- 
 ment and expectation will be in proportion to the wealth of the 
 deceased. 
 
 Christ ordained and commanded his disciples to publish his 
 mind and AVill to the children of men. Mark xvi. 15. They went 
 forth, and opened that gracious and glorious Will, and now look 
 at its marvellous provisions. 
 
 The reading of some testaments produces disappointment ; but 
 they who consult this testament with the eye of faith, find that it 
 contains "exceeding abundantly above all that they can either 
 ask or think." Only think of the wealth of Clirist, which renders 
 liis testament so important and valuable. " It has pleased the 
 Father that in him should all fulness dwell." He hath " appointed 
 him the Heir of all things." He is " Lord of all." " King of 
 kings, and Lord of lords." " The Father loveth the Son, and 
 hath given all things into his hands." How vast then must be 
 his wealth, hoAV unlimited his power ! How capable must he have 
 been to enrich his people for time and eternity. Eead the Will 
 of Christ — examine the blessings of the New covenant, and there 
 can be no disappointment, but surprise, gratitude, transport. 
 
 In opening this will we read that Christ the Great Shepherd 
 laid down his life for his flock, and that all the atoning, saving 
 and enriching efiicacy of that death is theirs. "All things are 
 yours." " lie giveth liberally and upbraideth not." Is pardon 
 desirable to the guilty ? " We have redemption through his blood, 
 even the forgiveness of sins." Is it good for us to draw nigh to 
 God? "We have boldness of access through him." Is ftiith 
 precious ? Ilis Spirit is given to produce it, and that faith gives 
 peace, and joy, and triumph. Are the promises valuable? 
 " AVhereby are given unto us exceeding great and precious pro- 
 mises." Is hope cheering, and the possession of a good hope our 
 greatest treasure? "Blessed, etc., who hath begotten us again to 
 a lively hope," etc. 1 Pet. i. 3. Is the gift of the Holy Spirit 
 essential to our sanctity and comfort? This is the fruit of his 
 death, and the gift from his throne. Do we love his house ? It 
 is his presence that fills it with glory, and there he has promised 
 to dwell. "Where two or three," etc. Is a gospel ministry 
 impoi'tant and valuable? It is his gift. "He gave some apos- 
 tles," Eph. iv. 12, 13. Do we want consolation in sorrow? It is 
 the record of his will, " My grace is sufficient fur thee." Arc his 
 
90 CHRIST A TESTATOR. 
 
 dealings with us sometimes intricate and unaccountable ? It is 
 recorded in his will, "All things shall work together for the good/' 
 etc. " These light afflictions'" etc. Is the path of life dangerous? 
 Is it beset with numerovis foes ready to devour ? He fills that 
 path with guardian angels — he sends them "forth to minister to 
 the heirs of salvation." Does the dark valley of death occasion 
 fear and dismay ? The testament of Christ intimates that he will 
 go down with them to death, and will surely bring them up again. 
 " Death is yours, he says, fear not ; fear not, for I am with you ; 
 be not dismayed, for I am thy God. Here take this staiF of my 
 
 atonement, lean upon it, and all your fears shall vanish." 
 
 Then this Will announces the inheritance of the saints in light. 
 Its mansions, its crowns, its bright shining raiment, its purit}'-, 
 its inconceivable felicity are prepared by him. " I appoint unto 
 you a kingdom." 
 
 What are other wills when compared with this? They may 
 allot to the parties thousands of silver and gold ; they may appor- 
 tion vast and splendid estates but they are all vanity, because 
 
 thoy are transitory. Death will end the enjoyment of them. But 
 the Will of Christ is co-extensive with eternity. Its provisions 
 are everlasting. 
 
 Lastly. Most testamentary grants are made to the dearest rela- 
 tives and friends, — to worthy persons. — ^-Sometimes a rebellious 
 prodigal child is not provided for at all, or cut o^' with a miserable 
 pittance. 
 
 Behold in this Testament the rich grace of the Divine Testator. 
 "Where sin abounded, grace has much more abounded" to the 
 guilty, to the outcast, to the lost, and undone. Those whose 
 iniquities equalled the stars in number, and surpassed the moun- 
 tains in magnitude, were chosen to drink of the rivers of Divine 
 pleasure, and to occupy heavenly thrones. As a proof of this, 
 behold the weeping Mary, bending over the Redeemer's feet, and 
 bathing them with the tears of gratitude and of penitential sorrow, 
 wiping them with the hairs of her head, and imprinting on them 
 the kiss of love. Behold the man of sorrows, with mercy beaming 
 on his brow, he pronounces forgiveness, for she was a sinner. Go 
 to Calvary, and amidst its horrid scenes, behold the last glance of 
 the malefactor's dim, languid eye, as it swims in death, trusting 
 in the Saviour dying at his side. Listen to that faintly uttered 
 prayer of a strong and lively faith, "Lord, remember me when 
 thou comest into thy kingdom." Hear the soft answer of 
 peace flowing from his lips, which death was turning pale, and 
 from a heart convulsed with agony, "Verily, I say unto thee, to- 
 day shalt tliou be with me in Paradise." Remember to whom 
 Jesus commanded his gracious will first to be opened — it was to 
 his murderers — " begin first at Jerusalem" — open my AYill of full 
 and free forgiveness to the banditti that apprehended me — to those 
 vrho bound me, mocked and derided me — to him who smote me 
 on the face — to him who spat on me — to those who drove the nails 
 — to him who platted the crown — and to him who pierced my side. 
 
SOLACE IN AFFLICTION- 91 
 
 Tell them they are my legatees, and that I offer them salvation 
 without money and -without price. 
 
 Christ therefore made and issued his Will irrespective of human 
 merit. 
 
 IMPROVEMENT. 
 
 1. Admire the grace of God as manifested in the Testator's 
 Will. It provides salvation for the body and soul — for time and 
 eternity — and for the vilest of the vile. 
 
 2. Ascertain vrhether or not you are Christ's legatees. All who 
 arc included in his Will have repented and believed — they bear 
 his image — they do his commandments. 
 
 3. Often read this AVill. You may do it in the house of God — 
 in your dwelling — and especially at the Table of the Lord. Thus 
 you will see the princely legacies which he has left you, more 
 valuable than the gold and costly gems of distant India. There 
 you will see the security and seal of the Testament — the blood and 
 death of the Testator. 
 
 XXIIL — SOLACE IN AFFLICTION. 
 
 "Many are the afflictions of the righteous; but the Lord delivereth him out of them 
 all." — P:<. xxxiT. 19. 
 
 No one is exempt from trouble. " Man that is born of a woman 
 is of few days," etc. Job xiv. I. This world has been aptly com- 
 pared to a wilderness or valley of tears. What avails an honora- 
 ble ancestry, or the splendours and .wealth of earth all are 
 
 heirs of sorrow, and exposed to a thousand sources of misery. 
 
 "Many are," etc. But the Christian has a refuge in all hia 
 
 troubles. It is not in the giddy scenes of dissipation ; it is not in 
 sullen apathy ; it is not in stoical indifference. Such refuges are 
 unavailing, as repeated trials have proved. The refuge of the 
 Christian is God: " The Lord delivereth," etc. 
 
 I. The Character. " The righteous." 
 
 To be righteous is to appear just before God, and holy in heart 
 and life. 
 
 1. This is not their character by nature. All persons come into 
 this world with a depraved nature. Ps. li. 5. Depravity is visible 
 in all human action. The thoughts, desires, affections, and con- 
 duct are full of sin. ''There is none righteous; no, not one." 
 
 Rom. iii. 10. And yet the heart of man is full of self-righteous 
 
 pride. He boasts of his goodness. 
 
 2. Righteousness of state is effected In/ connection with Christ. 
 "He is tlie end of the law for righteousness to every one that be- 
 lieves." lie fulfilled the law by perfect obedience, lie endured tho^ 
 penalty- of Divine wrath, and averted it from the sinner. Rom. iii.* 
 
92 SOLACE IN AFFLICTION. 
 
 23 — 26. It is by faith instrumentally that this righteousness of 
 state is ohtained. Rom. v. 1; viii. 1; Acts xiii. 38, 39. 
 
 3. Ilighteousness is produced hy the indicelUng of the Spirit. 
 This changes, quickens, and renews the soul. It is called being 
 "born of the Spirit,'' "born again,'' — "begotten again to a lively 
 hope" — "passed from death unto life." The ^ource of all moral 
 action, is purified, and therefore 
 
 4. Righteousness is exliihited hy tlie conduct — even practical 
 righteousness. A love of justice, equity, honesty, purity, and be- 
 nevolent exertion "wiil characterize the deportment. Mere pro- 
 fession is nothing. Manj' loudly boast of their faith in doctrines, 
 and how they love them — but what is their conduct? Rom. vi. 1. 
 
 II. Their Portiox: "Many are the afflictions." All afflictions 
 are the consequences of sin. But for sin this world would have 
 been a Paradise. There would have been no defilement of soul — 
 no vicious conduct — no aching hearts — no pained and decaying 
 bodies — no wicked enemies — no lamentation, mourning, and woe. 
 It is sin that has opened the flood-gates of misery, and deluged the 
 Avorld with sorrow. 
 
 Many afflictions are often the result of personal transgression — 
 of Avhich the intelligent mind must be conscious. In that case 
 afflictions become correctives. Happy they who can say, "I will 
 bear the indignation of the Lord because I have sinned against 
 him." 
 
 • Afflictions are Divinely appointed. 1 Thess. iii. 3 ; Job v. 6, 7. 
 Observe, 
 
 1. These afflictions are internal, arising from 
 
 (1) The restless operations of depravity. What Christian does 
 not feel that the " heart is deceitful above all things," ete. — that 
 it is "an evil heart of unbelief, in departing from the living God." 
 What a conflict has the Christian with that heart ! Rom. vii. 
 18, 24. 
 
 (2) Indijferentism. To the most important and profitable 
 duties — to the enjoyment of the most valuable and enriching 
 privileges — to the most solid and lasting bliss — to the rich and 
 
 splendid inheritance of heaven. As to worldly pursuits — nay, 
 
 even to trifles, to shadows, there is often no indifference. This the 
 Christian has to mourn over. It afflicts him. 
 
 (3) Hardness of heart. Experienced under the most affecting 
 providences — at the most awful judgments — under the most tender 
 and melting appeals, on the most solemn occasions. This is the re- 
 sult of unwatchfulness — neglect of prayer, self-examination, and 
 mental discipline aided by Divine influence. 
 
 (4) Temptations. Often fascinate, allure, and constrain. To a 
 pious mind, they are afflictive. 
 
 (5) Doid)ts and fears. These too often produced by indifferent- 
 ism, unwatclifulness, etc. — sometimes the result of constitutional 
 nervousness — or mental depression. But how afflictive! Often 
 
SOLACK IN AFFLICTION. 93 
 
 darkness, but little light. Job xxxiii. 3 — 10. These afflictions 
 are also 
 
 2. External. 
 
 (1) Bodihj afflictions. "Wearisome days and nights. Job vii. 
 3 ; Ps. Ixxvii, 1 — 4, How often is this the case ! The man, how- 
 ever previously strong, rendered helpless as an infant — the body 
 racked with pain, scorched with fever, and wasted by pining dis- 
 ease. The food is bitter, the light painful, association anntjying — 
 conversation afflictive — life has lost its charms — the man is im- 
 prisoned. There are also relative afflictions. Our beloved 
 
 friends sicken we weep with those who weep. What an- 
 guish rends that mother's heart as she gazes upon her suffering 
 child! 
 
 (2) Bn-eavcments. These are universal — they visit every family. 
 To the godly they are painfully afflictive. How soon were our first 
 parents bereaved. How intense their agony as they gazed on their 
 beloved AVjel, a silent corpse, the murdered victim of his enraged 
 brother. Read on in the Bible, and you will find Abraham left to 
 finish his pilgrimage without his beloved Sarah ; David deprived 
 in battle of his beloved Jonathan ; Rachel weeping for her children 
 — Jacob vrceping for Rachel, who in the same hour became a 
 mother and a corpse. David wept for his son Absalom when he 
 died. "0 Absalom, my son,'' etc. How affecting the announce- 
 ment to Ezekiel, " Son of man, behold, I take away the desire of 
 thine eyes with a stroke." And look at that funeral procession*! 
 The widow of Xaiu follows her only son to the grave. See Luke 
 vii. 12. 
 
 Bear forth tte cold corpse, slowly, slowly bear him, 
 
 Hide his pale features with the sable pall ; 
 Chide not the sad one wiJdly weepinjj near him : 
 
 Widow"d and childless, she has lost her all! 
 
 (3) Poverty. It is a chilling word. It is a desolating and un- 
 welcome visitant. With some it always lives. Some of the best 
 of men have been in poverty, Elijah, 1 Kings xix. 4. Lazarus 
 at the rich man's gate, thougli a jewel of salvation. And the 
 blessed Redeemer could say, "Foxes have holes," etc. The 
 A postles were often hungry and naked. The day of poverty is the 
 day of adversity. 
 
 (4) The world's reproach. Christianity and its adherents have 
 been and are still hated. Look at the persecutions and sufferings 
 
 endured by the Apostles, and the primitive Christians. We live 
 
 in a time of infidel opposition. Infidels think themselves wise, and 
 laugh at the Christians. They frequently denounce Christianity, 
 foolishly and ignorantly attributing the social evils Avhich exist to 
 Christianity — hence their opposition. 
 
 III. Their Refuge. " The Lord delivereth him out of them all." 
 lu order to be delivered, 
 
94 SOLACE IN AFFLICTION. 
 
 1. There must be a recognition of tlie Divine Sovereignty, and 
 Jiunible subiiiiasion. 
 
 2. Prayer — believing prayer. " This poor man cried/' etc. Ps. 
 xxxiv. G. " Call upon me in the day of trouble. '' 
 
 As to this deliverance, 
 
 1. God can deliver. He "vvho appoints the affliction can remove 
 it. Has he not wisdom, power, and love sufficient ? Nothing is 
 too hard for the Lord. 
 
 2. God has delivered, and lie uu'U deliver. He delivered the Old 
 Testament saints ; Abraham, Jacob, Job, the people of Israel, 
 
 David, Daniel, and the three Hebrews. See Psalm xxxiv ; xci. 
 
 He delivered the Apostles frequently as recorded in various parts 
 
 of the Acts. Paul alludes to one,'^2 Cor. i. 8 — 10. God has 
 
 promi^'od to deliver. " Call upon, etc., I will deliver thee, and 
 thou shalt glorify me." But it must be in his own way — by his 
 own means — and in his own time. 
 
 The last affliction — the sickness unto death will surely come — 
 God has not promised to deliver from that — but then to manifest 
 himself to succour and support. " When my heart and my flesh 
 fail, God will,'' etc. 
 
 3. God will not deliver till liis gracious purpose in appointing 
 afflictions is acco7nplished. They are designed to correct — to en- 
 lighten — to quicken — to purify — to elevate the soul to God and 
 heaven. When the dross is removed, the fine gold shall appear. 
 
 4. If he do not deliver, he will give an equivalent blessing — even 
 adequate support and consolation. This was experienced by Paul, 
 2 Cor. xii. 9. 
 
 When Moses was wandering with the Israelites, in *'the wilder- 
 ness, in a solitary way," and found no city to dwell in, he 
 familiarized God under the image of a home. " Lord, thou hast 
 been our refuge and dwelling-place in all generations." When. 
 David was driven from his palace by the rebellion of Absalom, 
 and was obliged to keep the field, he said, "Be thou my strong 
 habitation, whereunto I may continually resort." A pious female 
 in the most distressing bereavement was able to say, 
 
 " Thou dost but take the lamp away, 
 To bless me with unclouded day." 
 
 And a good man who had endured the wreck of fortune, l)eing 
 asked how he bore the change in his condition so cheerfully, re- 
 plied, " When I had those good things, I enjoyed God in all ; and 
 now I am deprived of them, I enjoy all in God." 
 
 Thousands can bear witness that God has made that condition 
 comfortable which they once deemed insupportable ; that " as the 
 sufferings abound, the consolations abound also;" and that the 
 light of his countenance, the joy of his salvation, the comforts of 
 the Holy Spirit, are effectual substitutes for every deficiency in 
 temporal good. 
 
'rniRSTING AFTER RIGHTEOUSNESS. 95 
 
 A tract distributor, in the fourteenth ward of an American almshouse, 
 met with a poor but pious man, who had once been wealthy, but who 
 thankfully received a tract, and said, "You see, sir, I am poor, but I 
 have seen better days, I am sixty-tive years of age. I had once a large 
 propert3% but it is gone. I had children too, but they are all dead. A 
 wife — (his tears flowed) — but six months ago she departed to her eter- 
 nal rest, and on the eve of her departure, she sang, 
 
 Jesus can make a dying bed, 
 Feel soft as downy pillows are. 
 
 Ah ! sir, tliere is no delusion here. Many would persuade me that faith 
 in Christ is a delusion ; but it is not so. Property ! it is a delusion ; I 
 had it, but it has vanished. My children have vanished — my dear wife 
 is gone — but faith in Jesus, that remains." 
 
 5. He will finally deliver at deatli for ever, and grant an abun- 
 dant entrance into that world Avhere sorrow can never enter. Rev. 
 vii. 13. — 17. 
 
 IMPROVEMEXT. 
 
 1. What has been the influence of afflictions upon you? 
 
 2. Learn to regard them as visitations of Divine love — "bless- 
 ings in disguise." 
 
 3. Anticipate the rest. Then " the ransomed of the Lord shall 
 return to Zion with songs, and everlasting joy upon their heads, and 
 all sorrow and sighing shall flee away." 
 
 XXIY.— HUNGERINa AND THIRSTINa AFTER 
 RIGHTEOUSNESS. 
 
 "r.les?ed fire they which do hunger and thirst after righteousness, for they shall be 
 filled." — Mat r. v. 6. 
 
 These words form a part of the renowned and instructive ser- 
 mon preached by Christ. The place where he delivered it de- 
 serves notice ; it was on a mountain. lie preached sometimes in 
 the temple, sometimes in the field, by the seaside, in the ship, or 
 elsewhere ; but he delivered this on a mountain. Moses received 
 the law on a mountain, and Christ interpreted the hxAV on a moun- 
 tain, vindicating it from the corrupt glosses of the Scribes and 
 Pharisees. It was on a mountain that the Levites pronounced the 
 blessings and curses, Deut. xxvii. and xxviii. — blessings on Mount 
 Gerizim — curses on Mount Ebal. 
 
 I. The Disposition manifested ; " Ininr/cring and tliirsiinr} after 
 ri'jltteoMsness." Notice 1. The object, "righteousness." 2. The 
 appetites, "hungering and thirsting." 
 
9G THIRSTING AFTER RIGHTEOUSNESS. 
 
 1. TTic ohjeci desired. "Righteousness." This is equity in the 
 sight of God, and equity before men. This is not peculiar to man, 
 for he is a sinner and unrighteous. Hungering and thirsting 
 after righteousness implies that the sinner is convinced that he 
 has none and cannot be happy without it. The language expresses 
 deep conviction of spiritual necessity in the mind of the awakened 
 sinner. He has no Divine righteousness — he is miserable till he 
 obtains it. And it is expressive too of spiritual defectiveness on 
 the part of the unfruitful Christian. He is convinced of it, and 
 sighs and prays for more righteousness. 
 
 (1) It is hungering and thh'st'ing after imjnifed 7-i</7ifeovsjiess ; 
 that is, after pardon of sin, and acceptance vrith God through the 
 finished ^vork of Christ, who "was delivered for our offences and 
 rose again for our justification." The sinner feels that he is un- 
 righteous, because he is a breaker of God's law — he is under the 
 curse — he finds all his attempts at obedience and moral excellence 
 to be vain and fruitless. lie feels as Paul did, Phil. iii. 8, 9. 
 This perfect righteousness he finds in Christ alone. 
 
 (2) It is hungering and thirsting after inherent rigldeotisness ; 
 after sanctifying and renewing grace. When a poor sinner is 
 brought to see the corruption and defilement wherein he was born, 
 and in which he lives, void of the image of God, which " consists 
 in righteousness and true holiness," "dead in trespasses and 
 sins," and in consequence "hungers and thirsts," — it is after a 
 new nature — a renewed heart — likeness to God, " for without holi- 
 ness no man shall see the Lord." that I were holy ! "Create 
 within me a clean heart." Ps. li. 10. 
 
 (3) It is hungering and thirsting after rigldeovsness of life. 
 If a sinner, awakened by the Spirit, hungers snd thirsts after im- 
 puted and inherent righteousness, righteousness or holiness of 
 life will be sure to follow; for the existence of inherent righteous- 
 ness is the purification of the heart, the fountain or spring of holy 
 action or conduct. If the fountain be pure — so shall the streams be. 
 
 (4) It is hungering and thirsting after tlie 'perfect rif/ldeonsness 
 of heaven. This the Christian often does when conflicting v>nth 
 sin hero — when harassed with temptations — when grieved by 
 
 spectacles of wickedness. Often he longs for the heavenly scenes 
 
 and associations of perfect righteousness. How sweet the declara- 
 tion. Rev. xxii. 27. A regenerate soul naturally longs after the 
 purity of heaven. As spiritual things cannot support the body, 
 80 natural things cannot support or feed the soul. Col. iii. 1, 2. 
 
 2. The appetites, or hungering and thirsting. Nothing could 
 better express ardent desire after righteousness than hunger or 
 thirst. No appetites are so keen, none so imperiously demand 
 supply, as these. They occur daily; and when long continued, 
 as in the case of fever, shipwreck, or wandering in arid deserts, 
 with a paucity of drink and food, nothing is more distressing. 
 Thus the poet Yirgil represented strong and intense desire after 
 an obect : 
 
THIRSTING AFTER RIC.IITEOUSNESS. 07 
 
 " cursed hunger after jroM ! What canst thou not influence the 
 heart of man to perpetrate! " 
 
 Au ardent desire for any good is represented in Scripture by 
 hunger and thirst. Ps. xlii. 1, 2 ; Ixiii, 1, 2. A deep sense of sin, 
 humiliation of mind, earnest desires after forgiving love, peace, 
 and joy, is also represented by thirsting, Is. Iv. 1, 2. 
 
 1. These appetites presuppose life. A dead man hungers and 
 thirsts not. The unawakened sinner discerns not his miserable 
 state, fears no threatened danger — is dead to all spiritual neces- 
 sities, and the Divine provision of the gospel. Where these 
 
 appetites exist, there is life, an awakening from the dead — spiritual 
 apprehension of that which is super-excellent — even the salvation 
 of the soul. 
 
 2. Earnest, impatient, and restless desire after righteousness. 
 Hunger, we sa}^ will break through stone walls. Thirst is in- 
 tolerable. "All that a man hath will he give for his life," when 
 its termination is threatened b}- hunger or thirst. An ancient 
 king when suffering thirst, said, "I will give my kingdom for a 
 cupful of water." So the poor sinner pursued by Divine justice, 
 conscious of his guilt and everlasting ruin, says. Give me right- 
 eousness, or I perish. It is a matter of life or death with me. I 
 cannot rest till I o])tain righteousness. So the converted Jews, 
 Acts ii. 27 ; xvi. 27—30. 
 
 3. Hungering and thirsting after righteousness is an evidence 
 of spiritual health. The body is not healthy unless it has these 
 appetites in full operation. So with the soul. If we feel our 
 need of, and earnestly desire spiritual food, and go as often as we 
 need to God's banqueting house for nourishment, it is an indul)i- 
 table evidence of spiritual health. 3 John 2. 
 
 II. The Blessedness of those who iiuxger and thirst. '^TJiry 
 shall he filled." As God never inspires desires and prayer but 
 with a design to satisfy, those who hunger and thirst after fnli 
 salvation may depend on being speedily and eifectually blessed or 
 satisfied, and. well-fed, as the word implies, Ps. Ixxxi. 10 ; cvii. 9 ; 
 Luke i. 53. 
 
 1. Christ is the source of all the hlessinr/s needed. He is the 
 atoning Sacrifice — the Redeemer — the liansomer. He figuratively 
 represents himself as the light and life of the world. How appo- 
 site are his statements ; — "I am the bread of life." John vi. 35, 
 48, 51. He is the "Water of life," Ilev. xxii. 1 ; John iv. 14; 
 vii. 37, 38. He is called, " The Lord our Righteousness." 
 
 2. It implies participation in order to *' he filled J* The means 
 of participation is faith, called " eating and drinking." See John 
 vi. 51, 53 — 5G; vii. 37; iv. 14; Isa. Iv. 1. As Philip Henry 
 observes, 
 
 " Righteousness is conveyed from Jesus Christ, through the ordi- 
 nances, as water is conveyed by conduit pij^es into the cistern, Zech. 
 iv. 11. Now, if the pipes be stopped, the water flows not. Though 
 9 r. 
 
98 THIRSTING AFTER RIGHTEOUSNESS. 
 
 water be in the well, if we have no bucket to draw, whence should we 
 have it? Faith is the bucket: if faith be active in an ordinance, it 
 proves a filling ordinance; if otherwise, we come empty, and p;o away 
 empty. ''According to your faith be it unto you." Matt. ix. 29. Be- 
 sides, they are not only blessed because they shall be filled, but blessed 
 because they hunger and thirst ; their very hunger is a blessing. 
 
 3. Full enjoyment. " Shall be filled." Full pardon — complete 
 ju.stification — the Spirit of holiness shall he given, and all his 
 blessed influence to renew, to purify, to comfort, and to quicken. 
 Thou shalt bo a child of God and an heir of heaven. "Of his 
 fulness have we all received, even grace for grace." John i. 16. 
 Ask thyself what thou needest as a sinner, as a child of adversity, 
 as tempted, persecuted, suifering, dying, thovi shalt be filled with 
 all grace needful for thy every condition. " My God shall supply 
 all your need," etc. 
 
 How precious and satisfying then must be this righteousness ! 
 It is more precious than gold or silver, or rubies, because it will 
 hist for ever. All earthly good satiates as the novelty dies away. 
 A man may surfeit upon the w^orld, but ho can never be satisfied 
 with the world. A man may be satisfied with Christ, but he can 
 never surfeit upon Christ. In Ps. xxvi. 8, it is said, "they shall 
 be abundantly satisfied." What can a man desire more than 
 satisfaction? Christ abundantly satisfies — satisfies, and satisfies 
 again. 
 
 And what a fulness will the saints have in glory! "When 
 that which is perfect is come, then that which is in part shall be 
 done aAvay." Though at present we are not perfect, we shall be 
 perfect in heaven ; knowledge shall be perfect, and holiness shall 
 be perfect. Here our imperfections cause us to hunger and thirst. 
 But in this sense, we shall never hunger and thirst in heaven. 
 We shall have perfect and everlasting righteousness there. "As 
 for me, I shall behold thy face in righteousness ; I shall be satisfied 
 when I awake ^\\i\\ thy likeness.'^ Ps. xvii. 15. 
 
 IMPROYEMENT. 
 
 1. Learn the folly of self-righteousness. It is opposed to God's 
 righteousness. 
 
 2. The folly of loving the world inordinately. It can never 
 satisfy. 
 
 3. See the cause of spiritual lethargy. It is for want of appetite 
 for gospel blessings. 
 
rKOPHECY. 99 
 
 XXV.— PIIOPHECY. 
 
 r.VRT I. 
 
 "We have alf!0 a more sure word of prophecy; whcreunto yo do dwell that ye take 
 liecd. as unto a light that chineth in a dark place, until the day dawn, and the day- 
 star arise in your hearts: knowing this first, that no prophecy of the scripture is of 
 any private interpretation. For the prophecy came not in old time hv the will of 
 man : but holv men of God spake as they were moved by the Holy Ghost." — 2 1*£Ter 
 i. 19—21. 
 
 Very expressive is Peter's address (v. 13 — 21.) to his felloTV- 
 Christians. It is a g;lorious profession of Christ in the prospect 
 of martyrdom. His Divine Master had solemnly forewarned him 
 of what he was to expect in the faithful discharge of his Apostoli- 
 cal commission. John xxi, 18, 19. — Peter knew that his labours 
 for Christ would ultimately bring him to a violent death ; there- 
 f )re he could not hope for worldly advantage. His firm adherence 
 to Christ was an irresistible proof that the testimony was dearer 
 unto him than life itself; and therefore that he must have been 
 confidently persuaded, both of its vast importance, and its indubi- 
 table verity. The text and its connection refer to the Evidence 
 of the truth of the Bible arising from Miracles. See page 38. It 
 refers also to the Evidence arising from Prophec}'. "We have," 
 etc. Consider therefore, 
 
 The evidence of the truth of the Bible arisixg from Pro- 
 phecy. 
 
 Prophecy is the prediction of such future events as are mani- 
 festly dependent on a succession of contingent circumstances, over 
 which no created being has any control. The foreknowledge of 
 such events belongs to God alone. He can reveal this to men, 
 and by them to their fellow-men; but from no other source than 
 Divine revelation can it possibly be derived. Jehovah, therefore, 
 .challenges the pretended deities of the Heathen to advance this 
 evidence in their favour. " Produce," etc. Isa. xli. 21 — 23. This 
 is a test which no imposture can endure. To predict the distant 
 contingencies of futurity, is as far beyond the reach of human 
 sagacity, as the working of miracles is beyond the reach of human 
 power. " To foresee and fortell future events, Bishop Douglas 
 says, may be called a miracle of knowledge, as properly as to 
 raise the dead may be called a miracle of power." * And it is 
 
 * Prophecy, or the foretelling of future events, is possessed by no mere man ; and 
 therefore, no man. unaided by some supernatural knowledge, can foretell any future 
 event. For example, no man could have foretold. .300 years ago, that in the island of 
 Corsica, from a particular person there living, would ri?e in three centuries a man of 
 extraordinary military prowess and political skill, who. by a succession of the most 
 brilliant exploits and victori<'S. should exile an old dynasty from France, rai>;e hims»df 
 to imperial dignity, afTrisrht the nionarchs of Europe, and after having dazzled the 
 world with his success, should by a more sudden descent and overthrow, die an exile 
 in a remote island of tlio ocean. No man could have told, in the reign of Queen 
 Elizabeth, that in the colony of Virginia, from an old English family, there would in 
 k.'^s than two centuries, rise a man who should be the firm and undaunted as.scrtur of 
 
100 PROPHECY. 
 
 unreasonable to imagine that God would either by the one or the 
 other, interpose for the sanction of imposture. Refer now 
 
 I. To some of the Prophecies recorded. These refer to Persons, 
 Places, and Events. 
 
 1. To Persons. 
 
 It was said of Ham, "A servant of servants shall he be unto his 
 brethren/' And is not Africa, which they colonized, pre-eminently 
 the land of slavery ? Its wretched inhabitants, from the earliest 
 periods of history, to the present time, have been bought and sold 
 ])y the stranger ; dragged in chains from their home and their 
 kindred ; transported in shoals to the uttermost parts of the sea ; 
 and under the whip and the lash consigned to the most grinding 
 servitude. Four thousand years ago, Noah uttered his prediction, 
 and we see it has been literally fulfilled. 
 
 With regard to Abraham, it was predicted that his posterity 
 should be greatly multiplied. See Gen. xii. At the time of its 
 utterance it was apparently impossible, but the vast number of 
 his descendants, the Jews, proves the fulfilment. 
 
 Of IsiiMAEL it was predicted, "And he will be a wild man ; his 
 hand will be against every man, and every man's hand against 
 him, and he shall dwell in the presence of all his brethren." Gen. 
 xvi. 12. " Behold, I have blessed him, and will make him fruitful, 
 and will multiply him exceedingly ; twelve princes shall he 
 beget," etc. Gen. xvii. 20. These prophecies have been fulfilled. 
 Strabo frequently mentions the Arabian Phylarchs, or rulers of 
 tribes, and Melo, quoted by Eusebius, from Alexander Polyhistor, 
 a heathen historian, relates that twelve sons of Abraham departed 
 into Arabia, divided the region between them, and were the first 
 kings of the inhabitants ; "whence," says he, "even to our days, 
 the Arabians have twelve kings of the same name as the first." 
 Ever since, the people have been governed by Phylarchs, and 
 liave lived in tribes. " I will make him a great nation ;" the 
 tSaracens, his descendants, made rapid and extensive conquests, 
 and erected one of the largest empires that ever was in the world. 
 "And he avIU be a wild man," "he dwelt in the wilderness," and 
 his sons shall inhabit it, and many of them neither sow nor plant. 
 "And he became an archer ;" such the Arabs have been, and 
 
 his country's rights; and by his counsel and heroic achievements, after n seven years' 
 struffde, not only succeed in detachinij thirteen colonies from the despotism of Enp;land, 
 but in establishina: a new world of republics, surpassinsr. in the march of ititellcct, in 
 advances towards national greatness, and in all the enjoyments of rational liberty, all 
 nations upon the earth. No mere man could have foretold such events. Now, this is 
 precisely the species of prophecy of which we are to speak in this branch of the ar^- 
 luent. Such prophecies do the sacred oracles present. 
 
 It has been remarked that the existence of counterfeits and hypocrites is a very 
 stubborn and irrefragable proof that there is somethinjr jrenuine and authentic. No 
 man is wont to pretend to any thing which has not somewhere a veal existence: at 
 least we have never met with such a case. All pretences prove that something; real 
 exists. Now, amongst all nations there have been false prophets. The pagans had 
 their oracles, their aufjuries. and their divinations. jModern idolaters have their 
 diviners and neciromancers. .Tews and Christians alone possessed, and p:ave the orisrinal 
 of this idea. Tbey alono afforded the realities, of which these are the pretences. — 
 A.Li3:.VND£R Cawpbem,, Cincinnati, Aiiienca. 
 
PROPHECY. 101 
 
 continue to this day. '' His hand Avill be against every man, and 
 every man's hand against him," His posterity live in a state of 
 continual war with the rest of tlie workl, and are both robbers by 
 land and pirates by sea. They have l)een enemies to mankind, 
 and the rest of mankind have been enemies to them. They are a 
 race ot" marauders, and only large caravans can safely travel across 
 their deserts, as tho}^ rob and plunder all whom they can subdue. 
 Such robberies they justify, by alleging the hard usage of their 
 father Ishmael, who, being turned out of doors by Aljraham, had 
 the open plains and deserts given him by God for his patrimony, 
 with permission to take whatever he could find there. And there- 
 fore they think they may indemnify themselves on the posterity of 
 Isaac, and on all besides. 
 
 "And he shall dwell, (tabernacle, or dwell in tents,) in the 
 presence of all his brethren.'' Gen. xvi. 12. They have dwelt in 
 tents in the Avilderness ever since. They have all along main- 
 tained their independance ; and in spite of the most powerful efforts 
 for their destruction, they still dwell in the presence of all their 
 brethren. They have never been subdued. The Egyptians, 
 Assyrians, and the Persians, could never conquer them, xilexan- 
 der, who subdued the Persians, prepared an expedition against 
 them, but premature death prevented. The Romans who subdued 
 the East, were never able to reduce Arabia into a Roman province. 
 Pumpey, though he triumphed over three parts of the world, could 
 not conquer Arabia. Thus have they maintained their indepen- 
 dence for four thousand years. The great empires around them 
 have in their turns fallen to ruin, while they have continued the 
 same from the beginning. They are the only people, besides the 
 Jews, who have subsisted as a distinct people from the beginning. 
 
 The principal predictions of the Old Testament relate to the 
 person and advent of Christ. These are very numerous, not only 
 referring to general events, but also comprehending the minutest 
 circumstances. 
 
 Christ was represented to Adam as the Seed of the woman who should 
 bruise the Serpent's head ;i to Abraham as the source of blessing in his 
 posterity to all the families of the earth ;2 to Jacob us the Shiloh unto 
 whom the gathering of the people should be ;3 to Moses as the great 
 Trophet like unto Him who .>!^hould speak in the name of the Lord.* 
 And then more fully and clearly the glorious scheme opens at every 
 step. He was to belong to the tribe of .Judah,^ to the stock of David, ^ 
 to the town of Bethlehem ;'^ he was to be born of a virgin ;^ he was to 
 appear during the existence of the kingdom of Judah ;9 before the de- 
 struction of the second temple, ^o four hundred and ninety years after 
 Ihe return from the Babylonish captivity ;ii his coming was to be pro- 
 claimed by a forerunner;!- he was to be distinguished for his wisdomi^ 
 and rigliteousnessi' and meeknesses and patience ;i6 he was to open the 
 
 ] Gen. iii. lo. 2 Gen. xxii. IS. a Gen. xli.x. 10. 4 Deut. xviii. 15. 
 
 5 Gen, xlix. 10. 6 Tsjiiah xi. 1. 7 Mieah v. i.'. 8 Isaiah vii. U, 
 
 n Gen. xlix. li>. 10 Uag. ii. 7—0, 11 Dan. ix. 21, C;'). 12 Mai. iii, 1. 
 
 10 Isaiah xi. 2. 14 Jer. x.\iii. G, 15 Isaiah liii. 7, 16 Isaiah 1. f., 
 
 9^- 
 
102 PROPHECY. 
 
 eyes of the blind, and cause the deaf to hear, and the lame to walk, and 
 the tongue of the dumb to sing;i^ he was to be despised and rejected 
 of men ;is yet called Blessed ;^^ he was to be without form or comeli- 
 ness,20 yet the chicfest among ten thousand and altogether lovely ;2i 
 he was to be a man of sorroAvs,22 yet anointed with the oil of gladness 
 above his fellows ;'3 he was to be a worm and no man, 2* yet the mighty 
 God ;25 he was to be betrayed by a familiar friend for thirty pieces of 
 silver;"^ he was to be tried and condemned as a criminal ;2^ he was to 
 be spit upon-'8 and buffeted'^^ and pierced with a spenr;30 gall and 
 vinegar were to be given him to drink in the agonies of dissolution ;^i 
 for the sins of others he Avas to be slain f- he was to be buried in a rich 
 man's tomb ;33 he was to rise again and become the plague of death ;3* 
 he was to ascend on high, leading captivity captive ;^» his religion was 
 to be established in the world on the ruins of idolatry and superstition ;"6 
 in despite of all opposition it was to be promulgated far and wide;^' the 
 gentiles were to come to its light, and kings to the brightness of its 
 rising. 3s 
 
 That particulars so numerous should be foretold and fulfilled in 
 one individual, cannot possibly be accounted for except on the 
 ground of Divine inspiration. The fifty-third chapter of Isaiah 
 alone has so much force of evidence in it, that Lord Lyttleton, pre- 
 viously a stout infidel, on reading it, immediately renounced his 
 prejudices, and ever after resolutely and honourably professed his 
 faith in Christ. 
 
 Consider the following predictions as referring to Jesus Christ: — 
 
 Shem, son of Noah, stands at the head of the list of his illustrious 
 progenitors. ^'■Bles^ed be the Lord God of Shem." "God shall persuade 
 Japheth, and he shall dwell in the tents of Shem, and Canaan shall be 
 his servant." But soon the posterity of Shem became many powerful 
 families, each of which founded a nation. Another discrimination be- 
 came necessary. Abraham therefore is selected. In the seed of 
 Abraham the blessing is now promised. But he has a son by Hagar, 
 several by Kiturah, and one by Sarah. Which of these shall be the 
 honoured progenitor? ^^In Isaac shall Ih}/ seed be called." But Isaac 
 has two sons, Jacob and Esau ; which of these ? ^'■The elder shall serve 
 the younger," gives the honour to Jacob. He has twelve sons — which 
 shall be the progenitor? ^'The sceptre shall not depart from Judah" etc. 
 Gen. xlix. 10. Then Judah became a numerous tribe, and another 
 limitation is wanted. David, then, the son of Jesse, becomes the king 
 of Israel, and David's son is to become David's Lord. Christ is called 
 "• (he root and offspring of David." 
 
 But the indices pointing to the Messiah were perpetuated by the 
 prophets. Hence his mother is described as a virgin by Isaiah. " Be- 
 liold, the virgin shall," etc. Isa. vii. 14. The impious scofls of Infidels 
 
 17 Isa. XXXV. .5. 6. 18 Isaiah liii. 3. 19 Ps. Ixxii 17. 20 Isaiah liii. 2. 
 
 21 Can. V. 10— IG. 22 Isaiah liii. 4. 23 Psalm xlv. 7. 24 Psalm xxii. 6. 
 
 25 Isaiah ix. 6. 26 IValm xli. 9, and Zach. xi. 12. 27 Isaiah liii 8. 
 
 2S Isaiah 1. 6. 29 Lsaiah 1.6. 30 Psalm xxii. 16. .11 Psalm Ixix. 21. 
 
 32 Isa. liii. 4 8. 33 Isaiah liii. 9. 34 Psalm xxvi. 10, and Ilosea xiii. 14. 
 
 35 I'sa. Ixviii. IS. 36 Isa. ii. 17—19. 37 It^a. ii, 2; vii. 14. 38 Isaiah 1::. 3. 
 
PROPHECY. 103 
 
 at the nativity of Jesus, had they noted this oracle, would have been 
 prevented or confounded. Let it be noted, that 700 years before this 
 child was born, it was foretold that his mother should be a virgin. Also 
 that i^is name should be Immanuel, i. e. God with us, a name that could 
 never be associated with ordinary humanity. 
 
 IhQ place of his nativity is also so clearly and expressly named, that 
 all the priests and sciibes in Jerusalem, could tell Herod the place, with- 
 out difficulty. " And thou Bethlehem," etc. JMicah v. 2. 
 
 Tlie time of the birth and appearance of the Messiah was most 
 exactly predicted. It was defined by several remarkable circumstances. 
 The ciiief are 
 
 1. lie was to come before the second temple decayed, or was to ap- 
 pear in the second temple. 
 
 2. lie was to come before Judah ceased to furnish a governor. 
 
 3. He was to come while the Roman emperors were in their glory. 
 
 4. He was to come at the end of a definite number of years from the 
 permission given to rebuild the temple. 
 
 Concerning the first prediction, observe that when the second temple 
 was building, the old men who had seen the first, are said to have wept 
 when they saw the second edifice progressing, because it was so inferior 
 to that which Solomon built; but to console them it was foretold that 
 tlie glory of the latter house should greatly excel that of the former. 
 Ilaggai ii. 7. "I will shake all nations," etc. "The glory of the latter 
 house shall be greater," etc. And why? The prophet Malachi delares. 
 See Mai. iii. 1. Thus it is evident that the Lord would come while the 
 second temple was yet standing. The first temple was destroyed by 
 Nebuchadnezzar, on the tenth day of August, 583 years before Jesus 
 was born; and so the second was built about 500 years before the birth 
 of the Messiah. 
 
 The sceptre was not to depart from .Judah till Shiloh came. But it 
 was merely lingering in that tribe for some years before the birth of 
 Clirist, for the land of Judea had become a Roman province, but the 
 remains of the ancient regal power had not been wrested from the hands 
 of Judah. But so feebly did he grasp the sceptre, that it seemed to fall 
 when the Harbinger appeared. 
 
 Daniel minutely describes the time in his explanation of Nebuchad- 
 nezzar's vision, Dan, ii. 3G — 45. Hy it he gives a prospective view of 
 the history of the world from the time of the Assyrian monarchy to the 
 en<l of time. In this vision, and the interpretation of it, the four great 
 Tagan empires are accurately defined. The golden head of the image 
 seen by the king was avowed by Daniel to be the Chaldean dynasty ; 
 the silver shoulders \!tis the Medo-Persian dynasty; the brazen ior/y, the 
 Macedonian empire; and the iron legs, the Roman empire. These were 
 the ox\\y four empires of the Pagan world which attained to universal 
 dominion: they all had it for a time: they were all Pagan empires, and 
 exactlj'ih^lineated in this image. The interpretation indicates that they 
 alone should have universal dominion. The Assyrian began 2233 years 
 before the birth of Christ; lasted l-iOO yi-ars, and ended 770 years be- 
 fore Christ. The Persian empire began 538 years before Christ, coutiuued 
 
104 PROPHECY. 
 
 200 year?, and fell 336 years before the Christian era; the Macedonian, 
 or Gi-ecian, only continued 10 years ; it began in 334, and ended 324 
 years before Clirist. The RoniHn began 31 years before Christ, con- 
 tinued 500 years, ended A. D. 476. 
 
 It was predicted that in the days of the last empire, God would set 
 up a kingdom to obtain the universal empire of the world ; that it shouM, 
 without liunnin aid, break to atoms every particle of the Pagan govern- 
 ments ; that it should resemble a stone cut out of a mountain, without 
 hands, which, self-propelled, should roll on, increase, smite this won- 
 derful image of Pagan government, demolish it, and fill the whole earth 
 Such was the imagery of the vision. And was not the Messiah born 
 in the daj's of the Casars, who first formed and governed the iron 
 empire ? 
 
 But Gabriel informs Daniel more definitely of the date of 
 Messiah's birth : " Seventy weeks,'' etc. Dan. ix. 24 — 27. Inch, 
 viii. 13, 14, it is asked, " IIow long shall be the vision,'' etc. The 
 ansAver is, " Unto 2300 days, then shall the sanctuary be cleansed.'' 
 As God said to Ezekiel, " I have ajyjwinted one day for a year, ^' and 
 as "sve find, in symbolic language, one day stands for a year, it is 
 e'asy to arrive at the following conclusion : — 
 
 From the time of the decree to rebuild Jerusalem, until the death of 
 the Messiah, would be threescore and nine and a half weeks, or a 
 period of 485 or 480 years. Seven weeks make 49 years; sixty-two 
 weeks make 434 years; and in the middle of the week, he was to 
 establish the new institution; that is, three and a half, or four years 
 more. From the issuing of the decree to rebuild Jerusalem, to the 
 baptism of Jesus, was 483 years: his ministry was three years and a 
 half, or the middle of one week ; then he was cut oflf. And in half a 
 week; that is, three years and a half more, Christianity was sent to 
 all nations. This completes the seventy weeks, or 490 years of Daniel. 
 
 So clearly was Messiah's coming predicted, and so general was 
 the knowledge of it, through the Septuagint version of the Jewish 
 Scriptures then read through the Roman Empire, that the expecta- 
 tion became general that at this time some wonderful personage 
 was to be born, who would pufc the world under a new govern- 
 ment. This singular fact shows that the prophecies concerning 
 the time of Christ's birth were so plain, in the estimation of all 
 who read them, as to preclude all doubt as to the time of his 
 appearance, liefer to the history and poetry of Rome : - — 
 
 Suetonius, in the life of Vespasian: "An ancient and constant tra- 
 dition has obtained throughout all the East, that in the fates it was 
 decreed, that about that time one would come from Judea, who would 
 obtain the dominion of the world. 
 
 From the Jewish prophets, the Pagan Sibyls gave out their oracles; 
 so that the expectation was universal. The same year that Pompey 
 took Jerusalem, one of the Sibyl oracles made a great noise, "that 
 Nature was about to bring forth a king to the Romans." Suetonius 
 Fays, this so terrified the P.oman senate that they made a decree that 
 none born that year should be educated. And in his life of Augustus, 
 
PROPHECY. 105 
 
 lie says, that ''those -whose -wives were pregnant that yervr, did each 
 conceive great hopes, applying the prophecy to themselves." 
 
 Appian, Salhist, Plutarch, and Cicero, say tliat this prophecy of the 
 Sibyls stirred up Cornelius Lentulus to think that he was the man who 
 should be king of the Romans. Some applied it to Cresar. Cicero 
 laughed at the application, and affirmed that this prophecy should not 
 be applied to any one born in Rome. 
 
 Even Virgil, who Avrote his fourth Eclogue about the time of Herod 
 the Great, compliments the Consul Pollio with this prophecy, sup- 
 posing it might refer to his son Saloninus then born. Virgil substan- 
 tially quotes and versifies the prophecies of Isaiah, applying them to 
 this child Saloninus : 
 
 The last .ige, decreetl by Fate, is come; 
 And a new frame of all things does begin. 
 A holy propreny from heaven descends, 
 Auspicious to ills birth! which puts an end 
 To the iron a(?e! and from whence shall rise 
 A golden state far glorious through the earth. 
 
 Then "N'irgil alludes to Isa. Ixv. 17. "The wolf and the lamb shall 
 feed together, and the lion shall eat straw like the ox. They shall not 
 hurt nor d-.*itroy in all my holy mountain:" 
 
 Xor shall the flocks fierce lions fear, 
 
 >.or serpent shall be there, nor herb of poisonous juice. 
 
 Then the expiation of Daniel is referred to : 
 
 I5y thee, what footsteps of our sins remain 
 Are blotted out. and the whole world set free 
 From her perpetual bondage and her fear. 
 
 Other quotations of the same nature, might be made from Virgil and 
 other ancient poets and writers. 
 
 The Jews have been so confounded with these prophecies and events, 
 that such of them as did not believe, have degraded Daniel from the 
 rank of a great prophet, to one of the inferior prophets; and others 
 have said that there were two Messiahs to come — one a suffering, and 
 one a triumphant Messiah. But the excuses of mankind for their 
 utibelief are frivolous and irrational. Observe also that not only the 
 Gentiles, the proselytes to the Jews' religion, the Eastern ^Nlagi, but 
 myriads of the Jews themselves recognized these evidences, and bowed 
 to their authority. 
 
 The Prophecies also respect iJie Jewish nation. Many of these 
 were delivered in the form of threatcnings, and they Avere ful- 
 filled. They Avere to he scattered amono- all people from one 
 
 end of the earth to the other: " The Lord shall scatter thee." etc. 
 Jer. XV. 4; xxiv. 0, 10; xxix. 18. The Jews, as every intelli«^ent 
 })erson knows, have heen dispersed far and wide ; they have heen 
 cruelly persecuted and oppressed wherever they have wandered, 
 and been the taunt and derision of the whole world. Thus a poor 
 wandering Jew is (xod's witness to the truth of prophecy. Yet, 
 notwithstanding all tlioy have suffered, they still preserve their 
 national character, and cling to the customs of their fathers. 
 
lOO I'RoriiPXY. 
 
 Judea is still tlie home of" their hopes and their hearts. Empires 
 have risen and fallen ; a hundred generations have passed away ; 
 they still exist distinct — unchanged ; mingling with all men, but 
 never uniting ; scattered among all men, yet never lost. By 
 nothing loss than a preternatural influence could they have been 
 so long preserved — so long kept separate — in defiance of so many 
 processes operating to amalgamate and extirpate them. The Jews 
 are witnesses for God. 
 
 Even the existence of infidels and "scoffers" of religion, is a 
 witness to the truth. By their hatred and hostility to Christianity ; 
 by their immorality, by their ridicule, by their malignant attempts 
 to blast and to destroy all we hold sacred, they are unAvittingly 
 lending themselves to support that v.-hich they detest. In despite 
 of themselves, they are adding to the mass of the Christian evi- 
 dences, as the Apostle, 1800 years ago, predicted. " There shall 
 come in the last days scoffers," etc. 2 Pet. iii. 3, 4. 
 
 IMPROVEMENT. 
 
 1. Prophecy should be investigated and studied by all Chris- 
 tians, that they may be able to put to silence the opposition of 
 evil men. 
 
 2. Let Christians be encouraged by the Christian evidence 
 arising from prophecy. Such evidence, if calmly considered, no 
 infidel can withstand. 
 
 XXAa. — PllOPHECY. 
 
 "We have a more sure word of prophecy," etc. — 2 Pet. i. 19 — 21. 
 
 Great is the evidence of Divine truth arising from miracles 
 and prophecies ; but the latter is the more clearly demonstrative. 
 Peter intimates this, calling it "■the more sure icord of prophec}/." 
 Miracles display the power and benevolence of God, and his 
 vindictive justice, according to the nature of the miracle wrought ; 
 but the accomplishment of prophecy gives also a striking exhibition 
 of the foreknowledge, the faithfulness, and the superintending 
 Providence of God. The fulfilment of pro]ihecy is also a more 
 permanent appeal to the senses than miracles : and as Bishop 
 Newton observes, " the evidence arising from prophecy is a grow- 
 ing evidence ; and the more prophecies are fulfilled, the greater 
 the confirmation of the truth." Consider 
 
 2. Prophecies regarding Places. 
 
 In examining the direct, literal, and express pro])hetic anuun- 
 
PROPHECY. 107 
 
 ciatioas of the fates of the great empires and cities of antiquity, 
 consider 
 
 Bab'/Ion. It was the -wonder of the ^Yorld — tiie glory of king- 
 doms — it was denominated the golden city — the beauty of the 
 Chaldee's excellency — a queen who exulted, "I am, and none 
 else beside me," — the battle-axe — and the hammer of the whole 
 earth. 
 
 But the B;^.bylonians were wicked, haughty, idolatrous, and becamo 
 obnoxious to the Divine anger. While in the heigiit of its power it was 
 declared that the Medes and the Pers^ians should besiege it. See Jer. 
 1. 1 : li. 1, etc. — that its inhabitants should forbear to tight, and be- 
 come cowardly as women, Jer. li. oO — that the river which ran through 
 it should be di-icd up, Jer. li. 80 — that it should be taken by stratagem 
 during the security of a drunken revel, Jer. li. 39 — that it should be 
 filled with soldiers as with caterpillars, Jer. li. l-i — that it should bow 
 down in abject adulation before its conqueror. 
 
 And these remarkable predictions were literally and exactly 
 fullilled. See Isa. xiii, particularly v. 19 — 22. These predictions 
 were delivered b}^ Isaiah 739 years before Christ, and about 200 
 3'ears before the destruction of Babylon. [J?oIlin's Ancient History 
 may be profitably consulted. 
 
 Thus we see that Caljylon, with its splendid palaces, hanging 
 gardens, and brazen gates, etc., Avas to be utterly destroyed. It 
 has been done. " Babylon the great is fallen. '^ liecent travellers 
 inform us that Babylon is now a "mass of ruins;'' that "not a 
 habitable spot'' appears for miles around it — that "bats and all 
 sorts of serpents infest it" — that the lion and the hyena "range 
 it unmolested," and the wild goat " dances on its mounds as on a 
 rock." 
 
 "Babylon shall become heaps," says the prophet; "her cities a deso- 
 lation ; her broad walls shall be utterly broken ; the sea shall come upon 
 
 her," etc.- And the whole face of the country is covered with a vast 
 
 succession of mounds of rubbish — not a vestige of those walls is to be 
 found on which once a "chariot and four might pass and turn" — the 
 river Euphrates, overflowing its banks, has converted the neigbouring 
 plain into a " marshy swamp," and covered much of the ruins of the 
 city. 
 
 " Idolatry," says one, " was fostered and protected in babylon, and 
 from thence was diffused throughout (at least) tlie western world : the 
 liberal arts, the more recondite sciences, with every power of the human 
 mind, were rendered subservient to systematic idolatry. Its doom, 
 therefore, nmst correspond with its crimes. It is enough for us that 
 we know its punishment to be just, and that we can trace in its ruins 
 the unequivocal, and even the verbal accomplishment of those predic- 
 tions which announced its calandties" — preilictions delivered so long 
 before the event — an incoutestible proof of the truth of the Bible. 
 
 Consider the fate of Egypt. It is unnecessary here to dwell on 
 its great antiquity — its civil and military renown — its sui^passing 
 
108 PROPHECY. 
 
 fertility — and of those stupendous pillars, in appearance eternal 
 and indestructi>)le, which luivo ever awakened such vast curiosity. 
 Ezekicl thus writes ; — "Ef:;ypt shall be a l>ase kingdom.'^ Ch. xxix 
 and XXX. These predictions were delivered 589 years before Christ, 
 and they have been literally and exactly fulfilled, as llollin's His- 
 tory, and other writers, abundantly prove. 
 
 Not long after the era of the prophecy, Egypt was conquered by the 
 Persians; afterAvards it yielded to the Macedonians; afterwards it be- 
 came a province of Rome; afterwards it came under the dominion 
 of the Saracens ; afterwards it was usurped by the Mamelukes ; 
 and now it is tributary to the Turkish Sultan, and governed by 
 a Pacha in his name. The disgrace and oppression it has undergone 
 are unparalleled in the history of nations. Its canals have been dried 
 up; its iields covered with sand from the desert; its palaces have 
 dwindled into cottages of mud; its miserable inhabitants have been 
 under an intolerable military tyranny, and are notorious for their igno- 
 rance, laziness, idolatry, and treachery. No human sagacity could 
 have foreseen that a country so rich and glorious, would be plunged 
 for such a length of time into such a depth of degradation — and be com- 
 pelled for 24 centuries to wear the chains of a foreign yoke, and strive 
 in vain for liberty. Soon after Ezekiel prophesied, the far extended 
 line of its kings was broken ; and never since has a prince of its oiai sat on 
 the throne of the Pharaohs. 
 
 Consider also Kincreh, a city built by Nimrod, and eternally in- 
 famous as the mistress of idolatry. It was marked by external 
 grandeur and greatness. Its walls were 100 feet high, and sufficiently 
 broad to admit three chariots to drive abreast on them ; its towers 
 were 1500, 200 feet high. The infants were 120,000; the entire 
 population a million. It contained within its walls sufficient land 
 fur cultivation and pasture, Avhich afiorded food for all, and for 
 " much cattle." 
 
 Thirst of conquest, and enthusiastic zeal to propagate idolatry, charac- 
 terized both rulers and people. Pushing their conquests westward, 
 they reached the chosen people. Their wickedness was inexcusable, 
 because they had the opportunity of knowing the true God. But they 
 waxed worse and worse, and ripening in sin the Divine vengeance pre- 
 dicted by the prophets came upon them. See Nahum ii. and iii ; Zeph. 
 ii. 12—15. The overthrow of Nineveh, before Christ 006, is attested by 
 anoient writers. A thousand years ago, it was reckoned an old city of 
 ruins. It was to the ancient world — a city— as if it had never been. It 
 had frunk below the earth's surface, "l will," says JehoViih, ''make 
 thy grave, for thou art vile," and so it has long appeared a huge un- 
 shapen mound. 
 
 Modern research, however, has been able to identify it, and exhume 
 many of its wonders. (See Layard and De Vaux's Works on Nineveh.) 
 Its palnees— their chambers and sculptures have been brought to light; 
 the strange shaped in.^criptions have been deciphered; gods, cimquer- 
 ors, kiiii^s, scenes of war, national customs, etc., have been found on 
 slabs and walls. The records of Nineveh liave been strangely pre- 
 served. Tlie royal throne, statues, shields, seals, swords, crowns, 
 bowls, in ivorv, metal, and wood, mother of pearl, and glass, have been 
 
PROrHECY. 109 
 
 found in the excavations. The cuneiform v/riting on obelisks and 
 marble slabs have been deciphered, and the result has been a wonder- 
 ful confirmation of the inspired annals of the Old Testament. We find 
 a veritable historj' parallel to that of ancient Israel, and see the actual 
 accounts of events recorded in Kings and Chronicles. Not only do we 
 find mention made of Jehu, Mcnahem, and Ilazael, and many towns of 
 Judea and Syria ; but we discover Seunaclierib's own account of his in- 
 vasion of Piilestine, and the amount of tribute which king Ilezekiah was 
 forced to pay him, 2 Kings xviii. 14. Nay, there has been found an 
 actual picture of the taking of Lachish by Sennacherib, 2 Kings xviii. 
 
 14 — 17. In short the illustrations of Scripture supplied by the 
 
 marbles from Nineveh, are numerous and important. The Christian 
 ■yvoj-ld is under great obligations to Layard and Botta for their enter- 
 prise, and to llawlinson and llincks, for their literary investigations 
 and discoveries. 
 
 The prophecy respecting Tijre, the most celebrated commercial 
 city of antiquity. Its \vealth v\'as immense, its merchants were 
 princes, and its traffickers the honourable of the earth. The luxury, 
 vice, and destruction of this mighty cit}'-, which once had the entire 
 control of the trade with India, and into v>diose lap the treasures 
 of the world were poured, form the subjects of some of the most 
 interesting prophecies. Ezek. xxvi. 4 — 21 ; xxviii. "Behold, the 
 Lord will cast her out ; he Avill smite her power in tlie sea; he will 
 make her like the top of a rock; it shall be a place to spread nets 
 upon.'' This prophecy has been exactly accomplished. 
 
 "The stirring scenes of a seaport exhibit a picture of more constant 
 excitement than can ever be presented by any other place. A thousand 
 scenes of noise, and joyousness, and-wealth have been exhibited upon 
 these shores. They have passed away like the feverish dream of a 
 disturbed sleep. Ships may be seen, but at a distance ; no merchant 
 of the earth ever enters the name of Tyre upon his books; and where 
 thousands once assembled in pomp and pride, I could discover only a 
 few children amusing themselves, and a party of Turks sittiu"- in 
 gravity, and sipping their fuvourite colfee. It was impossible nut to 
 think of another people, still more favoured in their priviliges, and 
 whose commercial transactions are as extended as the world. Cities 
 of my country! shall it be ever said of you, that ye are no more?— The 
 patriot may sing exultingly over his cups the praises of Britannia, ruler 
 of the waves ; but the Christian will fear and tremble, and offer up 
 prayer to God, that v,hat we deserve injustice, may be withheld from us 
 in 7He/c?/.'" — Hardy's Notices. 
 
 Consider the Predictions respecting Edom, sometimes called 
 Jdumea, and Mount Seir. It was once a wealthy and powerful 
 kingdom. It was of vast extent, and distinguished for the abun- 
 dance of its pasturage, the number and strength of its cities, its 
 military power, and immense grandeur and wealth. Its chief cities 
 were Bozrah and Petra. Edom was considered the cradle of East- 
 ern civilization. 
 
 Ptoman poets speak with admiration of its palm -trees, and 
 numerous liocks. The Greeks contemplated with wonder Petra, 
 10 
 
110 PROPHECY. 
 
 its metropolis, and the power of its armies. Tlie magnificent ruins 
 of Petra attest its original grandeur. It must have been the most 
 wonderful city in the Avorld — a city almost hewn and chiseled out 
 of the Rock. It lies in the midst of a circle of almost perpendicu- 
 lar mountains ; the faces of which are excavated into innumerable 
 sepulchres ; the interior is full of palaces, temples, grottoes, theatres, 
 and pyramids, constructed with exquisite art. It could be no feeble 
 race that achieved works like these; in fact, its inhabitants were 
 celebrated for their wisdom, science and valour. 
 
 But the truth of prophecy shines bright as the sun on the 
 wretched land of Edom. Tliese are the words of the Lord, Isa. 
 xxxiv. 5 — 17 ; Jer. xlix. 13 — 18 ; Mai. i. 3, 4; Joel iii. 19 ; Amos i. 
 11, 12; Obad. ver. 3 — 16. These predictions were delivered by 
 different prophets at different times, Avhen Edom was in all its glory, 
 and there appeared no sign of its overthrow. They exhibit no 
 mark of being shrewd guesses in the present, and leave no means 
 of escape through a dubious sense, should they not be fulfilled in 
 the future. The cause of the Judgments to l)e inflicted is clearly 
 stated. See Ezek, xxxv. 3, 5, etc. The literal and exact accom- 
 plishment of these prophecies is fully sustained by the testimony 
 even of the enemies of the Bil)le. Modern travellers declare 
 
 That Iduraea is a desert. The ruins of 30 towns are traced in it ab- 
 solutely forsaken. In one part it presents "an immense tract of drear}'' 
 country covered with black fiints," and in another "an expanse of 
 shifting sands, with the surface broken by innumej-able undulations, and 
 without a particle of vegetation." Laborde records the awe and won- 
 der with which he wandered up and down the deserted streets of Petra, 
 amid silence deep as death, and surveyed its vast sepulchres, some 
 scarcely begun — some fresh as if they had just come from the hands of 
 the sculptor — others broken and disjointed, the abode of lizards and 
 covered with brambles. Thus, wherever the observer looks on the 
 desolation of Edom and the ruins of Petra, lie sees not only signal proofs 
 of past human greatness, but incontestible evidence of the truth of the 
 Bible. 'J'lioui-:ands of years have elapsed since the prophets of God first 
 foretold the certain overthrow of the then powerful kingdom of Idumea; 
 but their words spoken of old are this day literally fulfilled. And noAV, 
 in view of the tenantless solitudes of the once populous Petra, and the 
 universal barrenness of the once fertile mountains of Edom, the believer 
 in Scripture may appeal to all who deny the faith, — "Read here in the 
 v.'ord of prophecy what desolations are foretold — look there over the 
 land of Edom, how all is fultilled, and can you but confess that this book 
 is from God '/" 
 
 Christ foretold the destruction of Jerusalem and the temple, 
 and the dispersion of the nation. Matt, xxiv ; Luke xxi, Mr. 
 Campbell, of America, thus graphically writes : 
 
 The complete desolation of the temple to the foundation, to the re- 
 moving of every stone, is foretold. The compassing the city with, 
 armies, the slaughter of the inhabitants, and the captivity of those 
 ■who escaped, are described. The fortunes of his disciples at this time, 
 
PROPHECY. Ill 
 
 ■with all the terrors of the siege, and all the tremendous prodigies in 
 the heavens and the earth accompanying these desolations, are named. 
 And in the conclusion, the audience is assured that all these things 
 should happen before forty years; ''before that generation should pass 
 away." Now this prophecy waswritten, published, and read through 
 Jude», and mentioned in the apostolic epistles for years before it 
 liappened; arid a general expectation of this event pervaded the whole 
 Christian communities from Jerusalem to Rome, and, indeed, through 
 all the Roman provinces. The allusions to these predictions are 
 frequent in the apostolic writings. It was necessary they should, for 
 this reason: the Jews, so long as they possessed the government of 
 Judea, the temple and the metropolis; as long as they had any par- 
 ticle of influence at home or abroad, they used it with relentless cruelty 
 against the Christians. The apostles had to succour the minds of their 
 persecuted brethren, and exhort them to patience and perseverance, 
 by reminding them of the speedy dispersion of them among the nations. 
 So that all the Christians throughout the Roman empire looked for this 
 catastrophe : and so it came to pass that such of the Christians as were 
 in Jerusalem and Judea, about the time of the siege of Titus, fled 
 according to the directions given by our Saviour; and thus not a 
 believing Jew perished in the siege. 
 
 I need not detail the awful accomplishment of this prediction. Jo- 
 sephus has done this iu aAvful colours. Tacitus, too, relates some of 
 the circumstances. Every word of the prediction was exactly fultilled, 
 even to the ploughing up of the foundations of the temple. It is re- 
 markable that on the tenth day of August, the very same day the 
 temple and city were laid waste by the Babylonians, the temple was 
 burned by Titus' army,* 
 
 II. The Character of the Prophecies. 
 
 The fulfilment of prophecies, admitting them to have beeu 
 published before the events to which they refer, is an indubitable 
 proof of the Divine inspiration of the writers. For consider how 
 extraordinary they were. Many of the events foretold were dis- 
 tant — some of them dependent on a great variety of causes — on 
 the concurrent inclinations of a multitude of agents — on the will 
 of Divine Providence. Some were connected with minute de- 
 scription of attendant circumstances, several of which appeared 
 to be improbable ; for instance, the piece of money in the mouth 
 of the fish ; the owner's surrender of the colt, for the use of Jesus ; 
 the treachery of Judas ; the denial of Peter ; the manner of the 
 Kedeemer's death ; the event of his resurrection ; the subsequent 
 meeting of his disciples in Galilee, etc., etc. Such circumstances 
 could not have been foreseen by any human sagacity. 
 
 * I lisive read somewhere, that, bi'fore the temple was burned. Titus entered the temple, 
 pot out pomo of thi> sacred utensils, anions; which were the golden candlestick and the 
 tsihlo of the slio'.vhiead. These lie carried as trophies home to Rome; and on the 
 triumphal arch wliich was rai-^ed f^r him iu the city of Home, this canillestick and 
 table were carved upon it. This triumphal arch yet stands; and even yet the .Tews 
 who now visit Home will not pass under it. Tlienj is a side-walk and a irate throujrh 
 which the .Tews pass. So di-eply rooted is the remembrance of this indignity upon their 
 religion and uation, that eighteen centuries have not obliterated i' 
 
112 PROPHECY. 
 
 "Tliat which distinguishes the pi'ophecies of the Bible from all 
 Heathen or all pretended predictions of evei-y age, is simply that the 
 former have not merely three specifications, or six particulars, but 
 often very many; and many of these, too, altogether unlikely ever to 
 come to pass. The prophecy respecting Babylon has connected with 
 it more than twice six of these items or particulars, many of them 
 apparently totally improbable. If you foretell the death of an indi- 
 vidual, time will accomplish it, though 3'ou l-.ave no prophetic gift; but 
 if you venture to add as many as three uncertain particulnrs, your 
 reputation as a seer is instantly in jeopardy. Name the death "of the 
 man, and say that it will take place by apoplexy, on Thursday of the 
 next week, and you are likely to fail in all the particulars ; while you 
 are an impostor should you mistake only in one. Take a thousand 
 men, and it is not to be expected that any one of them will die just at 
 that day, at a given hour, and with that disease. ITow much more 
 difficidt to sustain your pretensions to prophetic gifts, if three more 
 specifications are added. Suppose these to be improbable particulars, 
 and how much is the difliculty increased!" — Rev. David Nelson, M. D. 
 
 Consider the vast multitude of Scripture prophecies. Impostors, 
 if they A-enture at predictions, take care that their prophecies 
 come within the reach of strong probability, and are prudently 
 sparing of their protended oracular gifts. But Scripture pro- 
 phecies are multitudinous ; they appear almost on every page. 
 
 ■ Were there a fulfilment of only one or tvro prophecies, we 
 
 might ascribe it to accident. But when we see this multitude of 
 predictions, delivered by different persons in different ages, accom- 
 plished in chronological succession, we are compelled to acknow- 
 ledge the Divine inspiration of the writers. 
 
 Their Plainness is also a strong evidence. How different vrere 
 the prognostications of Heathen oracles ; and how studiously have 
 impostors contrived to render their prophecies capable of various 
 meanings. Though a vail is occasionally thrown over Scripture 
 predictions, yet the events foretold are announced in the most 
 explicit terms ; and, as time advances, the several particulars 
 relating to them, though originally obscure, become clear and 
 intelligible. The plain and unhesitating tone in which those 
 prophecies are expressed, in connection with their fulfilment, is a 
 striking proof of their Divine original. 
 
 They were delivered hy persons whose Divine inspiration teas 
 otherwise clearly attested. Did they require men to receive them 
 as the inspired messengers of God, merely on the ground of their 
 own affirmation? No; they appealed to the miraculous powers 
 with which they were endowed, and which they must have received 
 from God. 
 
 The fact of their being real peophecies, published long before 
 the events, is so clear, that it cannot be rejected without the most 
 unreasonable obstinacy ; and nothing is easier than to collect 
 evidence as decisive as can possi})ly exist, that the Ncav Testa- 
 ment was written at the commencement of the Christian era; and 
 that the Old Testament had been in the hands of the Jews through 
 
niopiiEv':!'. 113 
 
 a long succession of ages preceding. This establishes the fact 
 that fecripture predictions Avere published long befoi-e the events 
 to which they refer. 
 
 The NcAT Testament contains many prophecies delivered by 
 Christ before the events could possibly have occurred. One relates 
 to the rapid spread of the gospel by the ministry of the Apostles. 
 Considering the opposition which Christianity had to encounter, 
 and the apparent unhtness of the Apostles for their work, it was 
 very unlikely, humanly speaking, that their efforts wouhi prove 
 successful to any considerable extent. But Christ, when he com- 
 missioned them, assured them, also, that they should be endowed 
 with supernatural powers, to qualify them for their office, and 
 that the gospel, through their ministry, should spread with the 
 rapidity of lightning. Acts i. 8 ; Mark xvi. 15 — 20 That these 
 predictions Avere uttered before the events is clearly evident, for 
 the xVpostles acted upon them, and that they were actually accom- 
 plished is an indisputable fact, being attested not only by the 
 
 Apostles themselves, but by contemporary historians. The 
 
 destruction of Jerusalem, already noticed, strongly supports our 
 case. The literal fulfilment after the delivery of the predictions 
 by Jesus, is so exactly described by Josephus, that his account of 
 this terrible catastrophe may be justly styled a practical com- 
 mentary on the Redeemer's prophecies on the subject. 
 
 J^astly. It must be conceded that the evidence derived from 
 prophecy is abundant, though in the preceding pages only an 
 imperfect detail of that evidence has been furnished. The field 
 is so vast that it could not be compressed within two short dis- 
 courses—yet may we defy the infidel, with all his arts, to explode 
 the arguments adduced, on any ordinary principles of nature. 
 Without denying all history, they cannot deny that the prophecy 
 was in every case written before the event, even where the event 
 is most ancient. 
 
 The two sources of external evidence, miracles and prophecy, 
 which have now been considered, afford that rational ground of 
 conviction which must satisfy every impartial mind, and leave 
 infidelity completely without excuse. "Miracles,^' as Bishop 
 Newton remarks, "may be said to be the main evidences of 
 Divine revelation to the first ages who saw them wrought. Pro- 
 phecies may be said to be the main evidences to the later agea 
 who see them fulfilled. '^ Each of them is founded on plain 
 sensible matters of fact, as on a solid rock ; and established on 
 this basis, like the sides of an arch, they support one another, and 
 the fabric built upon them. The miracles wrought afforded to 
 those Avho saw them clear evidence of the truth of those prophecies 
 withAvhich they were connected; and the fulfilment of the pro- 
 phecies affords unto us, Avho observe it, the same indubitable proof 
 of the reality of those miracles by which these predictions v.-ere 
 originally attested. 
 
 For further elucidation of ilie suhject, reference may he made to 
 
 10 * H 
 
114 THE GLORIOUS GOSPEL. 
 
 Newton's Bisseriations on the Prophecies, to Keith on the same sub- 
 ject, and to the icorks of Layarcl, De Vaux, etc. etc. 
 
 Finall3^ Must not the infidelity -which resists demonstration 
 like this, he unreasonably absurd, and inexcusably criminal? If 
 attestations so extraordinary, so unequivocal, fail to produce con- 
 viction, which is unhappily the case in numerous instances, nothing 
 more is requisite to show the lamentable perversion, and to prove 
 the reality of that Scripture doctrine, vrhich teaches us the neces- 
 sity of the Divine influence to enlighten the understanding, to 
 subdue the prejudices of the heart, and to produce in us that faith 
 which receives the gospel with child-like simplicity and humility. 
 
 Remember it is quite natural to the vastly depraved heart to 
 be sceptical to the Divine truth. Men love darkness rather than 
 light — infidelity is a disease of the heart, and not merely of the 
 head. Therefore the necessity of the operation of the Spirit. Pray 
 then for that influence as the mighty and overwhelming opponent 
 to the scepticism of the heart. 
 
 XXYIL— THE GLORIOUS GOSPEL. 
 
 " Tlie glorious gospel of the blessed God."— 1 Tim. i. 11. 
 
 Ix the context the Apostle refers to the law and the gospel, and 
 shows that the one harmonized vrith the other. The gospel pro- 
 claims Christ as the end of the law for righteousness to every one 
 that believes. Christ, by perfectly obeying its precepts, and en- 
 during its penalty, magnified it and made it honourable. That is 
 
 the source of a sinner's justification. " The Apostle says, "The 
 
 law is not made," etc. It condems not the righteous, for they are 
 no longer under its curse. Rom. v. 1 ; viii. 1. This the Apostle 
 declares is " according to the glorious gospel," etc. 
 
 I. The Gospel. 
 
 The original term signifies "glad tidings," "good news." Isa. 
 Hi. 7 ; Luke ii. 10, 11. It announces tidings of the Divine scheme 
 of mercy to save sinful and ruined man. The four books written 
 by Matthew, Mark, Luke, and John, are properly called gospels, 
 because they narrate the life, teaching, sufferings, and death of 
 Christ, the Divine Author and Procurer of salvation, and immortal 
 life, which is the grand theme of the gospel. 
 
 The gospel then is the intervention of Jesus Christ to save lost 
 and perishing sinners. It is the revelation of the rich and free 
 grace of God towards them, in giving his only-begotten Son to 
 die for their transgressions, and in raising him again from the 
 dead for their justification, that whosoever believeth on him, might 
 not perish, l>ut have everlasting life. The gospel embraces several 
 important facts : — 
 
THE GLORIOUS GOSPEL. 115 
 
 1. The KecessHij of salvation. This arises from man's ruin, 
 Ho^Y graphically is this stated throughout the Scriptures ! And 
 without a knowledge of this great fact, the gospel can never he 
 fully understood, and its blessings never really enjoyed. It is the 
 strviggle with disease that impels us to apply to a physician, and 
 to adopt his prescriptions. It is a sense of ruin that causes us to 
 ask for help froiii our fellows. 
 
 2. The Accomplishment of salvation by Jesus Christ. Hence, 
 " vrhen the fulness of time was come,'' etc. Gal. iv. 4, 5. lie 
 entered into the circumstances of sinners ; he obej^ed the law ; he 
 made a proper atonement for sin ; he met all the claims of Divine 
 justice ; he died for the ungodly ; and brought in an everlasting 
 righteousness, to cover and adorn the filthy souls of sinners. 
 
 The obedience of Christ, the sacrifice of Christ, — his whole 
 work, was acceptable to his Father. " This is my beloved Son, 
 in whom I am well pleased." Matt. iii. 17 ; xvii. 5. This is the 
 record that God hath given to us, eternal life ; and this life is in 
 his Son. 1 John v. 11. The truth of this testimony he hath 
 demonstrated by raising him from the dead, and giving him glory 
 at his own right hand in the heavens, thereby declaring him to be 
 the Son of God with power, llom. i. 4. 
 
 3. That it is the gracious ivlll of Christ that this gospel should 
 he preached to the nations for the obedience of faith. Hence he 
 commissioned his disciples to preach the gospel to every creature. 
 Faith is the means by Avhich we receive Christ. A firm belief of 
 the truth — the love of it in our hearts — and reliance upon it by 
 our souls. Mark xvi. 15, IG. 
 
 Previous to this commission, the knowledge of the true God 
 was, in a great measure, confined to the Jews. Christ confined 
 his own labours to the lost sheep of the house of Israel, and pro- 
 hibited his disciples from going among the Gentiles. But now 
 the happy time was come, wlien that great mystery, the calling of 
 the Gentiles, should be unfolded ; when the partition wall, which 
 separated Israel from all the world was to be broken down, and 
 all former distinctions for ever to cease, that in Christ Jesus there 
 might be " neither Greek nor Jew, circumcision nor uncircum- 
 cision, barbarian, Scythian, bond, nor free; but Christ be all, and 
 in all " sorts of people. 
 
 II. Its Excellency. " The glorious gospel.^' All the plans and 
 works of God are glorious, in proportion as they are marked by 
 the impress of the Divine perfections. " Thus " the heavens declare 
 his glory," etc. The gospel is glorious, because 
 
 1. It exhibits all the perfections of Deity. Creation displays 
 his wisdom, power, majesty, and goodness; Providence also pro- 
 claims these attributes ; but the gospel proclaims in addition what 
 Nature and Providence cannot do, — the perfection of forgiving 
 love ; and in this we sec the rich grace of God to a polluted, 
 perishing world. 
 
 All these perfections appear in harmony. In some things, 
 
116 THE GLORIOUS GOSPEL. 
 
 there may be only one or two of God's attributes displayed, as 
 his justice, "when he executes judgment, or his patience -wiien ho 
 bears long with sinners. But how shall God equally display his 
 compassion and justice? Can he save the souls of sinners while 
 punishing their sin ? Can the curse of the broken law be exe- 
 cuted, and yet the blessings of Divine love be poured down on the 
 malefactor? Yes; go to Bethlehem — to Calvar^s and learn the 
 vrondrous method by which God can l)e just, and yet the justificr 
 of him that believeth in Jesus. The wrath — the curse falls upon 
 the Saviour — the blessings are showered upon the transgressor. 
 Hence "Christ loved the church, and gave himself for it." See 
 also Isa. liii ; Kom. iii. 24 — 2(3 ; v. G, 7, 8, etc., etc. Then Christ 
 is the substitute, the Surety for sinners. In his humiliation — 
 in his ignominious death, a just and merciful God has had regard 
 to the claims of his justice, while the way has been opened for 
 the free efflux of meVcy and salvation to the very persons who 
 have sinned. " Glory to God in the highest," etc. 
 
 The perfections of God are seen more distinctly in some things 
 than in others. His power is more visible in a sun than in a 
 glow-worm — in a mountain than in a mole-hill — in a sea than in 
 
 a brook. Can the Deity give a higher demonstration of his 
 
 love than in the gift of Christ, and the atonement of the cross? 
 Heavy judgments have been inflicted on men, but all such in- 
 flictions are limited by the objects on whom they fall. But in 
 
 the sufferings of Christ for sin, there is a manifestation of justice 
 and purity greater than has been or could be, in the sufferings 
 of all created beings put together. When God visits created beings 
 with his wrath, limits must necessarily be set — but in the case 
 of Christ, we see all the vials of wrath poured out — all the fires 
 of the Divine vengeance lighted up — all the energies exerted with 
 which an omnipotent arm could strike. And how great must 
 have been the love that submitted, — how great the power, which, 
 in spite of all this, could obtain a complete victory, and take his 
 seat at "the right hand of the Majesty on high ! Look, then, at 
 that cross — you see the bush burning, but not consumed — you see 
 God's attributes signally glorified — you see "Mercy and truth met 
 together, righteousness and peace kissing each other." 
 
 2. It is glorious on account of its perfect adaptation to the cir- 
 cumstances of the sinner. It is adapted to remove all his guilt, 
 and also to give him complete justification. 1 John i. 7 ; Eph. i. 7 ; 
 Acts xiii. 38, 39. Great is the torment of guilt in the soul of the 
 awakened sinner — terrible are his forebodings of future perdition 
 as the desert of transgression; but Avhen he believes — Avhcn ho 
 touches the gracious sceptre of Christ, all his sins and guilt are 
 gone — and there comes into his soul the peace which passeth all 
 
 understanding. Rom. v. 1. The Gospel removes all distress 
 
 arising from depraved and impure affections and reheU ious j)assions. 
 So far as attempts are made by any of these to rule, all must be 
 miserable. But when faitli is exercised, the love of sin is de- 
 stroyed — love to holiness is imparted; and as the tyranny of cor- 
 
THE GLORIOUS GOSPEL. 117 
 
 ruption is destroyed, a foundation is laid for peace and joy. 
 
 It is a reniedf/ for all the natural evils of life. For them the 
 gospel furnishes a bahn. The sweets of patience, fortitude, 
 humilit}-, heavenly-mindedness, are extracted from the weeds of 
 poverty, trial, and disappointment. Present benefit is derived 
 from present trouble, and the storms of time hurry into the joys 
 of eternity. The evils of life we know must remain, but the 
 gospel converts them into a furnace of purification, and makes 
 them the means of blessedness. And, glorious gospel of the 
 blessed God, it is a perfect and everlasting remedy for death. It 
 extracts the tyrant's sting ; it destroys his power. 1 Cor. xv. 
 
 54, 55. It inspires the hope of immortality. Then think of 
 
 its influence on the future. It delivers from "the wrath to come,'' 
 from "the second death;'' from "the blackness of darkness for 
 ever;" from the "bottomless pit;" from "everlasting destruction 
 
 from the presence of the Lord," etc. The body dies ; but it 
 
 shall be raised again. The soul departs, but it departs to heaven, 
 the glorious and prepared habitation for God's elect, and there 
 without sin, sorrow, or weariness, but full of joy and resplendent 
 in glory, it shall reign for ever and ever. Seated around the tree 
 of life amidst the everlasting hills, there is seen the Lamb slain 
 in the midst of the throne, whom the glorified shall see as he is. 
 The sacred fabric of our world displays God's glory — the heavens 
 above furnish proofs of his skill ; but in heaven we shall see the 
 King in his beauty — in his essential and mediatorial glory, and 
 gaze on him with ever-increasing rapture and admiration, and 
 love. And while the vision is gratified, shall not the ear be 
 blessed ? Is there silence in heaven ? Are there no tongues, no 
 harps ? Now, within the range of Christian experience, our hearts 
 taste of heavenly joy, as in the earthly temple we raise the song 
 of praise. But what shall we hear when the ransomed return 
 with singing to Zion — when the redeemed multitude which no 
 man can number, with a sound louder than that of many thunders, 
 and in celestial music, shall utter the everlasting song — "Worthy- 
 is the Lamb that was slain," etc. 
 
 All this blessedness man requires, and the gospel profusely 
 supplies him with it. Is not the description therefore correct'? 
 ''The GLORIOUS gospel of the blessed God." 
 
 3. The gospel is glorious, because all its blessijir/s are freely 
 bestowed. They are all of grace. Ruined sinners, totallj^ depraved 
 and wretched, ignorant, impure, and perfectly helpless — these 
 could never have merited salvation. Let it then for ever humble 
 the pride of our hearts when it is said, " By grace are ye saved." 
 Eph. ii. 8. It is called "the gospel of the grace of God." Acts 
 XX. 24. To gain any earthly distinction, honour, or wealth, there 
 must be merit, worthiness of character, or patronage. But be- 
 hold the riches of Divine grace ! Sinners, God's enemies, are 
 raised from the degradation of sin to purity, to union with the 
 church, to heirship with Christ, to crowns and thrones of bliss in 
 heaven. It is the glorious gospel. 
 
118 THE GLORIOUS GOSPEL. 
 
 4. It is glorious in power. Called "the power of God unto sal- 
 vation." Its effects produce astonishment. The gospel is the 
 rod of God's strength. Nothing has ever produced such mighty, 
 such salutary effects. What energy attended its first promulga- 
 tion. It withstood the most powerful opposition — it surmounted 
 the greatest obstacles — it triumphed over all the policy, and all 
 the power of idolatry and superstition ; converted whole nations 
 to a professed acknowledgment of the faith — it produced civiliza- 
 tion, science and commerce, and spiritual blessedness wherever it 
 came. In every age it has raised up its witnesses — inspired them 
 openly to profess their love of its doctrines and promises, and 
 solemnly to protest against antichristian errors. After the darkest 
 eclipses, it has burst forth with more vigour and splendour upon 
 the world. And as it was then, so it is now ; for " the word of 
 the Lord endures for ever.'' It converts the most obstinate perse- 
 cutors, like Saul of Tarsus ; it revolutionizes the views, the feel- 
 ings, and the conduct of all its converts. It does not demand the 
 sword of the magistrate, the aid of philosophy, the charms of elo- 
 quence ; but operates by what its adversaries term "the foolish- 
 ness of preaching," combined with the Spirit's influence. Hence 
 M'Laurin, a Scotch Divine, thus eloquently speaks of its power 
 and influence : — 
 
 " It melts cold and frozen hearts; it breaks stony hearts; it pierces 
 adamants ; it penetrates through thick darkness. How justly is it 
 called marvellous light! 1 Pet. ii. 9. It gives eyes to the blind to 
 look to itself; and not only to the blind, but to the dead! It is the 
 light of life ; a powerful light. Its energy is beyond the force of 
 thunder ; and it is more mild than the dew on the tender grass. 
 
 The cross of Christ is an object of such incomparable brightness, 
 that it spreads a glory round it to all the nations of the earth, all the 
 corners of the universe, all the generations of time, and all the ages 
 of eternity. The greatest actions or events that ever happened on 
 earth, filled with their splendour and influence but a moment of time, 
 and a point of space ; the splendour of this great object fills immensity 
 and eternity. If we take a right view of its glor}^ we shall see it, 
 contemplated with attention, spreading influence, and attracting looks 
 from times past, present, and to come; from heaven, earth, and liell ; 
 angels, saints, and devils. We shall sec it to be both the object of the 
 deepest admiration of the creatures, and the perfect approbation of the 
 infinite Creator; we shall see the best part of mankind, the church of 
 God, for four thousand years looking forward to it before it happened; 
 new generations yet unborn rising up to admire and honour it in con- 
 tinual succession, till time shall be no more; innumerable nuiltitudes 
 of angels and saints looking back to it with holy transport, to the re- 
 motest ages of eternity. Other glories decay by length of time; if the 
 splendour of this object change, it will be only by increasing. The 
 visible sun will spend liis beams in process of time, and, as it were, 
 grow dim with age ; this object hath a rich stock of beams which 
 eternity cannot exhaust. If saints and angels grow in knowledge, 
 the splendour of this object will be still increasing. It is unbelief that 
 intercepts its beams. Unbelief takes place only on earth — there is no 
 
THE GLORIOUS GOSPEL. 119 
 
 sncli thing in heaven or in hell. It will be a great part of future 
 blos.sedtiess to remember the object that purchased it; and of future 
 punishment to remember the object that offered deliverance from it. 
 It will add life to the beams of love in heaven, and make the flames 
 of liell burn fiercer. Its beams will not only adorn the regions of 
 light, but pierce the regions of darkness. It will be the desire of the 
 saints in light, and the great eye-sore of the Prince of darkness and 
 his subjects." 
 
 5. On account of its unresirkted and hoiindless nature. It offers 
 salvation to the vilest of the vile. Tliere are no sins too numerous 
 to forgive, no moral turpitude too extreme to be removed, and no 
 guilt too black to be cancelled. The most filthy sinner's extremity 
 is the gospel's opportunity to save. Hence this gospel was sent 
 to the Jews who crucified Christ, and to all nations, however idola- 
 trous, infamous, and wicked. The gospel is restricted to no nation, 
 to no sex, to no condition, to no age, to no circumstance or rank of 
 human life. It is sent to all nations — to all people. " Go preach 
 the gospel to every creature." 
 
 The Gentiles were condemned by the Jews, and accounted as 
 dogs ; pride led some civilized nations to regard others as barba- 
 rians ; and it is true that multitudes of the human family were 
 sunk so low in brutality as scarcely to deserve the name of men. 
 But " preach the gospel to every creature ;" make no distinctions 
 of civilized and uncivilized ; of white, brown, or black ; but go 
 into all nations ; into all the world ; and wherever you find a 
 human being, however rude, base, or vile, preach my gospel, 
 which is full of mercy for him. " The Spirit and the Bvide say, 
 Come," etc., Rev. xxii. 
 
 III. The Author of this gospel: " tJie blessed God." 
 
 In Scripture we find that all the epithets which are given to 
 God, are given with the greatest appositeness. The gospel is not 
 said to be the gospel of the great, the holy, or the just God, but of 
 the happy or blessed God. The happy God desires to impart hap- 
 piness to guilty man. 
 
 1. The gospel could not have emanated from any other source. 
 It is infinite ; the result of infinite contrivance and love. It saves 
 from infinite evil — it exalts to infinite good. An angel, to say 
 nothing about a fallen sinner, could not have produced it. 
 
 2. As it is of God, it must be true. It is like him, perfectly 
 pure and disinterested. As one observes; "It could not be the 
 invention of good men or angels ; for they neither would nor could 
 make a book, and tell lies all the time they were writing, saying, 
 Thus saith tlie Lord, when it was their own invention. It could 
 not be the invention of had men or devils, for they could not make 
 a book which commands all duty, forbids all sin, and threatens it 
 with everlasting punishment." 
 
 3. As it is of God and true, it cannot fail to effect all the pur- 
 poses of his mind. It shall convert men. It shall bless the world, 
 and make the desert to blossom as the rose, etc. 
 
120 CONFORMITY TO DEPARTED SAINTS. 
 
 4. The gospel is the s^reatest manifestation of Divine love. The 
 Scriptures trace ail saving benefits to Divine love : "According to 
 his great love" — " according to Ms mercy he saved us" — " God so 
 loved the Avorld." 
 
 Lastly. It places those to Avhom it is preached under great re- 
 sponsibility. " lie that believeth," etc. 
 
 XXYIII. — CONFORMITY TO DEPARTED SxVINTS 
 RECOMMENDED. 
 
 '•That ye bo not slothful, but followers of them wbo through faith and patience 
 inherit the promises." — Heb. vi. 12. 
 
 Every duty enjoined by Christianity requires diligence and 
 earnestness. There are multitudes of foes who would ensnare us. 
 The world is alluring, and our treacherous hearts are ever disposed 
 
 for defalcation. Then think of the evils from which we are 
 
 flying — and the unutterable bliss after which we are aspiring. 
 Perdition is behind us — crowns of immortality are before us — 
 they shine resplendent on the deathless brows of myriads who 
 now inherit the promises, Avhile ten thousand voices call to us 
 
 from the heavenly inheritance, "0 be not slothful," etc. 
 
 Slothfulness is natural to us — but it is inimical to the Christian 
 profession. 
 
 I. The Evil deprecated ; " that ye he not slothfulJ^ 
 
 To be slothful is to be indiiferent, negligent, indolent. Sloth- 
 fulness is an indisposition for, and disinclination to, the per- 
 formance of duty. It is an evil which characterizes the formal, 
 the lukewarm, and the inactive in the church. It is the very 
 opposite of Christian zeal and activity. Hence Paul said, Phil, 
 iii. 13, 14. See 2 Pet. i. 5, G. 
 
 It is manifested sometimes in the o^'dinary jmrsuifs of life — 
 an indisposition for manual labour. And such indolence is almost 
 sure to extend itself to religious matters. 
 
 Slothfulness in religion may be induced by various causes. 
 There may be no real religion, the person being a mere professor. 
 
 Extreme devotedncss to the world. There is no slothfulness 
 
 in secular affairs, tliough they are but for a season ; but great 
 
 indifferentism about sj^iritual and eternal concerns, From 
 
 imperfect views of tlie nature of Christianity, and its high and 
 responsible, yet profita]jlo, duties. From the want of self- 
 examination and praver. For want of this, little progress is made 
 in the Divine life. If such persons attend the means of grace, 
 they come and go like the door on its hinges, but make no pro- 
 gress. Prov. xxvi. 14. 
 
CONFORMITY TO DEPARTED SAINTS. 121 
 
 Slothfulness is an impediment to personal and relative happi- 
 ness. It neglects spiritual exercises which arc productive of great 
 enjoyment — it omits important duties which would bless and save 
 the world — it puts the light under a bushel, and the talent into a 
 napkin — it corrodes the best and brightest talents which might 
 act as a lever to raise the world from moral degradation and 
 
 spiritual death. It is an injury to the church. What might 
 
 the church be, and do, if none were slothful. 
 
 Slothfulness is productive of misery. It is so temporally, Prov. 
 xix. 15 ; Eccl. x. 18 ; Ezek. xvi. 49. While an idle man is a bhxnk 
 in society, he is also a torment to himself; for as he knows not 
 what it is to labour, so he knows not Avhat it is to enjoy. And 
 spiritually, it disqualifies for the endurance of trial, and the dis- 
 charge of arduous duties. It magnifies difficulties, and esteems 
 them as most formidable. The slothful plead exemption from 
 whatever requires great exertion and self-denial. With them there 
 is always some lion in the way which deters them from going 
 forth. Prov. xxii. 13 ; xxvi. 13, 14. 
 
 Slothfulness, as intimately connected with unwatchfulness, and 
 productive of spiritual debility, is the cause of spiritual delin- 
 quency. " It steals insensibly upon us, and leads on to what is 
 positively evil. No one can begin to bo inactive in the ways of 
 God, but he will begin to be active in something else." David's 
 fall, and Samson's destruction, were thus occasioned. Slothful- 
 ness, indifi'erence to the means of grace, the neglect of prayer and 
 watchfulness, are the precursors of spiritual delinquency and 
 degradation. We start at some evils of a positive character, as 
 intemperance, deceit, and falsehood, yet think little of slothful- 
 ness, though it is the fruitful parent of much evil in this world, 
 and of tribulation and anguish for ever. 
 
 II. The Course recommended: " hut foil oivers," etc. This 
 implies two things : — 1. That religion is practical, and not merely 
 professional. It is not mere faith in doctrines, and disputation 
 and contention about them, because they please the fancy. It is 
 practical — to be " followers,'^ or imitators of "those who through 
 
 faith and patience inherit the promises." 2. That success shall 
 
 follow diligence — that heaven shall be the end of piety, or of 
 faith and patience. Myriads have laboured for God, and received 
 the reward of grace — have fought and conquered, and received 
 the crown. That which has been done before may be done again 
 — that which is now enjoyed in the mansions of bliss may bo 
 
 realized by all who are now exercising faith and patience. 
 
 More particularly, consider, 
 
 1. The Present IiiJieritance of departed Saints: ^^ They inherit 
 the promises ." This is a conclusive proof of the immediate happi- 
 ness of believers after death. The Apostle refers to the happiness 
 of Abraham, Moses, Joshua, Job, and all others who lived by 
 faith in the promises of God, and especially in the promise of 
 salvation by Christ, and patiently waited, laboured, and suficred 
 in the obedience of faith, and in consequence were at the time the 
 11 
 
122 CONFORMITY TO DEPARTED SAINTS. 
 
 Apostle -wrote the words, inheriting the promises of God respect- 
 ing their final and everlasting salvation. "Absent from the body, 
 they were present with the Lord.'^ 
 
 Promises, the departed saints inherited in this world — pro- 
 mises suited to their every circumstance, and which the love and 
 faithfulness of their God fulfilled — promises which cheered them 
 
 on to death, and supported them in their dying moments. 
 
 But the principal, the most glorious promises respected heaven, 
 their rest, the scene of ecstatic enjoyment. These promises in- 
 duced them " to desire a better country, that is, a heavenly one,'' 
 and now they possess it. The promises of heaven here were the 
 precious buds of grace — there they are the flowers of glory fully 
 expanded, redolent with the fragrance of Immannel's mediation 
 and the delights of immortality. 
 
 Did these promises speak of "an entrance into heaven ?'' It 
 has been abundantly ministered unto them. They are in full 
 possession of it. They have entered the glorious city, and are sat 
 down with Christ on his throne. Did the promises speak of free- 
 dom from sin ? They have left all their depravity behind them, 
 and they sin no more. Rev. xxi. 27. — Of exemption from sorrow 
 and death ? " God has wiped aAvay all tears from their eyes,'' etc. 
 
 Rev. xxi. 4. Of blessed companionship? "They are come to 
 
 God the Judge of all," etc. Heb. xii. 22, etc. Of mutual recog- 
 nition? They sit down with Abraham, etc. — they meet and know 
 
 their brethren in the Lord. Of delightful vision? They " see 
 
 God, and are like him." 1 John iii. 2. In short, their warfare 
 
 is finished — they have crossed earth's desert — the voyage of life 
 is over — They are now "for ever with the Lord" — "they shall 
 reign for ever and ever." 
 
 ^rande.it gift of the Creator. — larj^ess worthy of a God, — 
 
 Who shall grasp that thrilling thought,— life and joj' for ever? 
 
 Tor the sun in heaven's heaven is Love that cannot change, 
 
 And the shining of that sun is life, to all heneath its beams : 
 
 Who shall arrest it in the firmament, — or drag it from its sphere? 
 
 Or bid its beauty smile no more, but be extinet for ever? 
 
 Yea. where God hath given, none shall take away. 
 
 Nor build up limits to his love, nor bid his bounty cease; 
 
 Wide as space is peopled, endless as the empire of heaven, 
 
 The river of the water of life floweth on in majesty for ever.— Tufper. 
 
 2. The means hy which they instrument ally came to inherit the 
 promises. " Faith and patience." 
 
 (1) Faith. Their faith respected Christ, the only way to heaven 
 — the only way to the father. By his precious death they were 
 reconciled to God, and obtained a title to "an inheritance," etc. 
 By his Spirit, given them as the result of faith in Christ, they 
 were renewed, made holy, and meet for that inheritance. Their 
 faith sustained them in difiicultics — it laid hold of Omnipotent 
 strength and they conquered all their foes. They " overcame 
 through the blood of the Lamb," etc. Rev. xii. 11. They lived 
 by faith, they walked by faith, they laboured by faith, and they 
 " died in faith ; not having received the promises," etc. Ilcb. xi. 
 
CONFORMITY TO DEPARTED SAINTS. 123 
 
 13, etc. Faith was to them as a telescope hy which they inspected 
 and contemplated " the end of their faith, even the salvation of 
 their souls ;'' by ■which they beheld " the king in his beauty, and 
 the land that is afar o&." Thus they were governed, supported, 
 and animated. 1 Pet. i. 3 ; 2 Cor. iv. 17, 18. 
 
 (2) Patience. This must "have it^ perfect work.'' It is a suffer- 
 ing grace, and must often be called into exercise. Patience im- 
 plies calmness, fortitude, resignation, and perseverance. It is 
 enduring to the end, though the way be dark and stormy. The 
 primitive saints endured a great fight of afflictions — they took joy- 
 fully the spoiling of their goods. See how patiently they endured, 
 and learn to be " patient in tribulation." Ileb. x. and xi. Here 
 is the patience of the saints. 
 
 The Christian requires the "patience of hope" in all his work 
 of faith, and labour of love." 1 Thcss. i. 3. The temptation is 
 to become "weary in well-doing." 
 
 In the endurance of affliction. Patience is heaven when com- 
 pared with irritation, discontent, murmuring, etc. Rom. v. 3 — 5. 
 Also in the endurance of obloquy for Christ's sake. 
 
 In waiting for the fulfilment of the promises. Rom. viii. 23 — 
 25 ; Heb. x. 36. In cases of glorious anticipation of future rest 
 by the afflicted, who ardently long for it. There may be impa- 
 tience — restlessness to go up and possess the land. But patience 
 says, "All the days of my appointed time," etc. 
 
 Says Faith, Look yonder, — see the crown 
 
 Laid up in heaven above! 
 Says Hope, Anon it shall be mine; 
 
 I'll wear it soon, says Love. 
 
 Destre doth say, What's there ? my crown ! 
 
 Then to that place I'll flee; 
 I cannot bear a longer stay, 
 
 My rest I fain would see. 
 
 But stay, says Patience, wait awhile, 
 
 The crown's for those who fight; 
 The prize for those who run the race, 
 
 By faith, and not by sight. 
 
 Thus Faith doth take a pleasing view, 
 
 Hope waits. Love sits and sings; 
 Df.sire she flutters to be gone, 
 
 But Patience clips her wings. 
 
 3. The necessity and importance of folloioing their example. 
 There are three parties whom we are called upon to imitate. First, 
 the Deiff/: — "Be followers of God, as dear children." "Christ 
 also hath left us an example that we should follow his steps." 
 " Let the same mind," etc. Phil. ii. 5. Second, Apostles. Hence 
 Paul exhorts, 1 Cor. xi. 1. Third, Believers, in the text and else- 
 where. 
 
 To bo followers of departed saints, means that we are to follow 
 their excellencies, and avoid their imperfections. Observe, 
 
124 THE LOVE or GOD RECIPROCATED. 
 
 (1) We must be acquainted with their history. We shall find 
 that history in the Bible — and in Christian Memoirs and Biogra- 
 phies. There we shall find Christian heroism worthy of imitation. 
 
 (2) Believing Prayer. Prayer for a disposition and a sufficiency 
 of grace to help us to follow them. 
 
 (3) It is the desire and resolve of a regenerated soul to follow 
 tliem. But sometimes the mind wanders and neglects — is fasci- 
 nated by the world. Hence the necessity of exhortation. " Be 
 followers.^' 
 
 Follow their faith and patience — their diligence — their disin- 
 terestedness and love — self-denial — zeal and jjer severance. They 
 endured to the end ; they inherit the promises. 
 
 (4) It is an honour and a great privilege to folloio them. Look 
 at the wicked — the worldly — what is there about them worth fol- 
 lowing ? Look at departed sinners, who went down to the grave 
 overshadowed with darkness. Who desires to follow them ? "Let 
 me die the death of the righteous.^' 
 
 IMPROVEMENT. 
 
 1. Be ashamed of, and penitent for past slothfulness. 
 
 2. Consider the motive to diligence. Our enemies are not sloth- 
 ful to ruin us — ^worldly men are not slothful to obtain shadows — 
 our enterprize is vast — time is short — ^we must give an account. 
 
 3. See the excellency of true religion in its course, and in 
 its end. 
 
 XXIX. — THE LOVE OF GOD EECIPROCATED. 
 
 "We love him, because be first loved us." — 1 John iv. 19 
 
 This language contains two important truths: — First, the love 
 of God, the most wonderful and interesting subject in all theology 
 — the source of a sinner's salvation, and the cause and motive of 
 the believer's love to God. Second, Love to God by those whom 
 God loves, without which no one can have the Divine favour. 
 Pretension and profession, zeal and enthusiasm, sacrifice and 
 benevolence, are all in vain, if the love of God dwell not in the 
 heart, 1 Cor. xvi. 22 ; xiii. 1, 2, etc. Consider, 
 
 I. The Love of God. '' He first loved us.' ^ 
 
 1. Its antiquity. The love of God was in operation before the 
 "foundation of the world." See Eph. i. 4 — 6. Then he foresaw 
 the fall — then he arranged the plan of mercy — the covenant of 
 redeeming love, to be effected by his Son, who is called " the Lamb 
 slain from the foundation of the world.'' 2 Tim. i. 9, 10 ; 1 Pet. 
 
THE LOVE OF GOD RECIPROCATED. 125 
 
 i. 2. The date of liis love "was antecedent to ours, and even to 
 
 our existence. 
 
 2. This love icas sovereign. God Avas under no obligation to love 
 us. He was not dependent upon us for the augmentation of his 
 bliss and glory. As a Sovereign, an offended Sovereign, he might 
 
 have consumed us in his anger " but God who is rich in mercy, '^ 
 
 etc. Eph. ii. 4—9. 
 
 3. The love of God is displayed in Christ. John iii. 16 ; 1 John 
 iv. 9, 10. The greatness of this love is seen in the dignity and 
 glory of Christ Jesus, the great gift of God — in the sufferings and 
 death which he endured — in the debased and infamous characters 
 for whom he died — and in the numerous, rich, and eternal bless- 
 ings which his mediation secured. Let each of these propositions 
 be duly considered, in order to see the love of God. Each pro- 
 position might fill a volume. 
 
 4. It has ever been a love of complacency and delight. For 
 Christ's sake, God has loved them, and he will love them to the 
 end. They are made " accepted in the Beloved.'' Eph. i. G. 
 Believing and reposing on Christ, they are no more regarded as 
 sinners — as God is Avell pleased with Christ, so believers, who are 
 in Christ, are the delight of God. They are the fruits of the travail 
 of his soul, and are to the praise and glory of his grace. 
 
 5. This love is uncliangeahle and everlasting. Man may change, 
 but God's love is immutable. Man's works may end, but God's 
 work is everlasting. Christ shall reign for ever and ever ; and 
 of his servants he says, " the glory which thou gavest me, I have 
 given them." 
 
 II. The Character of the Christian's love to God. "TFe 
 love him.'' 
 
 1. This love is not natural to man. The heart is full of enmity 
 to God. Rom. viii. 7, 8. It is not attainable by human influence, 
 as study, education, etc. 
 
 2. It is caused or produced by the love of God. ""We love him, 
 because he first loved us." As much as to say, Christian love is 
 produced by God's love, because God's love appointed his Son to 
 lay a foundation for our happiness by the shedding of his blood, 
 and he also has given his Spirit to dilfuse that grace in our hearts 
 by which they are formed to every sentiment of gratitude and love. 
 Hence the following observations are appropriate : — 
 
 Not that their love is merely gratitude for previous benefits, which, 
 abstracted from other exercises of love, would only be a selfish atfec- 
 tion, and not at all that holy love, which the law, as written in the 
 hearts of all true Christians, requires : for that love is commanded pre- 
 vious to the consideration of redemption, and our failure in it causes 
 us to need that love of God towards us, of which the apostle was 
 gpeukino;. If the Lord hath not "loved them," before they loved liim, 
 " even when they were dead in sin," they must for ever Lave continued 
 11- 
 
126 THE LOVE OF GOD RECIPROCATED. 
 
 enemies to him. His love suggested the plan, and provided the means 
 of redemption; he revealed to sinners his glorious perfections and 
 abundant mercy, in the Person and work of his Son ; he sent his word 
 to declare to sinners this great salvation, and to invite them to partake 
 of it; he regenerated them by his Spirit, and so brought them, by 
 repentance and faith in Christ, into a state of acceptance and recon- 
 ciliation ; and thus he enabled them to love his excellency, to value his 
 favour, to be thankful for his inestimable benefits, and zealous for his 
 glory. As, therefore, his love to them was the original source of their 
 love to him ; so, from the latter they might infer the former : if they 
 were sure that they loved God, they might be sure that " he had first 
 loved them," and they ought to take the comfort of the happy change 
 which had been wrought in them, whilst they gave him the whole 
 glory of it. — Thomas Scott. 
 
 3. Christian love is influenced Uj the love of God. " For the 
 love of Christ constraineth us,'' etc. 2 Cor. v. 14. The believer 
 looks at the depth of the misery from which it has extracted him, 
 to the dignity and blessedness to which it has raised him ; and 
 his heart is touched, and filled with gratitude for God's love to 
 him. He cannot gaze upon the cross of Christ ; he cannot think 
 upon his dying love, without a disposition to spend and be spent 
 for him. Therefore the love of God is the cause and the motive to 
 Christian love. 
 
 4. Love to God is manifested in various luai/s. It dwells in the 
 heart, Kom. v. 5. Its internal operation is great and pleasant. 
 
 It boldli/ professes Christ before the world; "it maketh not 
 ashamed." Kom. v. 5 ; Rom. i. 16 ; 2 Tim. i. 8, 11, 12. 
 
 It manifests anxious solicitude, and suitable exertions to advance 
 Christ's kingdom in the world. 
 
 It constrains to the consecration of our talents to God's service. 
 Time — money — intellectual endowments — the gift of speech — 
 counsel — prayer and preaching. 
 
 It readily makes sacrifices when necessary. Witness the self- 
 denial of Paul, Acts XX. 22 — 24. Cum midtis. 
 
 It is manifested by loving that which God loves. As holiness 
 — the people of God — the house of God — communion with God, 
 etc. 
 
 5. Love to God is necessary. Without it wo are wretched in- 
 deed. It is necessary to sanctification. Love is a powerful and 
 transforming principle. By constant residence in the mind, the 
 image stamps, and leaves its own resemblance ; so that every man 
 is in reality the same with the supreme object of his attachment. 
 
 It is necessary to give pleasure in serving God, otherwise we 
 
 shall act as slaves. It is necessary to render our services 
 
 acceptable to God ; "for W'here there is first a willing mind, it is 
 accepted according to what a man hath, and not according to what 
 he hath not." This will be found to be the case especially at the 
 day of judgment. Love to God has fruits, and by these, notwath- 
 
DIVINE FRIENDSHIP IMMUTABLE. 127 
 
 standing human infirmity, etc., the believer will be accepted. 
 Matt. XXV. 40. 
 
 IMPROVEMENT. 
 
 1. Examination. " Lovest thou me V 
 
 2. Rejoice in his love. For this purpose study it closely. 
 
 3. Woe to those who love not God. 
 
 XXX. — DIVINE FRIENDSHIP IMMUTABLE. 
 
 " I ■will never leave thee, nor forsake thee." — IIeb. xiii. 5. 
 
 The spiritual wealth of the Christian is great. God is his 
 portion. All the purposes of the Divine mind, all the arrange- 
 ments of his grace, and all the promises of his word, immediately 
 
 concern him. "All things are yours." 1 Cor. iii. 21. The 
 
 spiritual wealth of the Christian is immutable. Human circum- 
 stances may change — earthly riches may suddenly vanish, but 
 the riches of grace abide ; unlike earthly vanities, which are 
 transitory, the promises of God, like himself, are immutable. 
 "The grass withereth; the flower fadeth ; but the word of our 
 God shall stand for ever." " I will never leave thee," etc. 
 
 These words were first spoken to Joshua, ch. i. 5. They were 
 
 spoken also by David to Solomon, 1 Chron. xviii. 20. And they 
 
 are applicable to God's people in every age. Observe, 
 
 I. Tnis Promise belongs to the Righteous. 
 
 God never makes such promises to the wicked. With them he 
 is *' angry everyday." It is their language, "Depart from us, 
 for we desire not the knowledge of thy ways." " God is not in 
 
 all their thoughts." But "the Lord loveth the righteous," Ps. 
 
 cxlvi. 8, and they are precious in his sight. Isa. xliii. 4; Lam. 
 iv. 2. 
 
 "I will never leave thee," etc., means. Thee whom I have 
 redeemed and purchased with the precious blood of my Son — 
 thee whom I have enlightened to discover thy sinfulness, and the 
 need of my saving power — thee whom I have converted, and turned 
 from darkness to light — ;fA<?e whom I have reconciled to myself, 
 and slain the enmity of thy mind, by the blood of my Son, and 
 the power of my Spirit — thee whom I have adopted into my family, 
 and whom I have united to myself, and made the heir of eternal 
 life. " I will never leave thee," for thou art mine — my property, 
 having been "bought with a price," and whom I regard with 
 infinitely more attachment than a man regards his most costly 
 jewels. Mai. iii. IG. 
 
 Intimate then i3 the union of God with his people. It is as 
 
128 DIVINE FRIENDSHIP IMMUTABLE. 
 
 intimate as that of the foundation -with the superstructure — as 
 the branches of the vine with its root — as the parent with the 
 child — as the bride with the bridegroom. These are some of the 
 figures which show the blessed and endearing union subsisting 
 between God and his people. There is love — almighty love — 
 everlasting love — therefore he says, "I will never leave thee, nor 
 forsake tliee.'^ 
 
 II. That the Divine Presence is actually enjoyed. *'I will 
 never leave thee,'' implies that he is really with them, and that 
 they have sensible evidence of it. This realization commenced 
 with their conversion. Rev. iii. 20. And this Divine fellowship 
 is constantly enjoyed. He is with his people not only essentially, 
 but graciously, and this indicates the greatness and dignity of the 
 privilege. He encompasses their path — he watches them' by day 
 and by night — he keeps all tlieir bones, so that not one of them 
 is broken — he keeps them as in the hollow of the hand — or as the 
 apple of the eye — the very hairs of their heads are all numbered 
 
 — he gives his angels charge over them, and causes all things to 
 work together for their good. 
 
 They have constant communion with God. How beautiful the 
 declaration of Christ ! John xiv. 23. He dwells in their hearts 
 
 — that is his temple, and sweet are the whispers of his love, and 
 cheering the witness of his Spirit. Their souls are the "abode" 
 of God ; and vrherever they go, whatever they do, God is with them, 
 and he will never leave, etc. 
 
 He is with them in the hour of solitude, and in the busy scenes 
 of life — he is with them at his throne of grace, and in his house, 
 to unveil his l>eauty, and to display his glory. " I will commune 
 with thee from off my mercy-seat/' "Where two or three,'' etc. 
 Matt, xviii. 20. The Jews have a tradition: " Wheresoever two 
 or three are sitting together, in conference about the law, there 
 the Shekinah will be with them." This is the meaning of the 
 passage quoted ; " I am in the midst of them ;" as if he had said, 
 The Shekinah shall be there, or there I will be by my dwelling 
 Presence, or special exhibition of myself by signs of blessing and 
 grace. I will pour forth my Spirit to enlighten, to revive and to 
 heal. God then is with his people in a way in which he is present 
 with no other. The judge on the bench is present Avith the 
 criminal at the bar ; in his own house he is present as a father 
 Avith his family. What a difference betwixt the two ! God in his 
 nature and essence is as near the wicked as he is near the righte- 
 ous, but how great the difference ! God is constantly with his 
 people because he takes a special interest in them. That interest 
 is beautifully expressed, Isa. Ixii. 3, 4. 
 
 III. The Greatness of the Blessing arises from the cha- 
 racter OF the Promiser. "/ will never leave thee.'^ 
 
 Who is the Promiser ? Not a mere man ; not a mighty poten- 
 tate ; not an angel — but God, the Almighty God, the Lord of 
 hosts. God is infinite in wisdom, power, justice, love, and com- 
 passion, as his numerous names declare. Come, and behold a 
 
DIVINE FRIENDSHIP IMMUTABLE. 129 
 
 glowing constellation of titles which belong to him, and by which 
 the hopes of his people are encouraged amid all the sufferings and 
 conflicts of the desert. He is called Jehovah-sabbaoth, the Lord 
 of hosts, whom he marshals in battle array against the enemies 
 of his church ; — Jehovah-repheca, the Lord thy healer ; — Jehovah- 
 tsidkenu, the Lord our righteousness; — Jehovah-shammah, the 
 Lord is there; — Jehovah-nissi, the Lord is my banner; — and 
 Jehovah-jireh, the Lord will provide. This is he who says, *' I 
 will never leave thee.'' If a poor person were to say, I will never 
 leave you, you might answer, I value your kindness, but my diffi- 
 culties are extreme, and your poverty incapacitates you to help 
 me. A rich man might say, I will never leave thee ; but his 
 resources may be soon exhausted; and his breath is in his nostrils, 
 
 and his life but a vapovir. It is very desirable to have the 
 
 presence of a loving, sympathetic, rich, and powerful friend with 
 us in our journey through life ; but how few bearing this character 
 are to be found. Do you want power to help you in time of need ? 
 You have it in God. Do you want wisdom to direct ? You have 
 it in God. Do you want sjmipathy? You have it in God. "In 
 their af&iction, he was afflicted." Isa. Ixiii. 9. Do you want tender 
 affection ? You have it in God. " For thy Maker is thy husband," 
 etc. "He knows our frame,'' etc. See Heb. iv. 15. [amplify.] 
 
 Gen. xvii. 7. — I will establish I will establish (I thy Friend, 
 
 my covenant, to be a God unto Whose truth a world shall see,) 
 
 tlice. A cov'nant time shall never rend, 
 
 I'll be a God to thee. 
 
 Isa. xli. 10. — Fear thou not. Fear not, thou tender trembling saint, 
 
 for I amtvith thee, be not dis- I'm near — thy help's divine: 
 
 mayed, for I am thy God. Be not dismayed — thou shalt not faint, 
 
 The Lord of hosts is thine. 
 
 Ps. xlviii. 14. — This God is our This God is ours, through life our Friend, 
 God, for ever and ever, and Our Guide, through death's dark way; 
 
 lie will be our guide even unto This God is ours, when time shall end 
 death. In an eternal day. 
 
 IV. The Presence and Love of God are immutable. " I 
 will never leave thee, nor forsake thee." 
 
 The words are very emphatic. In the original, there arc no 
 less than five negatives in the text, and these connected with two 
 verbs and one pronoun twice repeated: Ou ^r] gs avw, ovS' ov ^t] as 
 eyxata-KsTioi. To give a literal translation is scarcely possible : — 
 " No, I will not leave thee ; no, I will not, I will not forsake 
 thee." 
 
 The immutability of God is declared by the Scriptures. Jehovah 
 says, "I am the Lord; I change not." See Ileb. i. 10 — 12; xiii. 
 8 ; James i. 17. How glorious a perfection is this in connection 
 with the salvation of the soul. God is carrying on his work there, 
 and he will not leave it, but nurture, guard, and defend it, and 
 carry it on till the day of the Lord Jesus, when it will perfectly 
 bloom with immortality. Fix thine eye. Christian, on the cross 
 of Jesus, and "behold the blood of the covenant which the Lord 
 thy God maketh with thee." There is given the most perfect 
 
 I 
 
ISO DIVINE FRIENDSHIP IMMUTABLE. 
 
 demonstration, that ''though heaven and earth shall pass nvraj, 
 one jot or one tittle shall not pass from the covenant of grace till 
 all shall be fulfilled.'' Place the fullest reliance on the promises 
 of God ; they are yea and amen to them that believe. Delight in 
 his mercies, for they are sure mercies. " Faithful is he who has 
 promised, who also will do it." The mountain may be removed 
 from its place ; the rock, crumbling, cometh to nought ; states 
 and empires may pass away, the great globe dissolve, yet "God 
 willing to show to the heirs of promise the immutability of his 
 
 counsel, hath confirmed it by an oath," etc. Heb. vi. 17, 18. 
 
 Observe further, 
 
 1. God will not desert his people on account of their earthly 
 meanness and ohscurity. Poverty will not drive him away. lie 
 has a special regard to the poor. ("lie shall judge the poor of 
 the people ;" " he shall stand at the right hand of the poor ;" " he 
 will maintain the right of the poor.") How different the conduct 
 of God from that of man ! The wealthy man reduced to poverty 
 
 is deserted by his former associates. But God "hath chosen 
 
 the poor of this world, rich in faith." James ii. 5. To the poor 
 believer he says, " I will never leave thee." 
 
 2. God will not desert his people on account of human infrmity. 
 When the body is weak and feeble — when the nerves are relaxed 
 and tremble at a breeze — amid the infirmities of old age, God 
 
 says, I will never leave thee. "And even to your old age I am 
 
 he." Isa. xlvi. 4. Under such circumstances, man sometimes 
 
 longs to cast off dependants — they are felt to be a burden but 
 
 that is a time for Jehovah's special love and care. 
 
 3. God will not leave his people in the time of spiritual conflict, 
 "When they struggle with the sins which so easily beset them — 
 when Satan comes in like a flood — when the world smiles and 
 frowns, God is present to be their strength and shield against all 
 their enemies. He is present to supply all their wants ; to renew 
 their vigour ; to sustain their yielding constancy ; to deliver them 
 from the unequal contest, and to bless them with returning hope, 
 peace, and safety. When their hearts wander from God, Avhen 
 they fall, God is there to lift them up. When weeping in the 
 mire of sin, God says, " I will never leave thee." 
 
 4. God will not desert his people in the time of siclaiess and 
 death. Hear his own promise, "When thou passest through the 
 waters," — Isa. xliii. 2; Job v. 17 — 19. When they are chastened 
 by disease, and are apparently near the gates of the grave, God 
 says, "I will never leave thee." He is there to bear up the 
 fainting heart, to rebuke or sanctify disease for the accomplish- 
 ment of his gracious purposes. When they have lost their 
 
 parents, or their children ; Avhen they are forsaken by former 
 friends and companions ; when the world begins to seom to them 
 a desert, and life to be a burden, God is then at hand, their Father 
 and everlasting Friend ; and will be better to them than sons or 
 
 daughters. And when they themselves come to be dissolved, — 
 
 amid all the solemnities of the last struggle, God will whisper to 
 
THE GOSPEL TRUMPET. ISl 
 
 their souls, *' I will never leave thee" — the time of dying shall 
 be the time of triumph. Ps. xxiii. 4 ; 1 Cor. xv. 55. 
 
 He -^ill not forsake their bodies in ilie ioiiih. lie vratches over 
 their dust ; he is the Guardian of their graves, and will never leave 
 them till the morning of the resurrection, when he shall from 
 those earthly clods raise up their bodies, and fashion them like 
 unto the glorious body of Christ. Though their bodies may 
 slumber in the dust for a thousand years, yet he has appointed 
 the redeeming time, and will remember them. 
 
 And 0, glorious thought, he will be with them, and they shall 
 be with him for ever in heaven. There will be no apprehension 
 of Divine desertion in the land of immortality. " So shall we be 
 for ever with the Lord.^' 
 
 IMPROVEMENT. 
 
 1. The love of Jehovah exceeds all human love. "A friend 
 that sticketh closer than a brother.'' 
 
 2. Walk worthy of the great and gracious presence of God. 
 
 3. Realize the Divine presence in every scene — and despond 
 not of the future. " I will never." ■ 
 
 XXXL— THE GOSPEL TRUMPET. 
 
 "And it shall come to pass in that day, that the great trumpet shall he blown, and 
 they shall come which were ready to perish in the land of Assyria, and the outcasts 
 in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem." 
 — IsA. xxvii. 13. 
 
 The text and the preceding verse predict the restoration of the 
 Jews after the captivity, and under that typical event, the recovery 
 
 of Israel from their present dispersions, Thus they who had. 
 
 been slaves in the land of Assyria, and many of those of the ten 
 tribes, and the outcasts who had taken refuge in Egypt, returned 
 
 to rebuild the temple, and worship God in Jerusalem. But 
 
 the preaching of the gospel seems especially to be intended by 
 the hloicing of the great trumpet. The vail shall eventually be 
 taken from Israel's heart — they shall be brought to acknowledge, 
 and to believe in Christ, and worship God in spirit and truth. 
 
 I, The Perons for whose benefit the great trumpet shall 
 BE BLOWN ; those " ready to perish." 
 
 All men by nature are in a perishing state. They are "out- 
 casts," and ready to perish. They are said to be "lost," "dead," 
 in a state of "condemnation," and " ready to perish." Hence 
 the gift of the Saviour is opposed to their condition ; John ili. 
 14 — 16. They are ready to perish, because, 
 
132 THE GOSPEL TRUMPET. 
 
 1. They are transgressors, and under the curse. Rom. ili. 19; 
 Gal. iii. iO. 
 
 2. They are inijmre, and "without holiness no man shall see 
 the Lord.'' 
 
 3. Thet/ are exposed to the wrath of God. They are called 
 ** children of wrath/^ Eph. ii. 2, 3. They are laying up wrath 
 against the day of wrath. 
 
 4. They are ready to perish every moment. Their perishing is 
 suspended on the death of the body, which may take place sud- 
 denly. There is but a step betwixt them and death. Death will 
 introduce them to their offended Sovereign and Judge, who will 
 give them the due reward of their deeds. 
 
 5. They are helpless. They can devise no plan — invent no 
 remedy, to save themselves. They are insensible to their danger. 
 Heady to perish and feel it not. 
 
 II. The Gracious Remedy. " The great trumpet shall be 
 blown.'' 
 
 The allusion here is to the Jewish trumpets. A trumpet was 
 used in the promulgation of the law, called " the voice of the 
 trumpet," and "the sound of the trumpet," Ex. xix. IG ; Ileb. 
 xii. 19.* There was also, under the law, a memorial of blowing 
 trumpets, to call the people to the solemn day of expiation. Lev. 
 xxiii. 24, which was a type of the preaching of the gospel, and a 
 declaration of the remission of sins by Christ's atoning sacrifice. 
 But the principal solemnity connected with the blowing of 
 trumpets was the proclamation of the jubilee. Lev. xxv. 7 — 9, 
 when liberty was proclaimed throughout all the land, v. 10, and 
 which was fulfilled in the ministry of Christ, Isa. Ixi. 1, 2. To 
 this the Psalmist alludes, Ps. Ixxxix. 15. See Luke iv. 18. Thus 
 was the gospel introduced into this world. Angels from heaven 
 sang with rapture, as they proclaimed the birth of the Saviour. 
 Jesus and his disciples itinerated through Palestine, proclaiming 
 peace and joy to the people. And all ministers are ambassadors 
 for God, etc. 
 
 1. What does the gospel trumpet announce? 
 
 (1) It announces the mission of Christ. It utters the "faithful 
 saying," etc. 1 Tim. i. 15. It proclaims the death of Christ, as the 
 needed atonement, appropriate to man's spiritual exigencies, and 
 acceptable to God. llom. v. 6 — 8 
 
 * It was not a real trumpet, but only the sound of one formed in the air by the 
 ministry of angels, and risin;; to a degree of terror. So it waxed louder and louder 
 to indicate the nearer approach of God; thus it was of great use in that solemnity. 
 It had a threefold use, and a double signification: it was to intimate the approach of 
 God. prepare the minds of men to wait on him with becoming reverence. It was to 
 puninion the people to appear before him as their Lawgiver and Judge; for on the 
 sound of the trumpet, Moses brought forth the people to meet God. and lie stood at 
 the nether part of the mount. It was also the signal of the promulgation of the law 
 with its penal snnction; for immediately upon the sound of the trumpet God spake 
 unto them. And it was a type of the judgment-day, when the trumpet shall sound, 
 etc. 1 Cor. XV. 52 ; 1 Thess. iv. 16. 
 
THE GOSPEL TRUMPET. 133 
 
 (2) The Jubilee-trumpet announced the remission of dehis. 
 Those who had become poor, unable to pay their creditors, were 
 to be free from the obligation. And has not Christ obeyed and 
 honoured the law ? lias he not endured the penalty ? Yes, and 
 therefore it is proclaimed, "Be it known, ^' etc. Acts xiii. 38. 39 ; 
 Rom. Adii. 1, 33, 34. This is liberty to the captives. 
 
 (3) The jubilee-trumpet announced a feast loith ahundant pro- 
 vision. Lev. XXV. 19. The gospel trumpet proclaims a feast of fat 
 things — the "unsearchable riches of Christ,^' "spiritual blessings 
 in heavenly places,^' " the bread of life,'^ and " the water of life," 
 " wine and milk, without money and without price." It is com- 
 pared to a great supper — to a royal feast. Isa. xxvi. G — 8 ; Matt, 
 xxii. 1 — 4. 
 
 (4) The jubilee-trumpet announced tlie restoration of forfeited 
 possessions. Mortgaged estates and possessions were to return to 
 their original owners. See Lev. xxv. 25, etc. The gospel-trumpet 
 proclaims the restoration of all the blessings man has forfeited by 
 sin. Or rather it gives richer and more enduring blessings in 
 their place : 
 
 "In Christ the tribes of Adam boast 
 More blcssiugs than their father lost." 
 
 The Divine love and favour were lost ; they are now restored. So 
 with regard to the Divine image, sonship, renewal of nature, 
 fellowship with God, and a Paradise infinitely more glorious than 
 
 the first. 
 
 2. Why is it called a great trumpet? 
 
 When God sends a message from heaven, we may be sure there 
 is something great, something extraordinary about it. When he 
 delegates angels, as in the case of the law, and of the gospel; 
 when he utters his voice; and specially inspires and ordains men 
 to declare his will, we may be sure the purport of that will is 
 
 great and glorious. Kever did earthly trumpets announce 
 
 tidings so significant, joyful, and glorious as the tidings of salva- 
 tion proclaimed by the gospel-trumpet to fallen humanity. 
 
 The Gospel may be called great, 
 
 (1) Because it delivers from infinite evil. (2) Because it is 
 
 the product of infinite love. (3) Because it gives the possession of 
 infinite good — here — and for ever. (4) Because it procured salva- 
 tion by an infinitely great and glorious Agent, the Son of God, 
 who for man's redemption paid an infinite price. (5) because its 
 influence on earth and eternity is great. 
 
 Thus the gospel-trumpet publishes gi'eat things. It is properly 
 called a great light, a great salvation, and the glorious gospel of 
 the blessed God. 
 
 "Never did a message of such great importnnce salute the car of 
 man. Never was any report of equal mngnitude with this, — " Jesus 
 Christ came into the world to save sinners." The news of a decisive 
 12 
 
134 . THE GOSPEL TRUMPET. 
 
 battle, of a glorious victory, of a general peace, may be great new?, 
 and rouse a whole nation for a time; but compared with the great 
 events reported by the gospel, they are trifles light as air, and trivial 
 as the sports of children. The great things of the gospel aflfect, not a 
 few individuals only, but all the race of Adam ; they relate not only to 
 the present concerns of a single generation, but to the everlasting 
 interests of every succeeding age until the end of time. Much of that 
 intelligence which inquisitive persons are anxious to receive and to 
 communicate, is of no real consequence to them ; but the truths of the 
 gospel are inseparably connected with our dearest interests ; our life, 
 our soul, and our everlasting all, are involved in them." — Burder. 
 
 "0 astonishing redemption, in which I see the Father in his mani- 
 fold wisdom, Jesus in love that passeth knowledge, and the Spirit in 
 grace, which defies all the power of hell to resist it, or to make it void. 
 I might, in proof that the redemption of the soul is great and precious, 
 appeal to the groans of the lost, doomed never to share it; to the songs 
 of the blessed, who can find no strains too high to celebrate a Re- 
 deemer's worth, and the glory of redemption. Every era of the w'orld 
 hath its objects to applaud, and to cast into the shade the brilliant 
 deeds of former generations; but the redemption of the soul shines 
 with unfading lustre from age to age ; and when the records of human 
 glory shall have perished utterly, it will fill heaven with its wonders, 
 and immortals with its bliss, and eternity with its praise." — Bel/rage. 
 
 III. The Instrumentality of the gospel dispensation. It 
 " shall be blovra." 
 
 It is necessary for this trumpet to be hloicn. Men are perishing 
 — the feast of spiritual blessings is " ready'' — the finished work 
 of Christ is adapted to meet the wants of dying sinners. Then 
 let the great trumpet be blown ; for " how shall they hear without 
 a preacher?" etc. Eom. x. 14, 15. 
 
 It is the will of God iliat ilie Gospel trumpet should he bloivn. 
 Luke xxiv. 45 — 48 ; Mark xvi. 15, IG. 
 
 But 2vho are to be the instruments — who are to sound this 
 trumpet? 
 
 It w^as Jirst bloivn by angels, who announced the incarnation, 
 Luke i. ii. And though their visible ministration ceased on the 
 ascension of Christ and after the ministration of the Apostles, jet 
 angels regard the gospel w^ith the most profound interest. They 
 " desire to look into these things." 
 
 The trumpet is to be blown by men — men of like passions as 
 their fellows — but men of piety, of good intelligence, mighty in 
 the Scriptures, and of ready and acceptable speech. Men disinte- 
 rested, zealous, active, watching for souls, as those that must give 
 
 an account. Thus Christ commissioned his Apostles to preach 
 
 the gospel — and ho has never ceased since to raise up ministers, 
 teachers, missionaries, and heralds, to blow the gospel-trumpet, 
 Eph. iii. 6—10 ; iv. 11. 
 
 How is this trump>et to be bloivn? In accordance with the Divine 
 tvill ; not merely to please the ear, or to elicit applause — solemnly 
 
GOD THE rORTION OF HIS PEOPLE. lo5 
 
 and scrioushj, in matters of life and death — affectionaiehjy yearn- 
 ing over souls lost in sin — faithfully, not giving an uncertain 
 sound, (1 Cor. siv. 8.) " warning every man/-' etc. — courageously, 
 fearing no foe — and perscverinyly — depending upon God. 
 
 If the gospel be thus preached, God will crown if with success. 
 lie has ever done so, and will continue to do so, till the end of 
 time. It is his own ordinance — and the trumpet shall be blown 
 in spite of all opposition from Satan and his emissaries. Infidels 
 labour to stop the publication — but Christ says. Blow on ; for, 
 " lo ! I am with you alway,^^ etc. 
 
 IV. Its Powerful Influence ; " tlicy shall come, and shall loor- 
 ship the Lord.'' 
 
 1. They shall come to Christ. Isaiah says, "Unto him shall men 
 come." Christ said, "Come unto me'' — Peter says, " To whom 
 coming," etc. 1 Pet. ii. 4. 
 
 They shall come to him with conviction of their need of Christ 
 — of his adaptedness to their wants — of the fulness and freeness of 
 his grace. 
 
 They shall come to him believing that he is able to save, and 
 will save them. " As Moses lifted up," etc. 
 
 2. They shall come into his church io worship and serve God. 
 " Shall worship the Lord in the holy mount of Jerusalem." They 
 shall "be added to the church," and participate in all its services. 
 
 They shall become worshippers of God, praying to him on all 
 
 occasions. They shall come to be zealous and active for the pros- 
 perity, peace, and glory of Zion. 
 
 3. They shall come to be glorified by Christ at the day of judg- 
 ment. Then "the trumpet shall sound, and the dead shall be 
 raised." 
 
 IMPROVEMENT. 
 
 Have you felt the need of Christ, as one "ready to perish?'' 
 What a great blessing is the proclamation of the gospel. 
 Let those who have come be thankful. "Show forth the 
 praises," etc. 
 
 XXXIL— GOD THE PORTION OF HIS PEOPLE. 
 
 " The Lord is my portion, saith my soul ; therefore will I hope ia him." — Lam. 
 iii. 24. 
 
 " Men of the world have their portion in this life ; " but how 
 poor and mean it is ! Compare it with the portion of the right- 
 eous ; they can say, "this God is our God for ever and ever; he 
 shall be our guide even uuto death." Think of his perfections — 
 his immensity — his love — his unchangeableness — his vast dcmi- 
 
136 GOD THE PORTION OF IIIS PEOPLE. 
 
 nions — his eternity : — how ricli and glorious a portion has the 
 Christian ! — The sinner may be rich in -worldly substance ; but 
 it is only for a moment. He may have houses and land ; but it is 
 not like "the building above/' etc. His estate may be large; 
 but it is not "the inheritance which is incorruptible/' etc. He 
 may have abundance of gold and silver ; but not the Pearl of Great 
 Price, the fairest among ten thousand. 
 
 I. God is the Portion of nis People. '"Hie Lord is my 
 Portion. 
 
 The word "portion" signifies lot or inheritance, in allusion to 
 the allotments of Israel in tlve land of Canaan. Ps. xvi. 5, 6, which 
 
 are called their portion. Ps. cxix. 57; cxliii. 5. The word 
 
 refers to the blessings and enjoyments of life — domestic relation- 
 ships, Eccles., ix. 9. But God is superior. Ps. iv. 6, 7 ; Ixiii. 3. 
 Observe, 
 
 1. By sin man is deprived of God as a 'portion. As God is infi- 
 nitely pure, he cannot behold the sinner with complacency — there 
 can be no communion. " God is angry with the wicked every 
 day." Eph. iv. 8. 
 
 2. It implies the appointment of a Mediator, and a covenant of 
 grace through him. " God was in Christ reconciling," 2 Cor. v. 
 19. Through Christ, God becomes the portion of his people. 
 
 3. It implies the acceptance of this portion hy faith in the Media- 
 tor. This is always preceded by a deep sense of spiritual wretched- 
 ness without this portion. Faith is called "receiving him," and 
 he is freely ofiered. John i. 12. Everything inferior is relin- 
 quished. 
 
 4. Adoption. The outcast, for Christ's sake, is taken in — the 
 Prodigal returns, and is accepted. God is the father of his people, 
 and as such he gives to his children, whom he infinitely loves, an 
 interest in all the blessings of creation, providence, and grace ; 
 not an ordinary interest, but a special and peculiar one. They 
 are called "heirs of God." Ptom. viii. 14 — 17. They enjoy all 
 good in the enjoyment of God, as every ray of perfection beams 
 forth from him, and must be resolved into him. It is as impossi- 
 ble not to have all if we enjoy God, as it is for us to conceive of 
 any perfection that is not involved in the idea of an infinite Being. 
 
 (1) Consider some o^tlie blessings of tJn's portion. A participa- 
 tion in the gracious operations of the Holy Trinity for the salva- 
 tion of his church. Their Father loved them, and planned their 
 redemption. The Son became their Bansom. The Holy Spirit 
 dwells in them with all his quickening, renovating, teaching, and 
 comforting influences. 
 
 An interest in all the perfections of the Deity. Wisdom to guide 
 — grace to forgive, etc. etc. 
 
 All the promises — all his gifts and graces — all the ordinances 
 and privileges of his house — all his guidance — his angels — his 
 creatures — ^^ this world, as our sojourning place, and his heaven as 
 
GOD THE PORTION OF HIS PEOPLE. 137 
 
 our inheritance and home, arc the great blessings of the Christian's 
 portion. 
 
 (2) The cliarader of their portion. 
 
 It is appropriate to their circumstances — it is suited to man's 
 spiritual nature. Material objects may please, but they can never 
 perfectly satisfy. It is suited to man's spiritual wants as a sinner. 
 God in Christ alone can meet our case. 
 
 It is an all-sufficient portion. It includes everything that is 
 great and good in God. "I am God Almighty, or the All-suffi- 
 cient God." Gen. xvii. 1. There is enough in God to satisfy all 
 the wants of an immortal soul. God is infinite in every excel- 
 lency and happiness, and therefore he must be £i satisfying portion. 
 There is so much blessedness, and wealth, and glory in this por- 
 tion, as to leave no room for monopoly, any more than for the sun 
 or the ocean, whose fulness is not diminished by diffusion. 
 
 It is an unmixed portion. In this world there is a mixture of 
 bitter with sweet, of evil with good, of deformity with beauty, and 
 of pain with pleasure. If you pluck the rose, you encounter the 
 
 thorn — if you extract the honey, it may be mixed with gall. 
 
 But God is pure — light — bliss, and in him is no darkness at all. 
 And he will be for ever pure, etc. 
 
 It is a secure jjortion. All earthly portions are insecure. Wealth, 
 health, friends, and life are transitory. "We have no abiding 
 city here. Adversity may blast our prospects, death may termi- 
 nate our career, but if our faith be in God, our treasure is secure, 
 and no mutations of earth can affect it. God our portion is immu- 
 table. Matt. vi. 20 ; Col. iii. 3 ; Mai. iii. 6 ; James i. 17 ; Heb. i. 
 19, 20 ; Rom. viii. 35. 
 
 This satisfying portion is always increasing in its possession 
 and enjoyment. God cannot change, but our possession and enjoy- 
 ment of him can be augmented. How unlike this are all other 
 
 possessions. The enjoyments of time perish in the using, they 
 grow less by use, as every repetition of an echo is less and less till 
 it falls into silence. While we grasp them, like snow they melt 
 away. But believers are interested in the love of God, which, like 
 a mighty river, enlarges its channel by constant running. There 
 is no mortality in the spiritual life of the soul. The seed of grace, 
 though small as a grain of mustard seed, shall spring upward. 
 Sown and watered by the blessed Spirit, and warmed by the Sun 
 of Righteousness, it must grow up for the harvest of glory. 
 
 It is an everlasting p)ortion. Gen. xv. 1. My life begins on 
 
 earth — death does not destroy it — it will be coeval with eternity. 
 I therefore need a portion that is commensurate with the whole 
 
 of my existence, and God himself alone is that portion. This 
 
 is no transient good. When this sun rises upon my soul, it is the 
 pledge of an eternal day. 
 
 Such is the common portion of all the saints, however they may 
 vary in temporal, or intellectual endoAvments. It belongs to the 
 
138 GOD THE PORTION OF HIS PEOPLE. 
 
 poor widow, to Lazarus covered with sores at the rich man's gate, 
 to the thief on the cross, as well as to the rich, the great, the 
 honourable. 
 
 II. vjod's people are inwardly conscious of the fact. 
 " Sailh my sotd." 
 
 This is an internal witness — the voice of the soul. It is the re- 
 sult of Divine renovation, adoption into God's family, and con- 
 formity to God. It is the work of God speaking within — or rather 
 the "witness of the Spirit," assuring the believer, by impressions 
 on his soul, that he is a child of God, that Christ loved him, and 
 gave himself for him, and that he is reconciled lo God. This 
 blessed doctrine is taught, Rom. viii. 14 — IG ; Gal. iv. 6;. 1 John 
 iv. 13 ; 2 Cor. iii. 3. "AVe know that we are of God, because he 
 hath given us the earnest of his Spirit in our hearts." 2 Cor. i. 
 22; V. 5. The Spirit excites to self-investigation, by which the 
 believer discovers 
 
 That he has been divinely changed. In heart and life he is not 
 what he once was. Marvellous change ! 
 
 That he has been changed by Christ from the guilt and con- 
 demnation of sin — he has low views of himself, but exalted views 
 of Christ. 
 
 That his affections and desires centre in God as the only Foun- 
 tain of perfect bliss. lie desires to know more of him — to com- 
 mune more with him. 
 
 He feels God to be his portion, as the effect of Sovereign, rich, 
 and unmerited grace to the chief of sinners — sees such a fulness 
 and freeness in it as to preclude all doubt about Divine acceptance. 
 
 His conduct corresponds with the greatness of his privilege. 
 God is his portion. Should the child of a king demean himself? 
 
 But the "heir of God, and-joint heir with Christ," orders his 
 
 conversation as becometh the gospel. These evidences assure 
 
 him that God is his portion. 
 
 " There are two senses in T^hich Christians are able to use this Inn- 
 guajre. For sure!}', first, you can sny, you hope he is yom* God. This 
 hope may have to war with numerous doubts and fears, but still you 
 would not give it up for a thousand worlds. I may not at present be 
 able to give you full relief; but then it ascends to the throne of grace, 
 makes you familiar with the foot of the cross, concerning which you 
 can say, — 
 
 Shnuld ■worlds oonppire to drive me thence, 
 Moveless and firm this heart should lie; 
 Kesolv'd, (for 'tis my last defence,) 
 If I must perish, there to die. 
 
 This hope is like laying hold of a bough, just sufficient to keep your 
 head nbovc water, to preserve you from siidving. till some more effec- 
 tual nssistance bo brought to extricate you. It is like a ray of light 
 thrown athwart the dnikness, just suflicient to show you that it is the 
 darkness of the chamber, and not the darkness of hell in which you 
 are placed. 
 
GOD THE PORTION OF HIS PEOPLE. 139 
 
 And there is another sense in which this language can be used; you 
 can say that he is your God hy preference and submission. The am- 
 bassadors of a certain nation applied to the Romans to be admitted as 
 their allies. They were refused: then, said they, "We will be your 
 subjects, for we will not be your enemies." Is not this the case with 
 you? You can say, "Lord, I am not my own; I will not be for an- 
 other Lord; lam thine — save me! If thou refuse to acknowledge 
 the relation, (and I deserve to be refused as a friend,) make me as 
 one of thy hired servants. Lord, what wilt thou have me to do?" 
 Christians, you are wishing to say, "0 viy GodT' Why, you have 
 said it; and if the preceding language be sincere, you have effectually 
 said the Lord is your God and portion, and therefore you may hope in 
 him." — Pearls of Great Price. 
 
 III. The Influence of this Portion: ^^ therefore voill Iliope in 
 him." In most trials we can derive but little hope from any other 
 source. All earthly refuges are of no' value. 
 
 It was the refuge of Jeremiah as he wept over the captivity of 
 God's people. The}'' had lost their privileges, their property, their 
 liberty, and their friends, by famine and the sword, and every 
 earthly hope was utterly destroyed. But he consoles himself; 
 *' the Lord is my portion,^' etc. 
 
 " I will hope in him'' 
 
 For sustaining grace. In every season of adversity and darkness, 
 whether national, personal, or relative. "The Lord reigneth, 
 let the earth be glad." I will trust him when I cannot see him 
 or trace him. Isa. 1. 10; li. 3. 
 
 "An able seaman," says Mr. Cecil, "once said to me, * In fierce 
 storms we have but one resource ; we keep the ship in a certain posi- 
 tion ; we cannot act in any way but this: we fix her head to the wind, 
 and in this way we weather the storm.' " This is a picture of the 
 Christian ; he endeavours to put himself in a certain position. He says, 
 My hope and my help are in God; he is faithful. The man who has 
 learnt this piece of heavenly navigation, shall weather the storms of 
 time and eternity. 
 
 For support and energy in serving God. " Without me, ye can do 
 nothing." "As thy day is, so shall thy strength be." See Isa. 
 xli. 10; 2 Cor. xii.'O. 
 
 For triumph over all my foes. When Satan comes in like a flood — 
 when the world allures — when the wicked revile — when my 
 heart rebels. Rom. viii. 37. 
 
 In the season of lonely solitude. AVhen lover and friend are gone 
 down to the grave, and mine acquaintance to their final home. 
 " I will not leave you comfortless, I will come unto you." John 
 xiv. 18. 
 
 In prospect of my own dissolution, "I will hope in him," for ho 
 alone can save me. 
 
140 ATTACHMENT TO GOD'S HOUSE. 
 
 For my safe and triumphant admission to heaven. "Thou shalt 
 guide me by thy counsel," etc. 
 
 IMPROYEMENT. 
 
 Admire the condescension of God in becoming the portion of 
 sinners. 
 
 " Trust in him at all times, ye people, pour out your hearts to 
 him : God is a refuse for us." 
 
 XXXIIL— ATTACHMENT TO GOD'S HOUSE. 
 
 "One thinff have I desired of the Lord, that will 1 seek after: that I may dwell ia 
 the house of the Lord all the days of my life, to behold the beauty of the Lord, and to 
 enquire in his temple." — Ps. xxvii. 4. 
 
 Attachment to God's house — delight in the service of God 
 
 characterized David throughout his life it vs^as an evidence of 
 
 his piety. This caused him to triumph over his enemies, ver. 1 
 
 — 3. The value of God's service is known and felt when we are 
 
 deprived of it. David was now an exile from his country, and 
 
 pursued with savage fury by Saul, and that banishment caused 
 
 him to value and long for God's house. It was not military 
 
 prowess that now attracted him ; for he had been a great com- 
 mander ; it was not heroism and victory in battle that now attracted 
 him ; for he had conquered hosts of enemies ; — it was not the 
 splendours of royalty that now attracted him ; for he had been 
 anointed king of Israel. The "house of the Lord" with its 
 glorious service, its typical reference to Christ, and the Shekinah, 
 the symbol of the Divine manifestation, and his high enjoyment 
 there, had supreme attractions for him. 
 
 I. Tile Object of David's anxious solicitude: "the house op 
 THE Lord." 
 
 By this expression he refers to the tabernacle of the Lord, Avhere 
 his ordinances were administered, which were types of the pro- 
 mised Messiah and his salvation, means of grace to believers, and 
 
 acts of worship to God. This tabernacle was succeeded by 
 
 Solomon's temple, and that by another whose very foundations 
 
 were ploughed up. Matt. xxiv. 2. Well might Christ say, John 
 
 iv. 21—24. 
 
 God's house is the universe. He is confined to no place ; he fills 
 heaven and earth — yet he has fx, peculiar dwelling-place on earth, 
 and he also dwells in heaven — he dwells with the church militant, 
 and the church triumphant. 
 
 The house of the Lord, or the church of God, is a congregation 
 of converted and believing persons. Eph. ii. 19 — 22 ; 1 Tim. iii. 
 
ATTACHMENT TO GOD'S HOUSE. 141 
 
 15. *' Christ as a Son -was faithful over his own house, -whose 
 house are ^\e." See 1 Pet. ii. 4, 5. 
 
 It is called the house of the Lord because, 
 
 1. God is the Proprietor of it. It has been planned and built 
 by his gracious purpose and power. 
 
 2. He provides it with evenj thing needful for its comfort and 
 safetij — its honour and glory. Ilis gospel — its ministration — the 
 
 influence and gifts of the Spirit. He secures its safety, Isa. 
 
 xxxiii; 29; liv. 17. 
 
 3. Because he resides in it. " The Lord loveth the gates of Zion/' 
 etc. " This is my rest,'' etc. Ps. Ixviii. 15. 
 
 II. The Nature of his Solicitude. 
 
 1. Permanent residence in the Jiouse of the Lord. " That I may 
 dwell," etc. 
 
 To dwell in the house of the Lord with God's people implies 
 Divine assimilation — having passed from death to life like them — 
 believed in Christ like them. Such affinity is absolutely necessary. 
 It also implies 
 
 Union of sentiment. "Can two walk together except they be 
 agreed ? " 
 
 Social enjoyment or Christian fellowship. '' Then they that 
 feared the Lord." Matt. iii. 16. 
 
 Oneness of purpose. Entering the church of God with a desire 
 and a resolve to be a fellow-labourer with the saints. " Go work 
 in my vineyard." To do it willingly — from a principle of love. 
 
 He desired a permanent residence. ''All the days of my life." 
 Convinced that there was the greatest felicity — the highest lionour 
 
 and dignity. What does the worldly man say of his wealth, his 
 
 honours, and his pleasures ? *' Let me enjoy them all the days of 
 my life!" And yet they are but vanity, because uncertain and 
 fleeting. Well then may the Christian say, " That I may dwell," 
 etc. Let me be associated with the most excellent of the earth — 
 let me be a door-keeper in the house of my God, rather, etc. — let 
 me be connected with Zion and all its glorious services, rather 
 
 than be the servant of Satan, and the devotee of the world. 
 
 And when death comes, let me be found a worshipper of God, 
 among the chosen, one of the ''royal priesthood," etc. — to be re- 
 moved from the service of God below to the service of God in 
 heaven. 
 
 A pillar in thy temple fixed, 
 To be removed no more. 
 
 2. Tlie design of Ms residence there. 
 
 (1) To behold the beauty of the Lord. The services of the Jewish 
 temple were beautiful ; they were typical of gospel times. From 
 those typical things, the pious Jews looked to "the ministration 
 of the Spirit which exceeded in glory the ministration of condem- 
 nation." We possess the full manifestation of that glory which 
 they "beheld through a glass darkly." Ilis beauty, or his 
 
142 ATTACHMENT TO GOD's HOUSE. 
 
 grandeur and glory are seen in his works ; Ps. xix. 1, 2. But in 
 his temple by the mirror of his word, there is a more glorious 
 
 manifestation. The beauty of the Divine perfections — of his 
 
 purposes of grace and mercy — the beauty of Christ's love, teach- 
 ing, and example — the beauty of Christ's finished work — the 
 beauty of the robe of righteousness, etc. This beauty is trans- 
 forming. 2 Cor. iii. 18. 
 
 Though in our places of worship now, no cedars diffuse their 
 fragrance, or sun-beams reflect from burnished gold ; though we 
 have no priests arrayed in costly vestments, nor clouds of incense 
 wave around us — yet in the full revelation of the gospel, in the 
 more abundant influence of the Spirit, and in the bright hope of 
 immortality, we behold a beauty which far surpasses the beauty 
 of the ancient temple. 
 
 In the temple. Christians have seen God as they never did be- 
 fore — have had joys which they never had elsewhere, etc. 
 
 (2) To inquire in Ms temple. Under the Old Testament economy, 
 the Divine will was manifested in various ways, particularly by 
 the Urim and Thummim. The Heathen inquired of their ora- 
 cles, but they were vanity. 
 
 In the house of God now his word directs us — his Spirit teaches 
 us — his ministers and his people answer our inquiries. It is the 
 house of prayer, and we inquire of God in all our difficulties. 
 
 3. The Ardour and intensitij of Ms zeal. *' One thing," etc. 
 
 (1) He regards it as ^re-emmewif. "One thing." Above every 
 thing else, and before every thing else. It is above all my military 
 exploits, battles, and victories — above all earthly grandeur and 
 enjoyment — above all my future royalty, etc. "One thing;" it 
 is the most valuable to me — that on which my heart and purpose 
 are fixed. 
 
 (2) Ue prays for it. " Desired of the Lord." To give a spiritual 
 appetite for the duties of the sanctuary — and a moral fitness for 
 church fellowship. By his providence to place my local habita- 
 tion convenient to the sanctuary — to give me bodily health and 
 intellectual vigour. To preserve me from being drawn away from 
 God's house by the enchantments of earth. 
 
 (3) Exertion with prayer, otherwise prayer would be but mockery. 
 "That will I seek after." My wealth shall not prevent me from 
 mingling with the poor of God's flock — I will mortify pride — I 
 will make earthly things subordinate ; they shall not have a greater 
 
 claim than the service of God. 1 will not love case and worldly 
 
 association better. I will not magnify the imperfections of the 
 church into obstacles to my dwelling in the house of the Lord. I 
 will have charity, etc. 1 Cor. xiii. 
 
 IMPROVEMENT. 
 
 1. The text affords a test of our religion. Do we prefer the ser- 
 vice of God to every thing else ? Can we say, '' One thing," etc. 
 
UNEXPECTED GOOD. 143 
 
 2. Endeavour to make the church of God attractive, so that 
 others may desire to dwell there. By immorality, apathy, fastidi- 
 ousness, lording over God's heritage, by the admixture of -worldly 
 policy with the true order of the church, persons may be repelled 
 rather than attracted. 
 
 XXXIV. — UNEXPECTED GOOD. 
 
 " Out of the eater came forth meat; and out of the stroug came forth sweetness." — 
 Judges xiv. 14. 
 
 Max is a short-sighted creature ; his knowledge of present 
 scenes and events is very limited and obscure. Therefore he is 
 
 unable to penetrate the future, and tell what is to come. Man 
 
 is an erring creature. He often miscalculates causes and their 
 effects. From some things he apprehends nothing but evil, when 
 good is an inevitable consequence. From some things he calcu- 
 lates good, and yet they produce disappointment and grief. Man 
 
 therefore needs a guide, an instructor superior to himself. 
 
 Revelation is necessary. 
 
 We should find many deeply interesting disclosures were we 
 carefully to study and investigate the great books of Nature, Pro- 
 vidence, and Grace. These books are full of wonder, and they 
 declare the eternal power and Godhead. It is true that we are 
 not able to read them throughout, being now in a state of minority, 
 the efficient study and perfect understanding of their contents be- 
 ing reserved for the immortal inheritance ; nevertheless, if we inr 
 vestigated more, we should know more, admire more, and trust in 
 God more, and be more happy. 
 
 The text is Samson's riddle, which, in its literal purport, implied 
 no more than that he had got honey, for food and pleasure, from 
 the lion, which with his strength and fury was prepared to devour 
 him. Yet regarding it spiritually and symbollically, it is full of 
 instruction. For illustration, 
 
 I. Apply this Statement to Nature. 
 
 1. The dead carcase of a lion was a very unlikely source in 
 which to find honey. Under the law every dead unclean animal 
 was considered polluting. The lion is remarkable for strength 
 and ferocity, and for being the destroyer of man. Yet that 
 "eater" — that "strong" beast Avhich Samson slew, instead of 
 destroying him, ministered to his sustenance and pleasure. So 
 there are many things in nature which produce effects contrary to 
 our expectations — many bitter things which produce sweetness — 
 
144 UNEXPECTED GOOD. 
 
 many things which are avrfully destructive, and without which 
 there could be no life. A dose of poison, administered without 
 judgment, may destroy existence ; but thai poison, skilfully appro- 
 priated and proportioned, may banish disease, and restore to 
 health. 
 
 2. What is so destructive as the elements of Nature? Fire, air, 
 earth, water: fire, as seen when destroying the cottage, the man- 
 sicm, the warehouse, or the sailing ship : — air, when it waxes into 
 the tempest, the hurricane, the moonsoon, or fierce tornado: — 
 eartli, when it c|uakes, and opens its mouth, and swallows up 
 Korah, Dathan, and Abiram ; or when it pours forth a river of 
 burning lava inundating, with sure destruction, villages, towns, 
 and cities : — water, when its calm surface is disturbed by the 
 stormy wind, and lashed into foaming billows, and tremendous 
 and irresistible waves. These elements are great " eaters,^' and 
 "strong" and fearful destroyers; yet "out of the eater conies 
 forth meat, and out of the strong comes forth sweetness. '^ 
 
 These elements are essential to life and enjoyment ; and though 
 they ma}'' become extremely fierce and terrible, j^et it is only occa- 
 sionally so — occasionally to show us that none hath "an arm like 
 God; that none can thunder with a voice like him." "God is 
 terrible in majesty." The inclemency of winter ; the operations 
 of science and commerce, teach us the value of fire. Without air 
 life would become extinct; without wind the oak in the forest 
 would lose its firmness, the ship would not sail on the ocean, the 
 sea would become stagnant, and the earth full of poisonous exhala- 
 tions. A voice issues from the torrid zone, the arid desert, or 
 
 the sultry clime, saying, "I thirst, let me drink, or I die;" and 
 that voice proclaims the value and price of water. The earth is 
 covered with greenness ; the golden grain waves profusely in the 
 fields, the trees blossom and are loaded with fruit ; the flowers 
 bloom and fill the air with fragrance ; and thus of these destruc- 
 tive elements it may be said, " Out of the eater," etc. 
 
 3. The text is illustrated by a reference to tlie convulsions of 
 nature. For instance, the deluge. What an eater, what a de- 
 stroyer was that ! Yet such convulsions have produced most 
 
 valuable minerals, useful and preciovis metals, and beautiful gems. 
 Such effects have been produced by deluges, by subterranean 
 fires, and by chemical process, superintended by the great Alchy- 
 
 mist of natvire. And again, it is generally admitted, that there 
 
 are cases in which complicated causes have operated through vast 
 periods of duration, anterior to man's existence, in order to pro- 
 vide for the wants of the human race. Laws apparently conflict- 
 ing and irregular in their action have been so controlled and 
 directed, and made to conspire, as to provide for the Avants of 
 civilized life, long before man's existence. In those early times, 
 vast forests grooving along the shores of estuaries, dying, or de- 
 stroyed by tempests, were buried deep in the mud, there to 
 accumulate thick beds of vegetable matter, over large areas, and 
 this, by a long series of changes, was at length converted into 
 
Ux\EXPECTED GOOD. 145 
 
 coal. This could be of no use till man's existence, nor even then, 
 till civilization taught him how to employ this substance for his 
 comfort, and for a great yaricty of useful purposes. Look, for 
 instance, at the small island of Great Britain. At this day, more 
 than 15000 steam engines are driven by means of coal with a 
 power equal to that of 2,000,000 of men. The influence thence 
 emanating, reaches the remotest portions of the globe, and tends 
 mightily to the civilization and happiness of the race. And is all 
 this an accidental effect of nature's laws ? Is it not rather a 
 striking example of special prospective providence? What else 
 but divine power, intent upon a specific purpose could have so 
 directed the countless agencies employed through so many ages, 
 as to bring about such marvellous results ? Look then at those 
 valuable minerals, useful metals, and precious stones, as being 
 apparently the result of nature's violent operations, but really 
 directed by God, and you will perceive that " Out of the eater 
 hath come forth meat, and out of the strong has come forth sweet- 
 ness.'^ * 
 
 From nature's destructive power, most wonderful results have 
 followed. Thus the diamond is formed from carbonized matter — 
 charcoal : — and we might go back, and trace out the origin of the 
 various ores, the marbles, the granites, and other mineral trea- 
 sures so important to an advanced state of the arts, and of civiliza- 
 tion and happiness. And we should find them originating in 
 agencies equally remote, equally chaotic and irregular, and seem- 
 ingly as much removed from all connection with man's distant 
 subsequent appearance. But the house was being prepared for 
 the tenant, and in the long series of preparatory agencies, we can 
 everywhere see the finger of God's special providence, pointing to 
 the iinal result. Thus " Out of the eater/^ etc. 
 
 Then again, how destructive is Steam ! If restrained beyond 
 legitimate bounds, its explosive and destructive power is tremen- 
 dous ; yet, as we have already shown, that destructive power has 
 been judiciously bridled and disciplined and made to subserve the 
 
 * "It is already ascertained, that, by the same process of vegetable growth and decay 
 in the hoary past, thick bods of coal liave been accumulated in the rocks of the United 
 St:ites. over an area of more than "JCOOO square miles, and probably many more remain 
 to be discovered. Yet, upon a moderate calculation, tliose already known contain rfiore 
 than 1,100.000 cubic miles of coal; one mile of which, at the rate it is now used, would 
 furnish the country with coal for a thousand years; so that a million of years will not 
 exhaust our supply. AVhat an incalcuhibli; increase of the use of steam, and a conse- 
 quent increase of population and general prosperity, does .such a treasure of fuel 
 open before this country! If our numbers should become only as many to the .square 
 mile as in great Britain, or 223, there is room enough, this side of the Rocky ]Moun- 
 tains, for 500 millions; and, including the western slope of those mountains, for 700 
 millions, nearly the present population of the whole globe. And yet all that has been 
 thus seen in this country, and all that is in prospect, is only an accidental, or inci- 
 dental event in his theology ivho admits no special providence in nature. We are not 
 of that number; for we not only believe that God, through vast cycles of duration, 
 directed and controlled the agencies of nature, so as to bury in tlie bo.som of this con- 
 tinent the means of future civilization and prosperity, but that a strong obligation 
 hence results for all its inhabitants to throw all their energies into the work of 
 making tliis land a glory and a blessiiig to the nations." — lulward Hitchcoclc's SpcciaJ 
 Divifte Interpositions in Nature, a Paper read by him in America. 
 13 K 
 
146 UNEXPECTED GOOD. 
 
 useful purposes of life. What is so destructive as lightning? 
 
 Yet that "fiery bird of heaven" has also been tamed and har- 
 nessed, and commanded to telegraph the messages and transac- 
 tions of nations, and of men, from one country to another, across 
 
 the earth, and under the ocean. then there are bitter herbs, 
 
 exceedingly nauseous, yet highly medicinal ; and minerals too, 
 containing the elements of death, yet they are made to minister 
 to health and to the prolongation of existence. What an illustra- 
 tion of the text! "Out of the eater," etc. 
 
 And thus a wonder-working alchemy draineth elixir out of poisons; 
 
 Also the same fiery volcano that scorcheth and ravageth a continent, 
 
 Hath in the broad blue bay cast up some petty island; 
 
 Knowledge hath clipped the lightning's wings, and mewed it up for a purpose. 
 
 Training to some domestic task the fiery bird of heaven. 
 
 Tamed is the spirit of the storm, to slave in all peaceful arts, 
 
 To walk with husbandry and science; to stand in the vanguard against death. 
 
 And the chemist halanceth his elements with more than magic skill, 
 
 Commanding stones that they be bread, and draining sweetness out of wormwood. 
 
 There is usein the poisoned air that swelleth the pods of the laburnum. 
 
 Design in the venom'd thorns that sentinel the leaves of the nettle. 
 
 Pain is useful to man, for it teacheth him to guard his life. 
 
 And the foetid vapours of the fern warn him to fly from danger. — Tupper. 
 
 II. Apply the Statement to the Conduct of Divine Proyi- 
 
 DENCE. 
 
 1. Personal and relative afflictions. Distressing calamities have 
 visited some, filling them with gloomy apprehension. Refer to 
 the history of Joseph. 
 
 The hatred of his brethren prompted them to sell him into Egypt. 
 To conceal their crime from their aged father, they dyed Joseph's coat 
 in the blood of a kid, and set forwards towards the vale of Hebron. 
 As they approach the venerable patriarch, with an anxious eye, he 
 asks for his beloved Joseph, when they produce the blood-stained robe, 
 and, with all the apathy of guilt, say, " behold this have we found ; 
 know whether it be thy son's coa or not." lie said, "It is my son's 
 coat. Joseph is without doubt rent in pieces; some evil beast hath 
 devoured him ; I will go down to the grave unto my son, mourning." 
 His wounded heart was scarcely healed, when his sons, returning from 
 buying corn in Egypt, on account of famine, informed their father that 
 unless their brother Benjamin should be taken back by them, the 
 governor of Egypt would sell them no more corn. Jacob might well 
 reply, " How was it that ye dealt so ill with me, as to tell the man ye 
 had a brother? Joseph is not, and Simeon is not, and now ye will 
 take Benjamin away ! All these things are against me ! and ye will 
 bring down my grey hairs with sorrow to the grave." Stop, venerable 
 patriarch, stop; though thy trials are the "eaters" of thy comfort and 
 life, yet, " Out of the eater shall come forth meat, and out of the 
 strong" Governor of Egypt, who now menaces thy happiness, "shall 
 come forth sweetness." "Joseph is yet alive, and is governor of 
 Egypt." And when, a few weeks after, Jacob had embraced the long- 
 lost exile on the plains of Goshen, he heard the same from his own 
 lips — God hath sent me before you, to save your lives by a great 
 deliverance." Gen. xlv. 4, 5. The following anecdotes illustrate the 
 text : — t. 
 
UNEXPECTED GOOD. 147 
 
 A good m.an, some years ago, wished to visit France; but on his way 
 to the ship he broke his leg, by which he was disappointed of his 
 V(»yage. The ship was lost, and all on board perished. On hearing 
 ihese facts, he was thankful for his broken leg, and saw that what was 
 a disappointment at the time was sent by the God of love to preserve 
 his life. Little trials, as in this case, are often sent to prevent greater 
 ones, 
 
 A man in Yorkshire once saw a book, entitled, "Vindicise Pietatis," 
 by R. Alleine, at a sale; he coveted the book, and stole it. But on 
 taking it home and reading it, it proved the means of his conversion to 
 God. lie then honestly took it back to its original owner, acknowledged 
 his crime in stealing it, but blessed God, who had overruled it for the 
 salvation of his soul. 
 
 2. Worldly losses illustrate the text. "Wealth, which it has 
 taken years to accumulate, may be swept away in a moment. 
 National calamities, the failing of harvests, the dishonesty of men, 
 insolvency, want of foresight, or interrupted health, may suddenly 
 reverse the circumstances. Such visitations "eaf up the com- 
 fort of those who suiFer thereby. But they teach an important 
 
 lesson — not to trust in uncertaih riches, but in the living God; 
 for "the fashion of this world passeth away.'' God frequently 
 takes away the idols, lest they should destroy. Observe Job. 
 
 View him in his private estate : he heaps up silver as the dust ; he 
 washes his steps in butter, and the rock pours him out rivers of oil. 
 View him in his public character. Princes revere his dignity; the aged 
 listen to his wisdom; every tongue lauds him. View him in his 
 domestic circumstances : on one hand he is defended by a troop of sons ; 
 on the other, adorned with a train of daughters; and on all sides, 
 surrounded with " a very great household." Never was human felicity 
 so consummate; never was disastrous revolution so sudden. The light- 
 ning consumes his cattle ; the joyful parent is bereaved of his oifspring ; 
 the man of affluence is stripped of his abundance; and he who was 
 clothed in scarlet embraces the dunghill. The venerable patriarch is 
 the derision of wicked men, and the late favourite of an indulgent 
 Providence is become "a brother to dragons, a companion of owls." 
 
 Yet "out of the eater shall come forth meat," etc. For he saw 
 
 the instability of all human things — he acquired unshaken faith in the 
 wisdom and love of God; " though he slay me, yet will I trust in him." 
 But mark the latter part of his life; God changes the scene. See Job 
 xlii. 10 — 12. Thus the "sweetness" of God's providential love more 
 than counterbalanced all previous trials. 
 
 See the case of Ilabakkuk. To the prophet a time of famine, that 
 great "eater," was a season of joyful trust in God. ch. iii. 17 — 19. 
 
 3. Personal and relative afflictions illustrate the text. Afflictions 
 are great " eaters," and "strong" trials. Disease and pain waste 
 the body — corrode the mind — and dry up pecuniary resources. 
 
 How painful to the mind of a parent to tend the sick child, and 
 
 mark the sad ravages of disease ! The heart often bleeds by the 
 
148 UNEXPECTED GOOD. 
 
 bed of sickness ; and had afflictions no Divine counterpoise, no 
 radiant star of hope, and no Ahnighty Director, they would be 
 
 overwhehning. But "out of the eater shall come forth meat, 
 
 and out of the strong shall come forth sweetness.'^ Afflictions 
 "how the vanity of the world; — the helplessness of the creature; 
 — they purify the soul, as gold is refined in the fire — they 
 strengthen faith, brighten hope, lengthen patience, increase forti- 
 tude, and ripen for glory. See the glorious effects of afflictions 
 when God superintends their operation ; James i. 2, 3 ; 1 Pet. i. 
 C, 7 ; Eom. v. 3—5. 
 
 Sarah Howard, a poor old widow, who had been bed-ridden four- 
 teen years, when visited by her minister, thus spoke of her afflictions : 
 — "1 can set to my seal, that the Lord has chastened me sore, but he 
 hath not given me over unto death," Psahn cxviii. 18. "I have been 
 chastened in my person, and am quite helpless, by long and severe 
 ilhiess. I have been chastened in my circumstances ever since I was 
 left a widow : yes, I know what oppressing a widow, what bad debts 
 and hard creditors are ; I have been chastened in my family by a son, 
 whom I was dotingly fond of, running away and going to sea. Be- 
 sides all these, I have been chastened in mind, ' walking in darkness 
 and having no light:' yet, after all, I trust I can say with David, 
 'Before I was afflicted I went astray, but now have I kept thy word.' 
 And I hope I can say that I am now returned to the Shepherd and 
 Bishop of souls." 1 Peter ii. 25. 
 
 Thus " out of the eater,'^ etc. Darkness does not always exist, 
 but is succeeded by the clear shining of the sun.- Storms die in 
 calms, and winter wakes spring, which passes into glorious 
 summer and fruitful autumn. So all the trials and darkness of 
 earth shall be succeeded, if not attended, by the light of the 
 Divine countenance, and shall " work out a far more exceeding 
 and eternal weight of glory.'' 
 
 Were there not a need-be of wisdom, nothing ■would be as it is; 
 
 For essence without necessity argueth a moral weakness. 
 
 We look through a glass darkly, we catch glimpses of truth, 
 
 But doubtless the sailing of a cloud hath Providence for its pilot : 
 
 The foreknown station of a rush is as fixed as the station of a king: 
 
 The furnace of affliction may be fierce, but if it refineth thy soul. 
 
 The good of one meek thought shall outweigh years of torment. — Tupper. 
 
 IMPROVEMENT. 
 
 1. Lean not to your own understandings. How ignorant is 
 man! 
 
 2. Recognize the Divine sovereignty. The whole universe is 
 under the government of Jehovah. " Who can stay his arm," etc. 
 
UNEXPECTED GOOD. 149 
 
 XXXV. — UNEXPECTED GOOD. 
 
 '■ Out of the cater came forth meat, and out of the strong came forth sweetness." 
 
 — JUDGKS xiv. 14. 
 
 TnE doctrine of Divine Providence is taught in the Bible, and 
 is the key to the clear understanding of it. Deny his superin- 
 tending power — that he directs, controls, and restrains all human 
 events, and it will be impossible to understand a single page. If 
 we had no other argument, the existence of prophecy would be 
 sufficient — the foretelling of events not only the largest and most 
 important, but even those which appear minute and insignificant. 
 This proves God's superintendence of human affairs, in precisely 
 accomplishing such predictions. God superintends the affairs of 
 nations, of families, and of individuals. It' is by him that kings 
 reign, etc. He careth for his saints. See Ps. xci. and cxxxix. 
 lie can bring good out of evil, and make all things, however 
 unpleasant and unlikely, to work together for good to them that 
 love God, etc. 
 
 Having applied the text to Nature and to the conduct of Divine 
 Providence in some respects, 
 
 III. Apply the statement to Divine Grace and the Chris- 
 tian ECONOMY. 
 
 1. The fall of man icas folloiced hy tlie declaration oftlie covenant 
 of grace. Fearful have been the effects of that fall: — "By one 
 man sin entered,^' etc. Kom. v. 12. By reson of that fall, "the 
 whole creation groaneth, and travaileth in pain together until 
 now.'^ Since that event what myriads of terrible calamities have 
 
 come upon this earth ! Sin and death have committed the most 
 
 terrible ravages ! Look, for instance, at the soul of man. How 
 
 dark, impure, and pregnant with every evil work ! Then how 
 
 wretched his state. No fellowship Avith God — an alien, a trans- 
 gressor, an outcast, and exposed to "tribulation and anguish for 
 ever.'' The law proclaimed from Sinai, which the sinner has 
 broken, thunders against him the curses of Divine wrath. Sin is 
 a voracious "eater." It has eaten up and blasted the moral, 
 spiritual, and everlasting happiness of man. It has separated 
 him from God, and made him a child of Satan. It has broken the 
 main-spring of all holy thought and action, robbed him of peace, 
 and filled him with fear and anguish. 
 
 But "out of" sin, "the eater, shall come forth meat, and out 
 of the strong" enemy "shall come forth sweetness." The fall 
 of our first parents was immediately followed by the gracious 
 promise of the Messiah. "I will put onmitv." Gen. iii. 15. That 
 
150 UNEXPECTED GOOD. 
 
 glorious promise l3ecame the sweetness of man's bitter sorrows 
 till Christ made liis appearance as "the consolation of Israel." 
 Mark the opposition of the two personages mentioned in the pro- 
 mise. Satan the Adversary — Christ the Friend and good Shep- 
 herd. Satan, Aliaddon, the destroyer — Christ, the Life-Giver, 
 the Ransomcr, and Redeemer. Satan, the Prince of darkness — 
 Christ, the Light of the world. Satan, the roaring lion — Christ, 
 the atoning Lamb. Satan, the Author of death, the grave, and 
 perdition — Christ, who hath brought "life and immortality to 
 light by his gospel." These antitheses proclaim that, "out of the 
 eater," etc. — that not merely shall the disorder and wretchedness 
 produced by Satan be reversed, but that an infinitely more blessed 
 state than the Adamic in Paradise shall be produced. Hence 
 Paul says, " Por as by one man's disobedience," etc. See Rom. 
 V. 19— 2L 
 
 On the cross the Redeemer turned the curse into a blessing. 
 "Christ hath redeemed us from the curse," Gal. iii. 13. See 
 there how his heart was torn with anguish ; how he was " smitten 
 of God and afflicted," when the sword of Divine justice was com- 
 manded to awake and smite the Shepherd. Mark the descending 
 
 fire how it consumed him till the work was "finished." Yes, 
 
 from the drinking of that bitter cup, and from that bloody cross, 
 and shameful death, life and salvation in rich abundance " came." 
 " Out of the eater came forth meat." For he gave himself for the 
 life of the world, and is denominated the hreacl of life, and the 
 wafer of life. "Whoso eateth my flesh, and drinketh my blood, 
 hath eternal life. 
 
 Look at that helpless infant, the Babe of Bethlehem ; look at 
 that despised Galilean, that root out of a dry ground ; look at that 
 condemned Nazarene at Pilate's bar ; look at that bruised, crushed 
 Jesus on the cross — is he the Sent of God — the end of the law, 
 and the great atonement? He is. lie has " made an end of sin, 
 finished transgression, and brought in an everlasting righteous- 
 ness." Then let every crown that angels wear, and every diadem 
 that glorified saints enjoy, be cast at the feet of the exalted Jesus, 
 while the incense of ten thousand songs in earth and heaven 
 ascends in sweetest melodies to the Prince of Life and Peace ; for 
 "out of the eater hath come forth meat," etc. 
 
 The desolations of sin have thus been overruled for a mighty pur- 
 pose. Over tlic grave of man's hopelessness, "mercy and truth have 
 met together," etc. Justice has been emblazoned in awful sternness. 
 Holiness has appeared in most unblemished purity. Sacred truth in 
 most unbending rectitude, while mercy, gentle and unsullied, is seen 
 bending over the godless, plucking the sinner as a brand from the 
 burning, and setting him down among the living in Jerusalem. He 
 has now free and joyful access to God, because he is freely pardoned, 
 and completely justified from all condemnation. Sweet is the peace, 
 rich the fellow.ship, joyful the experience, and exultant the hope, fol- 
 lowing sin's ruination. " Wlierc sin abounded, grace has much more 
 abounded." Suppose man had never fallen, that he had perfectly 
 
UNEXPECTED GOOD, 151 
 
 obeyed the law, and at last have been transferred to the upper Para- 
 dise, he could only have been regarded as a faithful servant of tlie 
 Lord — a little lower than the angels — rendered capable of sharing 
 their felicities, and mingling in their praises. But those who rest 
 their souls on Christ's finished work, become the children of the king- 
 dom, and the heirs of the covenant. They are the redeemed and the 
 chosen; and the Eternal Word, whom angels obey, and seraphs wor- 
 ship is not ashamed to call them brethren. Who are these with veiled 
 faces and covered feet, that lly throughout the measureless expanse of 
 heaven, exclaiming in tones of deepest humility, " Holy, holy, hoi}', 
 is the Lord God of hosts!" These are the angels, the cherubim that 
 never sinned. But who are these that stand in white robes around 
 the Lamb, hymning the praises of One who bought them with his 
 blood? These are they who have washed their robes and made them 
 white in the blood of the Lamb, and who dwell for ever with the Lord, 
 exalted in his exaltation, and abundantly feeling in their super-emi- 
 nent glory, how their God hath turned the curse into a blessing — how 
 "out of the eater hath come forth meat," even the heavenly manna, 
 and the wine of the kingdom. 
 
 Sin is an awful shadow, but it adJeth new glories to the light; 
 
 Sin is a black foil, but it setteth off the jewelry of heaven: 
 
 Sin is the traitor that hath dragged the majesty of mercy into action : 
 
 Sin is the whelming argument, to justify the attribute of vengeance: 
 
 It is a deep dark thought, and needeth to be diligently studied. 
 
 Tbere is then good and evil ; or none could have known his Maker ; 
 
 No human intellect or essence could have gazed on his high perfections; 
 
 No angel harps could have tuned the wonders of his wisdom; 
 
 No ransomed souls have praised the glories of his mercy; 
 
 No howling fiends have shown the terrors of his justice; 
 
 But God would have dwelt alone in the fearful solitude of holiness. — Tupper. 
 
 2. Conversion. The conversion of notorious sinners, who are 
 the scourge and pests of society, " eating '' up its vitals, and de- 
 stroying its happiness. Look at Saul of Tarsus who made havoc 
 of the church of God — his conversion — his call to the ministry — 
 his invaluable letters — his illustrious example — his heroism in 
 prospect of martyrdom. Is it not true in this case, that "out of 
 the eater," etc.? for he "preached the faith he once laboured to 
 destroy.'' Kefer also to the conversion of such men as Luther, 
 Melancthon, John Bunyan, John Newton, Whitfield and Wesley, 
 etc. What a revenue of good has come from them ! What lega- 
 cies of utility have they left to the church ! 
 
 3. Spiritual Conflict. The existence of spiritual foes is a great 
 evil ; but which our heavenly Father overrules for good. They 
 fill the mind with dismay ; they threaten to destroy spiritual life ; 
 but God clothes his child with invincible armour, and overshadows 
 him Avith his presence. lie gives the victory, and that victory is 
 sweet, and more than counterbalances all the pains and fears of 
 
 conflict. AVhat rapturous triumph gladdened the soul of the 
 
 Apostle, as he surveyed his conquered foes ! " Nay, in all these 
 things we are more than conquerors." Rom. viii. 37. It was for 
 the "joy that was set before him that Christ endured the cross, 
 and despised the shame." What must have been his ecstasy when 
 he "sat down at the right hand of the Majesty on high?" Sj 
 
152 UNEXrECTED GOOD. 
 
 the Christian, when he shall enter into rest, will regard his con- 
 flicts here as necessary to prove him, to test his love, courage, and 
 perseverance ; and when he shall experience the fulfilment of that 
 promise, " He that ovcrcometh shall inherit all things/' then will 
 he see that " out of the eater hath come forth meat/' 
 
 Thomas Scott beautifully observes : — The remains of indwelling sin, 
 and even the falls of real believers, become occasions to them of deeper 
 humility, more simple dependence on the Saviour, more ardent love 
 and admiring gratitude, more compassion for their fellow-sinners, 
 more fitness for many kinds of service on earth, and greater meetncss 
 for the worship and occupations of the redeemed in glorj'. And if any 
 abuse this truth, let them know that they are not concerned in it; for 
 upright souls are always rendered more watchful, humble, diligent, 
 compassionate, and fervent in prayer, by every false step which they 
 make: at least no others give evidence that they arc believers." 
 
 4. Persecution. God has permitted the most malicious devices 
 to help forward the designs of his grace. Pontius Pilate and the 
 Jews might crucify the Saviour, but they were carrying into effect 
 the purposes of his grace on behalf of man. Look at the martyr- 
 dom of Stephen ; it appeared as a most disastrous occurrence ; ap- 
 parently it threatened the destruction of the infant church. Not 
 so ; for" this very circumstance was, in the specialty of God's pro- 
 vidence, made subservient to his gracious designs, for the disciples 
 who were " scattered abroad went everywhere preaching the word." 
 Paul was seized by his enemies, placed in bonds, and confined in 
 a dungeon at Rome. Ilis presence apparently was more wanted 
 at Corinth, or Athens, or Ephesus ; but God had work for him to 
 do in Rome ; and his persecution was for the furtherance of the 
 gospel. Hence he says, " My bonds in Christ," etc. Phil. i. 12 — 14. 
 
 The martyrdoms of past days were the cradlings of Protestant- 
 ism. The blood of the martyrs was the seed of the church ; and 
 the light, the liberty, and the immense holy privileges enjoyed 
 by us, we may trace to the piety and zeal, the love and fidelity 
 of many who sealed the truth with their blood. How striking 
 were the words of Bishop Ridley when burning: — "Be of good 
 courage, brother Latimer, for this day we shall kindle such a fire 
 in the good realm of England as shall never be quenched." Thus 
 the Lord by wisely arranging apparently adverse circumstances, 
 accomplished his great designs. "Out of the eater," etc. The 
 text is illustrated by the following : — 
 
 The learned and pious Bernard Gilpin being accused of heresy to 
 the execrable Bishop Bonner, that monster sent down messengers to 
 apprehend him. Although Mr. Gilpin was informed of this, he scorned 
 to fly ; he was therefore apprehended, and set out for London, His 
 favourite maxim was, '■'■All things are for the best!" Upon this jour- 
 ney he broke his leg; *'/s all for the best noto?" said one of the at- 
 tendants, jeei-ingly. — "/ still believe so," replied the good man ; and 
 so it proved ; for before he was sufficiently recovered to finish his 
 journey, Queen Mary died, and instead of coming to London to be 
 
UNEXPECTED GOOD. 153 
 
 burned, he returned home in triumph to the no small joy of his parish- 
 ioners. 
 
 A pious woman, in the days of persecution, used to say she should 
 never want, because her God would supply all her need. She Avas 
 taken hefore an unjust judge, for attending the worship of God, who 
 rejoiced in seeing her, and said, he had often wished to have her in 
 his power, and would now send her to prison; " and then," asked he 
 with contempt, "how will you be fed?" She replied, "If it be my 
 heavenly Father's pleasure, I shall be fed from 3'our table." This was 
 literally the case; for the judge's wife, being present at her examina- 
 tion, and greatly struck Avith the woman's firmness, took care con- 
 stantly to send her food from her table, and comfortably supplied her 
 the whole of her confinement. In this she found her reward, for the 
 Lord graciously made her a partaker of his forgiving mercy. 
 
 The tribulation endured by Christ, and by the church for 
 Christ's sake, thus illustrates the text. ^\^hat instruction the 
 church derives from the spirit manifested by Christ in tribulation. 
 Mark his patience when he said, "Foxes have holes," etc. — his 
 meekness and forbearance under persecution, "When he was re- 
 viled," etc. — his submission and fortitude when drinking the 
 bitter cap, "Father, if it be possible," etc. Matt. xxvi. 32 — his 
 
 forgiving spirit on the cross, " Father, forgive them," etc. Had 
 
 not Christ passed through such scenes, these Godlike virtues would 
 not have been manifested. 
 
 If the Apostles had endured no persecution, their epistles vrould 
 have been without the promises, consolation, and comfort peculiar 
 to them. Being troubled themselves they Avere able to comfort 
 others ^vith the comfort by which they were comforted of God, 2 
 Cor. i. 4. Had the truth encountered no opposition, the Scrip- 
 tures would have been bereft of a great amount of their sweetness 
 and preciousness. 
 
 Behold that eminent man of God, John Bunyan, suffering twelve 
 years' imprisonment in the jail of Bedford. Ilad he not been con- 
 fined there, Ave should have had no Pilgrim^ s Progress, Avhich has 
 been the means of so much instruction, and inexpressible delight 
 to the church at large: — a book Avhich has been eulogized by poets 
 and philosophers, men of science, theologians, statesmen and 
 legislators — a book inimitable ! Persecution then may be au 
 " eater," but overruled by God, it is the source of immense benefit. 
 "Out of the eater, etc. 
 
 5. Deatli. It is the product of sin. "Death by sin." Rom. \. 12. 
 Death is a plague, the king of terrors, the last enemy. Death is 
 a great "■ ecUer.'^ The raA^ages of that foul cannibal have been 
 going on for nearly GOOO years. Millions upon millions has he 
 eaten up. At the command of that savage despot, monarchs and 
 nobles, princes and peasants, lords and servants — all the human 
 
 family have gone doAvn to the dust. The ])ody may be full of 
 
 strength, the countenance adorned Avith beauty, \he eye sparkle 
 wath vivacity, and the mind be buoyant Avith hope, but that great 
 
154 UNEXPECTED GOOD. 
 
 " eater" will blight all. Look doAvn into the grave, and see what 
 he has done. 
 
 great man eater! 
 Whose everyday is carnival, not sated yet? 
 Unheard-of Epicure! without a fellow! 
 The veriest gluttons do not always cram ; 
 Some intervals of abstinence are sought 
 To edge the appetite : thou seekest none. 
 Methinks the countless swarms thou hast devour'd, 
 And thousands that each hour thou gobblest up, 
 This, less than this, might gorge thee to the full. 
 But, ah! rapacious still, thou gapest for more; 
 Like one whose days defrauded of his meals, 
 On -whom lank hunger lays her skinny hand, 
 And whets to keenest eagerness his cravings. 
 
 Death may be called the " king of terrors/' not only on account 
 of the dissolution of the body, etc., but because he has a " sting'' 
 to those who are not saved by Christ. In that case death is the 
 messenger to usher the guilty and unchanged sinner to the bar of 
 a despised and righteous God. This invests death with the dark- 
 est aspect. 
 
 The mediation of Christ, his resurrection, and the consequent 
 resurrection of his people, proclaim that " out of the eater," etc. 
 Christ has destroyed the sting of death, and dissipated the uncer- 
 tainty of the future. The body is taken down to be gloriously 
 built afresh. It is decomposed in the noisome grave to be refined 
 and sublimated. Hence "Our conversation is in heaven." Phil, 
 iii. 20, 21. The glorious antitheses used by the Apostle illustrate 
 the text, 1 Cor. xv. 42—44, 49, 53—55. 
 
 If it is a blessed thing for a spirit weighed down with a sinking 
 mortality, and groaning under sin's corruption, to flee away from 
 its trouljlcs, and soar amid the cloudless light of immortal day, 
 then death has been turned into a blessing, since it merely cuts 
 asunder the chains which bind us to earth, and usher the spirit 
 into a land of light and joy. And when we stand on the mount 
 of God in heaven, and retrospect our pilgrimage on earth, shall 
 we not see that " Out of the eater," etc. 
 
 Glorious hopes and inelTable imaginings crowd our holy theme. 
 
 Fear hath been slaughtered on the portal, and Doubt driven back to darkness: 
 
 For Christ hath died, and we in Ilim ; by faith His All is ours; 
 
 Cross and crown, and love, and life ; and we shall reign in llim.— Tupper. 
 
 If it is a blessed thing for a being pent up amid the closeness 
 of a dungeon to exchange its pestilential air for the fragrant breath 
 of Paradise, then death has been turned into a blessing, since it 
 dissociates the children of the covenant from the pollution of this 
 world, and exalts them to the regions beyond the grave, where 
 the Lamb shall feed them, etc. They go from a land of dark- 
 ness to the land of light — from a desert of sin and sorrow to the 
 Canaan of purity and joy. 
 
BLESSEDNESS OF THE POOR IN SPIRIT. 155 
 
 IMPROYEMEXT. 
 
 1. Are you the children of God? For ** all things work," etc. 
 Rom. viii. 28. 
 
 2. As the evils which now exist, ^Yill be overruled for future 
 everlasting good, guard against impatience and unbelief. 
 
 3. Let the sinner consider his ways. He may have good things 
 in this life, but how will it be in a future life ? 
 
 . XXXYL— BLESSEDNESS OF THE POOR IN 
 SPIRIT. 
 
 " Blessed are the poor in spirit; for theirs is the kingdom of heaven."— Matt. v. 3. 
 
 The beatitudes were designed to correct the mistaken notions 
 of the Jews respecting the Messiah's kingdom. All seek hap- 
 
 Einess, but none but the truly enlightened know in what real 
 appiness consists, or how it maybe obtained and enjoyed. " The 
 secret of the Lord is with them that fear him." The beatitudes 
 may be considered as the Christian paradoxes ; for they place 
 happiness in such dispositsons of mind, and in such circumstances, 
 as men generally deem incompatible with it. 
 
 I. Describe the Character: ^* the jyoor in spirit." "^ 
 
 It refers not to those who are temporally poor. Satan has his 
 poor as well as Christ ; and O how dreadfully miserable are Satan's 
 poor — a miserable life here, followed by a most miserable exist- 
 ence hereafter. Many poor persons are proud, ungodly, dishonest, 
 profligate, and unhappy ; while some of the rich are humble, holy, 
 happy. Nor does it mean voluntary poverty ; or to turn mendicant 
 
 monks and friars, like the Roman Catholics. By the " poor in 
 
 spirit," Christ means those who are deeply sensible of their spi- 
 
 *1. It is not said, blessed are the poor in estate; but, "Blessed are the poor in 
 spirit :" it is not a poverty of purse and possession, but a poverty of spirit that entith^si 
 us to the blessing. 2. It is not said, blessed are the spiritually poor, but, "• Blessed aro 
 the poor in spirit:" he that is destitute of the grace and spirit of Christ, that has no 
 pense of his spiritual wants, he is spiritually poor, but he is not poor inspirit. Further, 
 3. It is not said, blessed are the poor-spirited, but, '■ tlie poor in spirit." Such as act 
 below and beneath themselves as men and as Christians, these are poor-spirited men, 
 but these are not poor in spirit. 4. It is not said. Blessed are they that make them- 
 selves poor, by leaving their property and callings, as some do among the Roman 
 Catholics; but blessed are they whom the gospel makes poor, by giving them a si^ht 
 of their spiritual wants and necessities, and directing them to our Saviour, that they 
 may be made rich. In sum, not those that are poor in estate, or those whom the world 
 has made poor in possession, but those whom the gospel has made poor in spirit, that 
 is, the truly humble, lowly spirits, have a right and title to the kingdom of heaven. 
 Now humility is called poverty of spirit, because it is the effect and fruit of < Jod's 
 Spirit.— J5Hr/a«. 
 
156 BLESSEDNESS OF THE POOR IN SPIRIT. 
 
 ritual poverty and -wretchedness — he refers to humiliation of the 
 spirit. 
 
 1. They are irvly sensible of, and feel their spiritual poverf?/, 
 as caused by sin. They feel themselves reduced to a state of guilt, 
 impurity, degradation, and alienation from God — destitute of 
 righteousness, holiness, strength, and wisdom ; deep in debt with- 
 out anything to pay ; under condemnation — helpless — like the 
 Publican — the Prodigal. Luke xv ; xviii. 
 
 2. Poverty of spirit is opposed to a spirit of selfrir/Jiteousness. 
 This is renounced as the ground of justification. The " poor in 
 spirit" go to God through Christ, as poor, perishing sinners, re- 
 linquishing every hope founded on their own unworthiness, and 
 trusting simply in the mediation of Christ. Rom. iii. 24, etc. 
 
 3. Poverty of spirit is opposed to a spirit of self-conceit in respect 
 of any knowledge, gifts, or attainments, which are supposed to be 
 possessed. The proud in spirit "are vainly puffed up in their 
 tleshlymind," thinking that they are the people, and wisdom shall 
 die with them. But if we be poor in spirit, it will prevent our 
 thinking too highly of ourselves ; and teach us to think soberly, 
 as we ought to think. 
 
 4. To be "poor in spirit" is opposed to self-confdence How- 
 ever others may boast of their own strength and sufficiendy, such 
 will be sensible of their v»^eakness, will feel their danger of de- 
 parting from God, and dread being left to themselves. Their pre- 
 sent standing in religion they will ascribe to grace alone, and 
 depend on strength Divine for perseverance to the end. 
 
 5. The " poor in spirit" are eyar sensible of their imperfect holi- 
 ness. The proud in spirit are "pure in their own eyes, and yet 
 are not washed from their filthiness." Though their goodness is 
 as the morning cloud, and as the early dew, yet they say, "Stand 
 by thyself; I am holier than thou." But no such self-coramenda- 
 ti'ons fall from the lips of the poor in spirit. As to their graces, 
 and their holiness, when they weigh them in the balances of the 
 sanctuary, they consider all to be lighter than vanity. Instead 
 of considering that they held an exalted place among the family 
 of God, they acknowledge themselves to be "less than the least 
 of all saints." Isa. Ixvi. 2 ; Ivii. 15 ; Ps. xxxiv. 18 ; Luke xviii. 13. 
 
 G. The "poor in spirit" are submissive to the will of God, under 
 the trying dispensations of providence. The carnal man is for 
 having his own way, and choosing his own inheritance. But Divine 
 grace gives a better spirit — the confession of ignorance — the bow- 
 ing of the will to the will of God. Micah vii. 9. 
 
 7. The "poor in spirit" are thanlful for mercies received. The 
 proud forget the fountain of Divine goodness from Avhich they are 
 every moment supplied. " Of the rock that begat them, they are 
 unniindful, and forget God that formed tlicm." But the poor in 
 spirit ever feel and say, "What shall I render to the Lord for all 
 his benefits?" Creating and preserving goodness animates their 
 hearts to sing his praise ; but, above all, the blessings of redeem- 
 
BLESSEDNESS OF THE POOR IN SPIRIT. 157 
 
 ing grace lead their hearts in joyful accents to say, "Bless the 
 Lord, my soul." Ps. ciii. 
 
 II. The Blessedness of the Poor ix Spirit : " theirs is the 
 kingdom of heaven.^' 
 
 The phrases "kingdom of heaven," and "kingdom of God," 
 sometimes signify the Christian dispensation, Mark i. 15 ; and 
 sometimes the kingdom of glory, 1 Cor. xv. 50. Sometimes the 
 privileges and blessings of the gospel, Rom. xiv. 17, and the reign 
 of God in the soul, Luke vii. 21. 
 
 The poor in spirit have the kingdom of God in the first sense ; 
 having responded to the invitations of the gospel, they are inte- 
 rested in, and identified wiih the blessings and privileges of the 
 Christian dispensation, which is God's heavenly or Divine king- 
 dom on earth, Christ, the King, also dwells in their hearts by 
 
 faith, and carries on his gracious reign there. And if Christ 
 
 reigns in their souls, he reigns there to prepare them for eternal 
 glory. Christ in them " the hope of glory." 
 
 For the sake of distinction, observe, 
 
 1. The Idngdom of heaven on earth is tJieirs, or the dispensation 
 of grace with all its blessings. 
 
 Its salvation is theirs. They are the saved. Poverty of spirit 
 is followed by perfect, absolution from sin — and peace and conso- 
 solation. Mark their triumph. Isa. xii. 1, 2, etc. 
 
 Its Christian citizenship and sweet fellowship are theirs. 
 
 The presence of its Divine King, and communion with him are 
 theirs. 
 
 Its gospel ministration is theirs. 
 
 Its Divine influences are theirs. 
 
 Its precious promises are theirs. 
 
 Its angelic guards and protection are theirs. 
 
 Yes, the poor in spirit — the poor worm Jacob may say of this 
 Divine Inheritance, All are mine ! 1 Cor. iii. 21. 
 
 It is theirs by virtue of Christ's mediation — and through the 
 operations of his Spirit. They are made meet for this kingdom 
 • — have a disposition for it — none else could enjoy it. " Except a 
 man," John iii. 5. The gates of this kingdom open only for the 
 poor in spirit. 
 
 2. The I'ingdom of glonj is theirs. They have " salvation in 
 Christ Jesus with eternal glory." Enjoying on earth the former, 
 they are hoping to enjoy the latter. " Fear not, little llock," etc. 
 Sec John xvii. 24 ; Matt. xxv. 34. 
 
 The kingdom of glory! How rich and vast the privilege! 
 IIow enchanting the prospect ! An earthly crown sparkles in the 
 eye of ambition. A throne is the pinnacle of human pride. What 
 exertions have been made, what blood has been shed, to grasp a 
 Bceptro that rules a fcAV miles of territory, and soon drops from 
 the hand that wields it. But the poor in spirit have in prospect 
 
158 CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 a kingdom Divine, and pre-eminently glorious. Christ is its 
 Founder, the Governor, the Owner, the Giver; — a kingdom an- 
 nounced by prophets, established l3y miracles ; prepared before 
 the foundation of the vrorld ; a kingdom that cannot be shaken, 
 extending into eternit}^ and rem.aining for ever; a kingdom, in 
 comparison of which all the celebrated empires of the globe vanish 
 into nothing ; and in the possestion of which you may pity Alex- 
 ander and Csesar as grovelling worms ! 
 
 Grace and glory arc not so much different in states, as different 
 degrees of the same state. Present participation, however, is im- 
 perfect. Here, the poor in spirit are princes ; but princes in dis- 
 guise ; the world knoweth them not. They are like David in the 
 wilderness, anointed but not proclaimed ; and through much tribu- 
 lation are entering the kingdom. Their royalties are above. 
 There are the robes, their crowns, their harps, their palaces, and 
 
 they shall reign for ever and ever. "lie raiseth up the poor 
 
 out of the dust/^ etc. 1 Sara. ii. 7, 8. 
 
 The kingdom of glory with all its magnificence and splendour 
 is theirs — and Avith its perfect knowledge — its perfect purity — its 
 perfect happiness, etc., etc., all that which " eye hath not seen," 
 etc., all is theirs for evermore. 
 
 Ye palaces, sceptres, and crowns, your pride with disdain I surrey ; 
 Your jjonips are but shadows and sounds, and pass in a moment away; 
 The crown that my Saviour bestows, yon permanent sun shall outshine; 
 My joy everlastingly flows — my God, my Redeemer, is mine! 
 
 IMPROVEMENT. 
 
 1. If poor in spirit, be thankful, and ascribe all to grace. 
 2. Enjoy your privileges in the kingdom below. 3. Rejoice in 
 hope of the everlasting kingdom. 4. Woe to the proud in spirit. 
 
 XXXVir.— CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 A METAPnORICAL SKETCH. 
 
 "Unto you that fear my name shall the Sun of Ripihteousnesg arise with healing in 
 his wings." — Mal. iv. 2. 
 
 The beauty of this passage arises, in part, from the opposition 
 between the different verses. In the preceding verse we are led 
 to the torrid zone, where the day kindles into burning heat, de- 
 stroying vegetation and desolating the earth. " The day of the 
 
 Lord is as an oven," etc. Then we are referred to temperate 
 
 zones an(j[ milder climates, Avhere the sun is the chief of earthly 
 blessings — there he rises with "healing" etc. — accompanied with 
 a healthful breeze, that clears and purifies the air. On account 
 
CHRIST THE SUN OF RIGHTEOUSNESS. 159 
 
 of its glory, and the many blessings it imparts, the Sun is an 
 emblem of Deity. Ps. Ixxxiv. 11 ; and also of Christ — text. 
 
 I. There is but one Sun in our firmament. Other objects in 
 creation are numerous, as the stars, planets, mountains, seas, etc. 
 But there is only one sun in our solar system — he has no rival, 
 no compeer. 
 
 So in grace there is only one Sun of Righteousness. " One 
 Mediator,^^ 1 Tim. ii. 5. "One Lord,'' 1 Cor. viii. 6; Eph. iv. 5. 
 One Saviour, Acts iv. 12. One Foundation, 1 Cor. iii. 11. One 
 way to heaven, John xiv. C. As there has been but one natural 
 Sun since the creation of this world, so there has been but one 
 Christ, and to the end of time there will be no other. 
 
 II. Xhe Sun is the Fountain of light and heat to this visible 
 ivorld. All the light we enjoy is borrowed : the light of the moon, 
 and of all the planets in our system, is borrowed ; the Sun is the 
 fountain of light to them all. 
 
 As all things were created by Christ and for him, John i. 3, and 
 Col. i. IG, he is the Fountain of all light. 
 
 1. Of natural light, called " the Father of lights," — the Creator 
 of the Sun itself. When this earth was without form and void, 
 and overspread with chaotic darkness, then he said, " Let there be 
 light, and there was light.'' A word did it ; a single word of the 
 Almighty formed that most amazing, incomprehensible, and im- 
 portant substance, light; and collected, and concentrated it for 
 general diffusion in the orb of day. 
 
 What a wonderful thing is light! Iti the rapidity of its flight. Ac- 
 cording to the most accurate calculations of astronomers, it travels at 
 the rate of nearly 100 millions of miles in 8 minutes ; and yet it is most 
 wisely ordered, that the individual particles of light should be incredi- 
 bly minute and imponderous. It is said that a candle, in a second of 
 time, diffuses several hundred millions more particles of light than 
 there would be grains in the whole earth, if it were one heap of sand. 
 What wisdom and mercy in the inconceivable smallness and levity of the 
 particles of ligldl For philosophers tell us, if the finest sands Avere 
 thrown against our bodies with a hundredth part of the swiftness with 
 which light comes from the sun, each grain would be as fatal as the 
 stroke of a dagger; and yet that tender and exquisitely sensible organ, 
 our eye, is exposed to the light without any pain, because of the inex- 
 pressible smallness of the particles of which light is composed. 
 
 2. lie is the Fountain of intellectual light. The structure and 
 organization of animals and brutes is quite as wonderful as that 
 of our bodies ; but the amazing distinction between them and us 
 is, " There is a spirit in man," etc. Job xxxii. 8. He is the Author 
 of the human understanding. 
 
 lie has kindled such a light in the human composition, as makes man 
 wiser than the beasts of the field, and draws a broad and everlasting 
 distinction between him and the Avhole vegetable and animal world: 
 and all the variety, all the exertions, all the productions, all the effects 
 
160 CHRIST THE SUN OF RIGHTEOUSNESS. ' 
 
 of intellect, are to be traced to this Sun of Righteousness. The ■wisdom 
 of a Solomon, the amazing genius of a Newton, etc. [Amplify.] 
 
 3. He is the Fountain of all spiritual and celestial liglit. The 
 light that beams forth in the Scriptures. lie inspired the pro- 
 phets. But that was only the dawn — the twilight of the day 
 
 that was to come — the fulness of time, when he himself, the 
 glorious Sun of Righteousness, should arise in the spiritual firma- 
 ment, with healing in his beams, and shed light and life upon an 
 endungeoned and benighted world. *' Upon them that sit in dark- 
 ness,'^ etc. Isa. xlii. 17. " I am come as the light,'' etc. John viii. 
 12. "He hath abolished," 2 Tim. i. 10. He is the Author of 
 spiritual light in the soul, (which will be shown hereafter.) 
 
 III. The Sun is distinguished hy greatness, magnijicence and 
 glory. Milton calls it " the eye and the soul of this great Avorld.'' 
 It is 900,000 miles in diameter, one million times larger than the 
 earth, and 95 millions of miles distant from it. Being the centre 
 of the Solar system, it is the monarch of the whole, communicating 
 its light to the celestial bodies, the firmament, moon, and stars, 
 which derive all their light from it. 
 
 Jesus Christ is distinguished for greatness, dignity, and glory. 
 He is "the brightness," etc., Ileb. i. 3; superior to angels, Heb. 
 i. 4 — 8. He was in the form of God, Phil. ii. G. From his fulness 
 he communicates to the angels. He is the Head of Principalities 
 and Powers. His pre-eminent glory is stated, Col. i. 15. Before 
 him all the shining ranks of heaven bow and worship. Be v. v. 11 
 — 14. Christ is the great Monarch of the universe. 
 
 The light of the Sun is a pure light; it cannot be defiled; if it 
 shine upon a dunghill, it does not make it less glorious ; so the 
 Sun of Bighteousness, if he shine upon a filthy leprous sinner, he 
 is not defiled thereby. We cannot look at the Sun with the naked 
 eye ; but the essential glory of Christ is much more dazzling. 
 See Acts xxvi. 13. And as we look at the natural Sun through a 
 medium, as reflected by water, or through painted glass, so we can 
 come near to Christ, and behold him, his glorious nature being 
 veiled by the body incarnate. 
 
 IV. Christ resembles the Sun on account of the benefits he 
 diffuses. 
 
 1. The Sun quicJcens into life. Winter freezes up the channels 
 of life, and presents the dreary prospect of a world half dead ; but 
 in Spring, when the Sun arises with healing in his beams, he re- 
 stores life and health to nature, languid and benumbed. ' Vegeta- 
 tion springs forth from the grave, and the earth is clothed with 
 verdure and fruitfulness, " the valleys rejoice, and the little hills 
 shout for joy." 
 
 So Christ the Sun of Bighteousness, by his word and Spirit 
 quickens the dead sinner to life ; Eph. ii. 1, 2 ; Col. ii. 12. " Passed 
 from death unto life," "born again," and "have put away the 
 unfruitful works of darkness," — now have "the fruit unto holi- 
 
CHRIST THE SUN OF RIGHTEOUSNESS. 161 
 
 ness," etc. Sinners are withered plants, blasted by sin ; but if 
 this glorious Sun shine upon them, they will become fertile in 
 every good work. 
 
 2. The Sun gives light. It has already been shown that he is 
 the fountain of light. So Jesus from the sinner's mind banishes 
 the shades of night, and introduces the moral and spiritual day. 
 lie gives him a discovery of his spiritual danger — reveals his sal- 
 vation — discovers to him the riches of his grace, etc. Light is 
 opposed to darkness. Darkness is emblematic of sin, ignorance, 
 misery, and despair. Light is the emblem of knowledge, faith, 
 hope, happiness. 
 
 3. The Sun produces heaidg. Contrast summer with winter ; 
 what a difference ! When he shines forth in his full splendour, 
 the grass, the trees, the flowers, all nature is full of beauty. The 
 rich and various tints of flowers are caused by their absorbing, in 
 different quantities, the peculiar properties of light. 
 
 All believers are beautified by Christ — being impressed with 
 his image — sanctified by his Spirit — adorned with his robe of 
 righteousness. They absorb light and influence from that glori- 
 ous Sun, and therefore they must become like him. IIov»" will 
 
 lie beautify them at the resurrection — and in Paradise ! 
 
 4. The Sun exhilarates. " Truly the light is sweet,'^ etc. 
 Eccles. xi. 7. lie is the source of heat, and diffuses warmth 
 through nature. As darkness and sadness are companions, so are 
 light and joy. When the heavens are obscured with black clouds, 
 the whole creation sympathizes, etc. — the clear shining of the sun 
 is pleasant. 
 
 The Sun of Eighteousness diffuses heat, and light, and joy into 
 man by his Holy Spirit, which cause the soul of the believer, to 
 burn within him, and to exult with hope. IIow delightful to have 
 the shining of this Sun in afilictiou, adversity, and death ! 
 
 5. The Sun not only quickens to vegetation, etc., but ripens. 
 So the Saviour, by the operations of his grace — by the dis- 
 pensations of his providence — by the blasts of his furnace, ripens 
 the soul for glory. 
 
 Y. The sun gives light to all the icorld — to every nation, people, 
 etc., shining upon the just and upon the unjust. 
 
 Jesus Christ is a universal light. John viii. 12. He holds forth 
 light and grace to all. To what nation is the gospel confined? 
 Mark xvi. 15. 
 
 VI. The light and heat of the sun are j^crfectli/ free. His 
 glorious beams are as free to the poor as to the rich. 
 
 So all the irradiating, quickening, sanctifying, comforting, and 
 exhilarating rays of Christ, the Divine Sun, are "without money," 
 etc., to the meanest and poorest, if they desire him. 
 
 VII. The Sun is constant and unchangeable, " With whom is 
 no variableness." James i. 17. With "the sun there is no real 
 
 14^ L 
 
162 CHRIST THE SUN OF RIGHTEOUSNESS. 
 
 *' variableness/' or change, but he is one fixed, unvarying, never- 
 failing, unchangeable source of light and heat. 
 
 To us the sun appears to rise and set — is seen in the East, South, 
 and West — sometimes obscured by clouds — sometimes totally eclipsed ; 
 but all this is only as he appears to us. The Sun stands fixed in the 
 heavens, while it is our earth that rises and sets. Behind the darkest 
 clouds he shines as splendidly as on the brightest day ; under a total 
 eclipse, there is no diminution of his light ; amidst the most tremendous 
 thunderstorms his rays are as calm, as vivid, as diffusive, above the 
 
 tempest, as at any other time. It is undiminished, having shone for 
 
 nearly six thousand years, and is as bright as ever. 
 
 "Jesus Christ is the same yesterday," etc. His power to save 
 — his precious blood — his Almighty love for his church — his 
 determination to carry on the work which he has begun in his 
 people — his intercession — his solicitude to glorify his people — 
 
 all these change not — they are immutable. All change is in 
 
 us; we obscure the Divine Sun by our clouds of sin, unbelief, 
 
 ignorance. As to Christ, every thing is clear, and perfect, and 
 
 constant as the shining of the sun on a cloudy day. He is influenced 
 by one principle, guided by one grand rule, aiming at one grand 
 purpose — from everlasting to everlasting the same. 
 
 VIII. Persons who jTeeZ the need of the Sun for light, vegetation, 
 or health, value it the most. So those who feel their need of 
 Christ as the Divine Sun, value him the most. 
 
 IMPROVEMENT 
 
 1. Has Christ the Sun risen upon you? 
 
 2. Suffer not this world to get between your souls and the Sun, so 
 as to cause an eclipse. 
 
 3. When mysterious and dark dispensations overcloud this Sun, 
 still trust in Christ. When Jacob said, "All these things are against 
 me," the cloud was all in him. The promise, "I will surely do thee 
 good," w\as working as surely as ever! When the disciples said, 
 "We trusted that it had been He that should have redeemed Israel," 
 the Sun of Righteousness was only in eclipse, shining in all his glory, 
 and hidden only behind the tomb of Joseph ; the glorious morning 
 drove away the cloud, and the Sun of Righteousness arose in all his 
 wonted splendour. 
 
 4. As the burning sun of the torrid zone consumes all the vegetation, 
 so will the purity and justice of Jehovah burn up " the wood, hay, and 
 stubble," that attaches to the best human char.acters; and to those 
 characters that are all "wood, hay, and stubble," he is a "consuming 
 fire." His justice " shall burn as doth an oven " — it shall burn up the 
 wicked. As a concave mirror collects and combines the force of the 
 solar rays, so the day of judgment will concentrate upon the wicked 
 all God's judgments. 
 
BLESSEDNESS OF THOSE WHO MOURN. 163 
 
 XXXVIII. — THE BLESSEDNESS OF THOSE 
 WHO MOURN. 
 
 "Blessed are they that mourn ; for they shall be comforted." — Matt. v. 4. 
 
 Mex may bless us with their lips ; but will not, or cannot help 
 
 us by the hand. Men may bless us with their lips, but curso 
 
 us with the heart. The blessing of Christ is the reverse. When 
 
 he pronounces a blessing, it is with his infinite love, and it is 
 
 executed by his infinite power. Christ does not say, Blessed 
 
 are the rich, the mighty, the honourable — but, Blessed are they 
 that mourn. 
 
 I. The Character; ''they that mourn." 
 
 1. For what do they mourn ? 2. How do they mourn ? 
 
 1. For loliat do they mourn ? 
 
 (1) Their sins and guilt as trayisgressors — as having offended 
 God ; sin has separated them from him, and exposed them to his 
 righteous displeasure. 
 
 (2) They mourn the effects of sin upon the human race. They 
 
 see a whole world lying in wickedness and ruin. Their friends 
 
 and relatives affected by it. 
 
 (3) Their imperfections as Christians. "Want of conformity to 
 Christ — deficiency of love and zeal — imperfection of faith and 
 hope — their feeble conflicts and conquests as soldiers of the cross. 
 
 (4) They mourn on account of their trials. They may be 
 numerous — severe and oppressive — themselves brought, perhaps, 
 to the gates of death — or following their dearest friends to the 
 grave. 
 
 (5) They mourn for the church. The paucity of its members — 
 its want of spirituality — its adoption of human policy — its pander- 
 ing to the world, etc. 
 
 (6) They mourn the prevalence of errors. These constantly 
 assail the church. 
 
 (7) They mourn in prospect of deatli. Fear they will never be 
 able to endure the last conflict — they mourn on account of their 
 unfitness to die. 
 
 2. How do they mourn ? It is not the sorrow of the world which 
 worketh death — not an habitual spirit of fretfulness. 1 Cor. vii. 
 10. No, it is true repentance on their own account — and heart- 
 felt grief for the conduct and wretchedness of others. 
 
 (1) It is produced by the Spirit. Zech. xii. 10; John xvi. 8. 
 
 (2) It is self-loathing — self-abhorrence on account of their 
 impurity — because they have sinned against God — it is not merely 
 a dread of future wrath. 
 
164 BLESSEDNESS OF THOSE WHO MOURN. 
 
 (3) It is mourning associated loitJi a real change of mind as to 
 past guilt and future godliness. A repentance to purity which 
 never need to be repented of — a change inwrought in the whole 
 man, producing new views, new desires, new actions. 1 Cor. 
 vii. 11. 
 
 (4) It is mourning associated with a feeling of helplessness and 
 dependence npon Christ. Sin is felt as the defilement and death 
 of the spirit — evils which impotent man carmot remove — and 
 having this feeling, Christ is apprehended^ by faith. 
 
 (5) And if they mourn for the church — or the world, it is heart- 
 felt, accompanied by earnest desire, fervent prayer, and zealous 
 exertions, to avert those evils. Rom. x. 1. 
 
 II. Their Blessedxess ; " they shall be comforted." It is the 
 prerogative and delight of God to comfort. Isa. xxxiii. 11 ; 2 Cor. 
 1. 3, 4; Isa. xl. 1; li. 3 ; Ixvi. 13. 
 
 1. Mourning sinners shall be comforted with the pardon of all 
 their sins. Isa. i. 18 ; Iv. 7 ; Matt. ix. 6 ; 1 John ii. 12. 
 
 2. They shall be comforted with peace of mind. Because justi- 
 fied perfectly and freely. Acts xiii. 38, 39 ; Rom. v. 1. 
 
 3. With the privileges and blessings of adoption. Fellowship 
 with God and his people — the possession of the Spirit. John i. 12 ; 
 1 John iii. 1. 
 
 4. They shall be comforted by sensible tokens of Christ's love. 
 John xiv. 23 — of his grace to support them in all their trials, 2 
 Cor. xii. 9 ; and to guide them safely through death's dark vale, 
 
 Ps. xxiii. 4. Hence they have hope, and that hope produces 
 
 solid joy. 1 Pet. i. 8. 
 
 5. They shall be comforted at the great day of final account. 
 Here they have wept for Zion — laboured to save sinners and to 
 honour Christ — and "God is not unrighteous to forget," etc. 
 Heb. vi. 10. "Inasmuch as ye have done it," etc. Matt. xxv. 
 40. Kings, conquerors, heroes, and statesmen will want comfort 
 then — in vain. 
 
 IMPROVEMENT. 
 
 1. The importance of repentance. "Except ye repent," etc. 
 
 2. The importance of caring for Christ's cause. 
 
 3. Mourning here shall be followed by abundant joy hereafter. 
 " They that sow." Ps. cxxvi. 5, 0. 
 
THE TRUTH OF THE BIBLE. 165 
 
 XXXIX. — THE TRUTH OF THE BIBLE. 
 
 "Thy Word is truth."— John xvii. 17. 
 
 The Bible is regarded by Christians as a revelation of tho 
 Divine Will concerning the salvation of the immortal soul. It 
 contains the plan of salvation, richly adapted to the circumstances 
 of fallen humanity. Upon that scheme of Divine mercy the church 
 
 has rested, and is still resting for eternal life. But the carnal 
 
 mind has questioned the authenticity of God's word. Hence it 
 becomes Christians to be fully persuaded in their own minds. 
 The Bible courts inquiry. " Prove all things ; hold fast that which 
 is good." 1 Thess. v. 21. It encourages us to examine for our- 
 selves : to compare its claims with those of opposite systems ; and 
 to receive or to reject, according to the light of evidence. Believing 
 that we are not following cunningly devised fables, but the sure 
 testimonies of the Lord, consider the following 
 
 Evidences of the Genuineness and authenticity of the 
 Scriptures. 
 
 The Bible comes to us invested with just such evidences of its 
 truth as are seen to invest other truths of a similar nature ; that 
 is, other moral truths; and the principal difference is in the 
 degree of the evidence of Revealed Religion. This is incomparably 
 greater than that which establishes any other moral truth what- 
 ever ; and we are justified in expecting that it should be so : for 
 Christianity comes to us professing to be not only true, but Divine; 
 to be directly from God, and coming Avith such pretensions, it is 
 reasonable that they should be sustained by a correspondent degree 
 of evidence. But further, 
 
 I. The Scriptures were written hy the persons to whom they are 
 ascribed. Of this we have the clearest evidence. Consider, 
 
 1. The languages in which the Scriptures were originally 
 written, the Hebrew and the Greek, afford considerable force of 
 argument ; for they have long ceased to be living languages. The 
 time when they were spoken and Avritten in their purity, was the 
 period in which the sacred writers are said to have existed ; and 
 forbids the suspicion that the writings could be of a more recent 
 date. 
 
 2. The styJe of the Scriptures accords with the character of the 
 professed writers ; it is evidently ancient. Eastern, and, like a book 
 composed by a variety of authors, diversified. 
 
 3. The testimony of the first Christian fathers, and of ancient 
 historians. They refer to these sacred books, ascribing them to 
 the persons whose names they bear ; affirming that they were re- 
 ceived by the first Christian churches as the rule of their faith 
 and practice ; and in their own writings frequently quoting from 
 them. Of the Christian fathers might be mentioned, Justin, 
 
166 THE TRUTH OF THE BIBLE. 
 
 Irenseus, Clemens ; and of the historians of that time, Tacitus, 
 Suetonius, and Pliny, confirm the fact. Tertullian says that in 
 his time some of the original copies of those hooks were extant. 
 Even the early enemies of Christianity, Celsus,'' Porphyry, Julian, 
 acknowledge the existence and the genuineness of the Christian 
 Scriptures ; adverting to them in their writings, and quoting them 
 for the purpose of controversy and ridicule. No person in his 
 senses makes any doubt of Homer's or Virgil's works being theirs, 
 by reason of the constant testimony of the Greeks concerning the 
 one, and of the Latins concerning the other ; how much more 
 then ought we to stand by the testimony of almost all the nations 
 in the world for the authors of these books ? 
 
 4. The continual reference of the New Testament to the Jewish 
 Scriptures. Christ and his Apostles bear witness to Moses^ and 
 the prophets, as the inspired authors of the Old Testament writings. 
 To this we have the testimony of the Jeios through a long succes- 
 sion of ages ; and their unanimous testimony is of the highest 
 authorityr Not only Jeivish historians, as Philo and Josephus, 
 but also the most ancient Heathen historians and poets, very fre- 
 quently refer to the writings of Moses and of the Jewish prophets; 
 and the early enemies of Christianity subscribe, without hesita- 
 tion, to the evidence in proof of the genuineness of the Hebrew 
 Scriptures. The writers of the New Testament refer to and sup- 
 pose the truth of the facts recorded in the Old ; their grand design 
 
 * "Celsus, one of the bitterest anta<!;onists of Christianity, -who wrote in the latter 
 part of the second century, speaks of the Founder of the Christian religion as having 
 lived but a very few years before bis time, and mentions the principal facts of tlie 
 gospel history relative to Jesus Christ — declaring that he had copied the account from 
 the writings of the evangelists. lie quotes these books, as we have already remarked, 
 and makes extracts from them as being composed by the disciples and companions of 
 Jesus, and under the names which they now bear. He takes notice particularly of 
 his incarnation: his being born of a virgin: his being worshipped by the magi: his 
 flight into Egvpt; and the slaughter of the infants. He speaks of Christ's baptism by 
 John, of the descent of the Holy Spirit in the form of a dove, and of the voice from 
 heaven declaring him to be the Son of God; of his being accounted a prophet by hia 
 disciples; of his foretelling who should betray him, as well as of the circumstances of 
 his death and resui-rection. lie allows that Christ was considered a Divine person by 
 his disciples, who worshipped him; and notices all the circumstances attending the 
 crucifixion of Christ, and his appearing to his disciples afterwards. He frequently 
 alludes to the Holy Spirit, mentions God under the title of the Most High, and speaks 
 collectively of the Father, Son, and Holy Spirit. He acknowledges the miracles 
 wrought by Jesus Christ, by which he engaged great multitudes to adhere to him as 
 the Messiah. That these miracles were really performed he never disputes or denies, 
 but ascribes them to the magic art, which, he says, Christ learned in Egypt."— //onie's 
 Introduction, Vol. 1. 
 
 '• Lvician, the contemporary of Celsus, was a bitter enemy of the Christians. In his 
 account of the death of the philosopher Feregrinus, he bears authentic testimony to 
 the principal facts and principles of Christianity: that its Founder was crucified in 
 Palestine, and worshipped by the Christians, who entertained peculiarly strong hopes 
 of immortal life, and great contempt for this world and its enjoyments; and that they 
 courageously endured many afllictions on account of their principles, and sometimes 
 sui+endored themselves to sufferings. 
 
 " Honesty iind probity prevailed so much among them that they trusted each other 
 without security. Their Master had earnestly recommended to all his followers 
 mutual love, by which also they were much distinguished. In his piece entitled 
 Alexander or Pseudomantis, he says that they were well known in the world by the 
 name of Christians ; that they were at that time numerous in Pontus, Papblagonia, 
 and the neighbouring countries; and finally, that they were formidable to cheats and 
 impostors." — Uvrnch Introduction, Vol. 1. 
 
THE TRUTH OF THE BIBLE. 167 
 
 being to show, that the Predictions of the prophets concerning the 
 Messiah, wore fulfilled in the person and sufferings of Jesus ; and 
 they take those predictions as the basis of their reasoning on that 
 sul)joct. So that if the Bible be an imposture, it must be carried 
 on by a concurrence of persons, and in a manner so near to im- 
 possible, that it is absurd to mention the supposition. 
 
 II. That the Scriptures have been transmUied to us in their 
 original completeness and purity. 
 
 1. Their completeness. There is no real evidence that any of the 
 books generally acknowledged by cither the Jewish or Christian 
 church, have perished. As to their completeness, Josephus, in 
 giving us an account of the sacred writings received by the Jews, 
 records the very same catalogue of books as that which we now 
 have in the Old Testament ; exclusive of the Apocryphal writings. 
 Some of the earliest Christian writers carefully examined the 
 subject, and they have transmitted to us exactly the same list of 
 canonical Old Testament writings, that the Jews have done. 
 
 2. Their p>urity. Considering that they are of the most ancient 
 date, — that, till the invention of printing, they were circulated 
 only in manuscript ; and that since this invention, multitudes of 
 editions have been circulated, — it is not to be supposed that every 
 copy can be free from verbal inaccuracies."^ To prevent these, 
 nothing less than a miraculous agency would have been necessary, 
 to preside over every manuscript transcriber, and every superin- 
 tendence of the press. 
 
 Their purity has been preserved with the utmost care. For this 
 end, the law, or the five books of Moses, were deposited in the 
 tabernacle, by the side of the ark, Deut. xxxi. 24 — 2G. Certain 
 portions were read every Sabbath, as a part of public worship. 
 Ex. xxiv. 7 ; Josh. viii. 34, 35, etc. The reigning king was obliged 
 to copy the whole for his own use, Deut. xvii. 14 — 20. The people 
 were to teach them to their children, Deut. vi. 6, 7. That the 
 law has been preserved pure, appears from evidence derived from 
 the Samaritans, whose Pentateuch, existing nearly 700 years 
 before Christ's advent, substantially accords with its Jewish 
 original. 
 
 So scrupulous have been the Jews on this subject, that they 
 have formed a catalogue of not only the books, but of the chapters, 
 the verses, the words, and even the letters of the whole of their 
 
 * •' It may perhaps be thouj^ht, that what is advanced corresponds ill with tlie pro- 
 digious number of different readings that are alleged to exist in the various manu- 
 scripts both of the Old and New Testament Scriptures — of which it is said there are 
 many thousands. But then it must be understood, that '-not one hundredth part of 
 these variations makes any perceptible alteration in the sense. They consist almost 
 wholly of palpable errors in transcription, grammatical and verbal differences, such as 
 the insertion or omission of an article, and the transposition of a word or two in a 
 Bcntence. Even the few that do change the sense affect it only in passages relating to 
 unimportant historical and geographical circumstances, or other colhiteral matters; 
 and the still smaller number that make any alteration in things of fonsequcnce may, 
 for the most part, be rectified by collating other manuscripts an<l versions. But the 
 veru worst manuscript extant ivnuld not pervert one article of our faith, oi' destroy one 
 moral preccj)t:'— Hume's Introduction, Vol. 1. 
 
168 THE TRUTH OF THE BIBLE. 
 
 sacred writings, that no portion might be lost or corrupted. Wo 
 have evidence of the radical purity of the whole, from the Greek 
 translation, or the Septuagint, which has been circulated among 
 the Gentiles as well as the Jews, from the period of nearly 300 
 years before Christ. And there is similar evidence of the same 
 effectual care for preserving the purity of the Christian Scriptures. 
 A great number of very ancient copies and versions of the New 
 Testament still exist: all of them materially agreeing with our 
 received text. 
 
 The friends and enemies of Divine revelation have acted as a 
 check on each other, and mutually contributing to preserve the 
 sacred writings pure and entire. The jealousy subsisting between 
 the Jews and the Samaritans, — and between Jews and Christians, 
 has answered the same end. And so with the differences of opinion 
 among Christians themselves. 
 
 These books, since the first period almost of their existence, have 
 been in the keeping, not of one party, but of several parties, •who were 
 opposed to each other in matters of faith, and exercised over each 
 other a -watchful jealousy in regard to what they mutually respected as 
 the only rule of faith. At a very early period, while the Jews were the 
 sole depositories of the word of God, they were parted asunder into 
 two rival kingdoms, and after the return from Babylon, when one 
 nation alone survived, not only did that one itself split into two hostile 
 sects, those of the Pharisees and the Sadducees, who diifered widely 
 from each other in their views of Scripture, but the neighbouring 
 nation of the Samaritans, in regard at least to the books of Moses, 
 stood entirely apart from the Jews as keepers of these sacred books, 
 and have preserved them with so much fidelity and care, that thouji;h 
 for nearly 3000 years they have had no friendly intercourse with the 
 Jews, and had their Scriptures written all along in a different character, 
 yet the copies that have been preserved of these are substantially the 
 same with the Jewish Scriptures. Then after Christianity began, the 
 animosity that subsisted between Jews and Christians, and the spirit 
 of controversy which they mutually cherished, caused each party to act 
 as a vigilant guardian toward the other respecting the safe and incor- 
 rupt preservation of the Scriptures, on which they alike depended for 
 the justification of their views. And within the bosom of the Christian 
 church itself, since less than half a century from its first establish- 
 ment, there have never been awanting sects and divisions, all forming 
 so many separate communities, and keeping upon each other a jealous 
 eye, lest any change should be introduced into the sacred text to suit 
 the views of their opponents. So that what has ever been the reproach 
 of the Church has at the same time ever proved the safeguard of Scrip- 
 ture ; and by an extraordinary coincidence, the worst as well as the 
 best feelings, the perversity as well as the piety of liuman nature have 
 been alike serviceable in preventing the possibility of fraud or forgery 
 in the word of God, and throwing a fence of triple security around the 
 sacredness of its contents. — Fairbairn. 
 
 III. That tlie sacred icriicrs recorded a faWtfid narraiion of 
 facts. This is corroborated by the hiijliest degree of concvrrent tes- 
 timony. From the most ancient, and impartial historians, we 
 
THE TRUTH OF THE BIBLE. 169 
 
 learn that the Jewish and Christian dispensations, did actually 
 exist at the time and in the order which the Scriptures mention ; 
 — the principal incidents concerning the Founders of these two 
 economics, are confirmed by the same indubitalilo witnesses, and 
 very many of the general events of the Old and New Testaments, 
 are related as matters of fact by contemporary historians. 
 
 The epistles of Barnabas and Clement, fellow-laborers with the 
 Apostle Paul, repeatedly refer to the gospels as acknowledged Scrip- 
 ture, and quote from them tlieir very words. The epistles of Ignatius 
 contemporary with some of the Apostles, and the epistle of Polycarp, 
 who had been taught by the Apostles, and conversed with many who 
 had seen Christ, contain numerous allusions to, and quotations from 
 the gospels and epistles : the same may be said of Justin Martyr, who 
 was converted in the early part of the second century. Irenaeus in the 
 second century wrote five books against heresies, in which nearly all 
 the books of the Scriptures are expressly named and referred to as 
 authorities ; and the voluminous works of TertuUian probably contain 
 more and longer quotations from the New Testament than are to be 
 found in all the works of Cicero. 
 
 In the third century we have a host of authors commenting upon 
 the books of Scripture : and still more numerous in the fourth century, 
 with catalogues of the number of Scripture books published, transla- 
 tions made of them, harmonies, commentaries, etc., published; and 
 the work progressed from age to age till the world was almost filled 
 
 ■with its fruits. There is nothing in the whole history of ancient 
 
 learning that can once be compared to this. "Why then doubt the truth 
 of God's word ? 
 
 IV. The Scriptures possess tlie most convincing internal marks 
 of anilienticity. The fidelity of the writers is unquestionable. 
 When persons publish a history of their own times, self-respect 
 urges them to be substantially correct. All attempts at imposition 
 would be regarded with general and just contempt. In the sacred 
 writings there is the perfect absence of every thing like artifice ; 
 there is the felt presence of every mark of truthfulness and, sin- 
 cerity. The writers discover no solicitude but to disclose the truth 
 which they had heard, and report the things which they had wit- 
 nessed. They tell an unvarnished tale, without the least appear- 
 ance of surprise, or attempt at parade, or symptoms of deceit. 
 They speak like men -svho had nothing to fear from the fullest 
 inquiry, and nothing to gain by the most implicit credit. 
 
 ■ The facts which Moses and the subsequent writers of the Old Tes- 
 tament narrate, and on which the Jewish religion was founded, were 
 addressed to their countrymen as personal witnesses of the events re- 
 corded. — That they admitted the reality of the facts is unquestionably 
 evident: for they espoused the religion founded upon them, and have 
 handed down the history, to perpetuate that religion, through succeed- 
 ing generations. Hence it appears that the circumstances mentioned 
 in the Old Testament are, strictly speaking, the testimony, not merely 
 of Moses, or of any single individual, but of the whole body of the Jews 
 from age to age. Now can any person reasonably imagine, that the 
 15 
 
170 THE TRUTH OF THE BIBLE. 
 
 Jewish nation would unanimously attest, and continue to attest this 
 history of facts? and, on the ground of them, submit to a form of a 
 religion which imposed a variety of painful restraints, if they had not 
 been persuaded of the reality of these facts? and is there the least 
 degree of probability that they were deceived in this matter? Being 
 addressed as witnesses of the events recorded, they must surely know 
 whether they had witnessed them or not ; and, as the facts were of so 
 very extraordinary a nature, it was utterly impossible that they could 
 be imposed upon by appearances. — Lardner. 
 
 The Evangelists and Apostles write as eye-'R'itnesses of what 
 they record, and evidently defy contradiction. Their testimony is 
 strictly harmonious, and their character highly honourable. The 
 facts they asserted extremely irritated many, vrho, if able, would 
 have proved their falsehood. They persist^^d in their testimony in 
 the face of persecution, imprisonment, and death, without the most 
 distant prospect of any worldly advantage. Vast multitudes, on 
 the evidence of their testimony, embraced Christianity; and even 
 they who rejected its doctrines never pretended to deny the facts 
 upon which it was founded. If a history attended by so many ex- 
 ternal and internal evidences, is not to be received as authentic, 
 what can be admitted as worthy of credit ? 
 
 "We believe the testimony of the Apostles, because, from what we 
 know of the human character, it is impossible that men in their circum- 
 stances, could have persevered as they did in the assertion of a false- 
 hood; it is impossible that they could have imposed this falsehood 
 upon such a multitude of followers; it is impossible that they could 
 have escaped detection, surrounded as they were by a host of enemies, 
 so eager and so determined in their resentments." — Chalmers. 
 
 The truth of the Bible is self-evident. The Bible records an 
 uninterrupted series of events, during a long succession of ages, 
 all which events were naturally and necessarily dependent on each 
 other ;-^the denial of one would invalidate the rest. These events 
 are combined with facts obviously existing now ; — with facts which 
 cannot possibly be accounted for, except we admit the truth of 
 Bible history. 
 
 For instance, both the Jews and the primitive Christians embraced 
 their distinct systems of religion, from a sensible conviction of certain 
 exti-aordinary and notorious facts ; and that, according to the rites of 
 their religion, they began immediately to observe certain ordinances 
 designed to commemorate these facts. A succession of the same re- 
 ligious bodies are now before our eyes, observing the same ordinances. 
 How can we account for the present existence of Jews and Christians, 
 and the peculiarities of their ceremonies, except on the acknowledged 
 authenticity of those Scriptures by which their religious profession is 
 directed ? 
 
 The following striking and convincing arguments to prove the 
 Divine authority of the Bible are excellent : — 
 
 I have four grand and powerful arguments, which strongly induce 
 me to believe that the Bible cannot be the invention of good men or 
 
THE TRUTU OF THE BIBLE. 171 
 
 angels, bad men or devils, but must be from God: viz., miracles, pro- 
 phecies, the goodness of the doctrine, and the moral character of the 
 penmen. All miracles flow from Divine power ; all the prophecies, 
 from Divine understanding : the goodness of the doctrine, from Divine 
 goodness ; and the moral character of the penmen from Divine holi- 
 ness. 
 
 Thus I see Christianity is built upon four grand pillars, viz,, the 
 power, understanding, goodness, and holiness of God : — Divine power 
 is the source of all mirages ; Divine understanding, of all the prophe- 
 cies ; Divine goodness, of the goodness of the doctrine ; and Divine 
 holiness, of the moral character of the penmen. 
 
 Tiie Bible must be the invention either of good men or angels, bad 
 men or devils, or of God, 
 
 1, It could not be the invention of good men or angels, for they 
 neither would nor could make a book and tell lies all the time they 
 were writing, saying. Thus saith the Lord, when it was their own in- 
 vention, 
 
 2, It could not be the invention of bad men or devils, for they would 
 not make a book which commands all duty, forbids all sin, and con- 
 demns their souls to perdition for all eternity, 
 
 3, Therefore, I draw this conclusion, that the Bible must be given by 
 Divine inspiration. 
 
 Even the character and conduct of Judas Iscariot furnish us with a 
 strong argument for the truth of the Gospel. How came it to pass 
 that he first betrayed his Master, and then was so stung with remorse 
 as to put an end to his life by hanging himself? How came he thus to 
 own himself guilty of the vilest sin, when, in fact, he knew that he had 
 done an act of justice to the world, by freeing it from an impostor ? 
 For if Jesus was not what he really professed to be, he deserved all 
 and much more than what Judas was the means of bringing upon him. 
 Now if there had been any base plot, any bad design, or any kind of 
 imposture in the case, Judas, who had so long lived with Christ, and 
 had even been entrusted with the bag (which shows he was not treated 
 with any reserve,) who was acquainted with the most private life of 
 Christ, must certainly have known it ; and if he had known of any 
 blemish, he ought to have told it, and would have told it; duty to God, 
 'to his own character, and to the world, obliged him to it; but his si- 
 lence in this respect gives the loudest witness to Christ's innocence. — 
 Jieminiscenscs of the Rev. John Ryland, of Norihampton. 
 
 Again, it is quite clear that through all ages the Scriptures have 
 been publicly read and expounded in every congregation of be- 
 lievers ; so that every believer, through successive generations, 
 may be appealed to as a witness of their early existence, and their 
 truth. The influence of the Scriptures overthrew heathenish 
 idolatry, throughout the wide domain of the Roman world ; so that 
 every ruined temple, and every relic of deserted Paganism, is 
 another invincible w^itness of the Bible's verity. Through the 
 higher views they opened up, and the new relations which they 
 established, and the better spirit which they difiused, they intro- 
 duced another style of society, new institutions, new customs, new 
 
172 PARDON AND JUSTIFICATION. 
 
 ])iiildiugs ; so that in the laws, the manners, the establishments, 
 the very architecture of modern kingdoms, "we have additional 
 testimonies, and enduring monuments of the same. These gradual 
 and mighty changes were all the offspring of the progressive 
 spread of Divine truth taught in the Bible, and from the Bible, 
 and the renovating influence which accompanied the diffusion of 
 its sublime doctrines. 
 
 Lastly. The Bible has withstood the withering influence of 
 time, and all the opposition of its enemies. 
 
 "Pretended friends," says Dr. Payson, "have tried to corrupt 
 it ; kings and princes have perseveringly sought to banish it from 
 the world ; the civil and military powers of earth have been 
 leagued for its destruction ; the tires of persecution have been 
 lighted to consume it and its friends together; and sometimes 
 death in its most horrid form has been the consequence of love to 
 God's word. In opposing it, wit and ridicule have wasted all 
 their shafts ; misguided reason has been compelled, though reluct- 
 antly, to lend her aid ; and after defeats innumerable, has been 
 again dragged to the field. The arsenals of learning have been 
 emptied to arm her for the contest ; and in search of means to 
 prosecute it with success, recourse has been had to the bowels of 
 the earth, and the regions of the stars ; still the Bible remains un- 
 injured, while the armies of its assailants have melted away. 
 
 Though it has been ridiculed more bitterly, misrepresented 
 more grossly, it is so far from sinking under these attacks, that 
 the probability of its surviving until the consummation of all 
 things, is now evidently much greater than ever ! The rain has 
 descended ; the floods have come ; the storm has arisen, and beaten 
 upon it ; but it falls not, for it is founded upon a rock. Like the 
 burning bush, it has ever been in the flames, yet still it is uncon- 
 sumed ; a sufficient proof, were there no other, that God who dwelt 
 in the bush preserves the Bible. 
 
 XL. — PARDON AND JUSTIFICATION. 
 
 "Be it known unto you therefore, men and brethren, that through this man is 
 preached unto you the forgiveness of sins: and by him all that believe are justified 
 from all things, from which ye could not be justified by the law of Moses." — Acts xiii. 
 38, 39. 
 
 The gospel of salvation is the most glorious subject ever an- 
 nounced to the Avorld. The announcement of abundant harvests 
 — of the termination of war and the reign of peace— of great com- 
 mercial prosperity — deliverance from captivity, disease, or death, 
 all these, as they affect nations or individuals, may be regarded 
 with the most intense interest : yet what arc they when compared 
 
PARDON AND JUSTIFICATION. 173 
 
 with the deliverances, freedom, peace, and blessedness proclaimed 
 
 by the gospel ? The Apostle Paul delivered this message to the 
 
 inhabitants of the city of Antioch. 
 
 I. TuE Subject of the Apostle's rp.EAcnixG. Deliverance 
 from guilt and condemnation, called "forgiveness of sins/' and 
 being "justified." 
 
 1. The necessittj of sitcli a deliverance. Eendered necessary by 
 man being a sinner — against God the Divine Lawgiver — who de- 
 clares that sin shall not go unpunished. 
 
 Justification is a term used in courts of law in the sense of 
 acquittal. If the charge preferred against a prisoner cannot be 
 proved, or if there be positive evidence of his innocence, he is 
 acquitted ; if found guilty, the law detains and punishes him. 
 
 A charge has been preferred against man of having wilfully, 
 knoAvingly, and willingly acted in opposition to the Divine law — • 
 of rebellion — of insulting and resisting Divine authority. 
 
 The charge is jj^'oved by abundant^estimony. By Scripture 
 
 declarations. By observation, all around us, all on earth being 
 
 sinners. By experience, even the accusations of our own con- 
 sciences. Eom. iii. 1 — 3. 
 
 The sentence of death is recorded. " Cursed is every one," etc 
 The decree has gone forth to all the world. Every sinner carries 
 
 the sentence of death about him continually. how much is 
 
 implied in that awful sentence ! Rom. i. 3 ; ii. 9 — 12. 
 
 But man has not been left to perish. The infinite love of God 
 has provided salvation. Consider therefore, 
 
 2. The Source of forgiveness and Justif cation. It is said, 
 "through this man," meaning Jesus Christ. " Being justified 
 freely by his grace, through the redemption that is in Christ 
 Jesus." Rom. iii. 54. The term redemption denotes a price paid 
 for the deliverance of captives. Matt. xx. 28 ; 1 Pet. i. 19. 
 
 The justification of a sinner originates in the grace of God. It 
 is not the result of human merit. It can only be obtained by per- 
 fect obedience from birth to death, which man has never rendered, 
 and never can. Sacrifices, however costly, Avill not procure justi- 
 fication. Nor can it be obtained in a future state by purgatorial 
 fires, etc. The grace of God is the only source. 
 
 It is " through the redemption that is in Christ Jesus." Man 
 could not have been pardoned and justified if the honour of the 
 Divine government had not been maintained, and the authority 
 of the Divine law vindicated. All the claims of Divine Justice 
 were therefore exacted from Christ, and honoured by him, who 
 voluntarily became the sinner's substitute — his Rausomer and 
 Redeemer. 
 
 Christ honoured the law by perfect obedience — by enduring its 
 penalty — by rising from the dead. — See Rom. iii. 24 — 2G ; Rom. 
 V. 1, G— 8, IG— 18. 
 
 o. The cujoi/nient of tit is spiritual freedom. 
 15 •^- 
 
174 PARDON AND JUSTIFICATION. 
 
 (1) Forfjiveness of sins. The remission of sins is iliroiigh this 
 Man; hy his sufFerin<^s and death it "was purchased; in his name 
 it is offered, and by his authority it is bestowed. Sin is taken 
 away, Ps. xxxii. 1. It is covered. Ps. xxxii, 1 ; Ixxxv. 2. It is 
 not imputed, Ps. xxxii. 2. All sins are blotted out, Isa. xliii. 25 ; 
 Col. ii. 14. Remembered no more, Heb. viii. 12; Isa. xliii. 25. 
 
 They are entirely obliterated, Isa. i. 18. All are forgiven, 
 
 Col.'ii. 13. 
 
 (2) Freedom from condemnation, and from the law^s penalft/. 
 .fustification is the opposite of condemnation ; it is a repeal of the 
 penalty; it is the removal of punishment — the rescinding of the 
 sentence of death ; for that sentence, that death has fallen upon 
 Christ, the sinner's righteous substitute. Horn. viii. 1. " In Christ 
 Jesus:" not that we are so united to Christ as that Avhat he did 
 and suffered was actually our doing and suffering ; but the sinner 
 believing in him, God considers them as if they were one ; so that 
 his death exempts us from death, and his righteousness is imputed 
 
 for our justification. "We are treated as righteous for his sake ; 
 
 and he, though innocent, is treated as if he were guilty, that we 
 might be treated as if w^e were innocent. 2 Cor. v. 21. 
 
 II. The Instrumental means of justification Faith: **by him 
 all that believe.'' Faith is not the efficient cause, for it is God 
 who justifies; not the moving cause, for it is of free grace; not 
 the matter of it, for it is the righteousness of Jesus Christ ; not 
 the ground of it, for that would be justification by works. Gal. 
 
 ;i. il 
 
 This faith implies knowledge — of ourselves, of Christ, and of 
 the way of salvation through him — it implies credence — confidence, 
 reliance, Eph. i. 13. 
 
 The way in which penitent sinners receive justifying grace, is said 
 expressly to be " through faith in the blood of Christ," Rom. iii. 25. 
 God is "the justifier of him that believeth in Jesus," verse 26. It is 
 also said that faith or believing is counted unto righteousness, Rom. 
 iv. 3, 5, 9; that "with the heart man believeth unto righteousness," 
 chap. X. 10; that we are "justified by faith," ch. v. 1 ; and that "by 
 him all that believe are justified," Acts xiii. 39. All these varied ex- 
 pressions are of the same import, and clearly show that men actually 
 receive and enjoy the blessings of justification, b}' faith, or in believing 
 the testimony tliat God has given of his Son, 1 John v. 9, 11. Thus a 
 man is justified by faith, without the deeds of the law, Gal. ii. 16. 
 
 In consequence of being justified there is the enjoyment of 
 peace, Rom. v. 1 ; — comfort and joy, Isa. xl. 1, 2; — access to God 
 with boldness and confidence. Rom, v. 1, 2; — meetness for death 
 and heaven — hope. 
 
 III. The Perfection of this freedom. "From all things," 
 etc. 
 
 From all law charges — and delivered from all the guilt, pol- 
 lution, and power of sin. The law of Moses could not do this. 
 
TRUTH AND INFLUENCE OF THE GOSPEL. 175 
 
 Rom. iii. 19, 20; iv. 15; v. 20; vii. 9—11; viii. 3, 4; ix. 31, 32; 
 Gal. iii. 10—12, 22—25; Heb. viii. 19; ix. 9, 10; x. 4, etc. 
 
 Under the law of Moses, there were several crimes for which 
 no sacrifices were appointed, but to which the sentence of death 
 was annexed by that law ; for instance, murder and adultery. 
 Ps. li. 1(3. David, therefore, was justified not by the Levitical 
 sacrifices, but by the sacrifice of Christ. Hence Bishop Ilorne 
 observes, 
 
 David in tbis Psalm is so evangelical, and has his thoughts so fixed 
 \ipon gospel remission, that he considers the Levitical sacrifices as 
 already abolished, for their insuflBciency to take away sin : affirming 
 tliem to be (as indeed they were) nothing, in the sight of God, if com- 
 pared with the sacrifice of the body of sin, offered by contrition and 
 mortification, through faith in Him, who, in the fulness of time, was 
 to die unto sin once, that we, together with him, might for ever live 
 unto God. 
 
 The legal sacrifices could not take away guilt from the con- 
 science ; except as the penitent ofi"ender, through them had a 
 believing dependence on the promised Redeemer. " Ye could not 
 be justified by the law of Moses." That dispensation was now 
 virtually abolished ; having lost all its efiicacy, etc. 
 
 IMPROVEMENT. 
 
 1. Be thankful for the gospel which proclaims so great a salva- 
 tion. 2. Who are justified? 3. This is a justification which 
 
 gives triumph, Rom. viii. 33, 34. Its value will be found in a 
 
 dying hour at the day of judgment, when the expectation of 
 
 salvation by any other means will prove but as hay and stubble. 
 
 XLL — THE TRUTH AND INFLUENCE OF THE 
 GOSPEL. 
 
 "For this cause thank we God without ceasing, because, when ye received the word 
 of God; which je heard of up, j^c received it not as the word of men, but, as it is in 
 truth, the word of God, which effectually worketh also in you that believe." — 
 1 TfiESS. i. 3. 
 
 From the epistles sent to the church at Thessalonica, we see 
 that the gospel is the power of God to salvation to every one that 
 believeth. The conversion of the Thessalonians was very gratify- 
 ing to Paul and his colleagues ; for it was an evidence that their 
 instrumentality had been crowned with the Divine blessing. Their 
 conversion was deemed so important by the Apostles, and so exhila- 
 rating to their minds, that they constantly gave thanks to God, 
 ch. i. 2, and the text. The word of God is the same in truth 
 
176 TRUTH AND INFLUENCE OF THE GOSPEL. 
 
 and power as it was then — and its dispensation in love, in fidelity, 
 in disinterestedness, may claim the same Divine influence for 
 success at the present time. 
 
 I. The Trutu of the Gospel. "Not as the word of man, hut, 
 as it is in truth, the word of God.'^ 
 
 The Apostle was fully persuaded in his own mind respecting 
 the truth of Christianity. In his journey to Damascus he had 
 received ocular demonstration of it ; he was an eye-witness of 
 Christ's majesty and glory. Acts ix. 3, 4, 22; xxvi. 13; 1 Cor. 
 XV. 8. 
 
 God has revealed his gospel in the Scriptures, and their truth 
 is proved by abundant evidence. Consider 
 
 1. The majesty and suhlimiti/ of the style in which they are 
 writteji. The sublimity of thought, the majesty and simplicity of 
 expression; the beauty, the purity of the doctrine; — the import- 
 ance, universality, and expressive brevity of the jirecepts ; their 
 admirable appropriation to the nature and wants of man ; the 
 affecting piety, force, and gravity of the composition ; the profound 
 and truly philosophical sense discovered in it ; these are the cha- 
 racters which fix the attention to the Bible, and which we do not 
 find, in the same degree, in any production of the human mind. 
 
 "I am equally affected "with the candour, the ingenuousness, and the 
 modesty of the writers, and their unexampled and constant forgetful- 
 ness of themselves, •which never admits their own reflections, or the 
 smallest eulogium in reciting; the actions of tlieir masters. The dis- 
 tinguishing characteristics of the true sublime appear in these "writings ; 
 for when God is the object, it is sublime to say, ' lie spake, and it was 
 done ;' but the sublime occurs there because the tiling was of an ex- 
 traordinaj'y nature; and because the writer delivered it as he saw it. 
 The writers are not only completely ingenuous, for they do 7Wt even 
 dissemble their otv?i weakness — nor dissemble certain circumstances and 
 sufferings of their master, which have no tendency to enhance his 
 
 glory in the world. It is impossible, therefore, not to feel that the 
 
 purport of their writing was to bear testimony to the truth. Is it 
 possible that these fishermen who performed miracles; who said to the 
 man, 'Rise up, and walk!' and he walked! is it possible that they 
 should be so destitute of vanity as to disdain the applauses of the 
 people who witnessed the prodigies. But mark their humility and 
 disinterestedness: * Ye men of Israel, why marvel ye at this? or, why 
 look ye so earnestly on us, as though by our own power or holiness 
 we had made this man to walk?' "Who then are these men, who, whilst 
 nature is obedient to their voice, are fearful that it should be attributed 
 to their own power? How can the mind refuse its assent to such 
 witnesses? How can such narrations bo mere inventions?" — Charles 
 Bonnet, F.R.S., Natural PhilosoplLer. 
 
 2. Tlte great and ylorious design of their great Author. The 
 inspiration of the writers indicated Jehovah's design to reveal his 
 will to the human race. "All Scripture is given by inspiration 
 of God, and is profitable," etc. 2 Tim. iv. 15 — 17. Salvation is 
 
TRUTH AND INFLUENCE OF THE GOSPEL. 177 
 
 the great and absorbing subject of the Scriptures. Other subjects 
 of importance are revealed, but this, the salvation of the soul, is 
 the chief. No human mind could ever have conceived and announced 
 the plan of redemption by Christ Jesus. It emanated from the 
 mind of the infinitely benevolent God (John iii. 16), and therefore 
 the Scriptures must be the word of God. 
 
 3. The harmony of the Bible in all its parts. There is a beau- 
 tiful concurrence of history, narrative, prophecy, and doctrine, 
 among all the sacred writers throughout the Old and New Testa- 
 ment. One part does not contradict another. If by an honest 
 examination of the Book, we can find a single feature clashing 
 with another feature of it, given by any one of the writers, scat- 
 tered throughout the length of duration in which they lived, and 
 placed in the variety of circumstances by which they were sur- 
 rounded, then the Bible lacks evidence of a Divine origin. But 
 if the features of this one system are found to vary only in develop- 
 ment, but never exhibiting a discrepancy ; varying only because 
 by some they arc more fully disclosed than by others, but never 
 contradicting one another ; if we find that all the features of the 
 Bible exhibit thus one beauteous whole, then we are warranted to 
 declare that this uniformity of testimony was given and continued 
 by the power of God. 
 
 Do not forget that the sacred writers lived at difierent times — 
 and in difierent parts of the world. 
 
 "In the whole history of tho world," says Dr. Chalmers, "there is 
 nothing that bears the least resemblance to this — an authorship be- 
 ginning with Moses and ending with tlie apostle John — that is, sus- 
 tained by a series of writers for 1600 years, many of them isolated 
 from all the rest, and the greater part of them were unknowing and 
 unknown to each other, insomuch that there could be no converse and 
 no possible concert between them. A conspiracy between parties or 
 individuals so situated had been altogether superhuman. Their lots 
 were cast in different generations; and nothing can explain the con- 
 sistency or continuity of their movements, towards one and the same 
 great object, but that they were instruments in the hand of tlie one 
 God, who, from generation to generation, keeps unchangeably by the 
 counsels of his unerring wisdom and the determinations of his unerring 
 will. The convergcncy towards one and the same fulfilment of so many 
 difierent lights, appearing in different ages of the world and placed at 
 such a distance from each other, admits, we think, of but one interpre- 
 tation; nor, without the power and prescience of an over-ruling God, 
 can we account for that goodly, that regular progression of consenta- 
 neous and consecutive authorship, which is carried forward by the 
 legislators and seers and historians of the children of Israel." 
 
 4. The labours, sujjerings, and disinterestedness, cspecialhj of the 
 apostles of Christ. See the Note, page 77. 
 
 The Apostles could expect no worldly advantage, nor reputation 
 of character, by circulating and advocating a falsehood. They 
 must have seen that the result of such a course would be infamy 
 and ruin. In the publication and advocacy of Christianity, 
 
178 TllUTII AND INFLUENCE OF THE GOSPEL. 
 
 they had contempt, imprisonment, torture, and death before them ; 
 3^et they un^hrinkinfyly dared them all ; and for this invincible 
 reason, — they had seen Christ, had been Avith him as his disci- 
 ples, and vrere " eye-witnesses of his majesty and glory/' And 
 they themselves -were endued with powder from on high to work 
 
 miracles, as a proof that they were Divinely commissioned. 
 
 Think too of their strict morality — of their sanctity — of their 
 entire consecration, their souls being absorbed with the work of 
 God — of their disinterestedness ; not seeking their own, but that 
 of others — and of their resistance even unto blood ; think of these 
 brilliant and stubborn facts with humility and prayer, and without 
 prejudice, and the judgment will pronounce the verdict. The 
 finger of God has written the Bible ! And these men had no 
 means of collecting together such a mass of facts harmoniously 
 narrated ; such a mass of doctrines harmoniously stated ; such a 
 mass of institutions so exalted and appropriate ; — in short, they 
 could not have written such a book but by the inspiration of 
 God.* 
 
 5. Tlie testimony of God himself. lie has spoken by Miracles, 
 [see page 27.] He has spoken, is now speaking, and will continue 
 to speak by Prophecy, [see page 09.] 
 
 Lastly, it will appear from the preceding evidences, to every 
 candid and unprejudiced mind, that the gospel is the message of 
 
 God. The reason of infidel opposition to the gospel, arises fiwm 
 
 the depravity of their hearts. "Men love darkness rather than 
 
 light," etc. It arises too from gross ignorance on their part, 
 
 which is especially shoAvn in unfamiliarity with the Scriptures. 
 Mr. Alexander Campbell, of the United States, thus expressed 
 himself, when discussing with Robert Owen : — 
 
 "But, fifter all Mr. Owen's great reading and research, there is one 
 book which he has not often read, and which above all others he ought 
 {even to attack it successfully,) often to have read. I need not tell you 
 that this is the Bible. It is true, indeed, that lie told me he read it 
 some two or three times when an infant at school; but what of that? 
 At this I am astonished. How dare any man attack a book of such 
 high pretensions, from a school-boy-reading of it ! But this is in luii- 
 son with the sceptical school. Thomas Paine wrote against the Bible 
 from recollections, and acknowledged that he had not much read it. 
 David Hume acknowledged, not long before his death, that he had 
 never seriously read the New Testament through. I have never, 
 
 * Tliny, the persecutor, bears witness to the patience and fortitude of the primitive 
 Christians under suffering. "I have put tlic question to them, whether they were 
 Christians. Upon their confessing to mo that they were, I repeated the question a 
 second and a third time, threatening also to punish them with death ; such as still 
 persisted I ordered away to be punished, for it was no doubt with me, whatever 
 might be the nature of their opinion, that contumacy and ivflfTihlc obsHnacy ought 
 to be punished." Others who were accused, " denied that they were Christians, or 
 had ever been so; who repeated after me on invocation of the gods, and with wine 
 and frankincense made supplication to your image, which for that purpose I caused 
 to be brought and set before them, together with the statues of the deities. More- 
 over, they reviled the name of Christ; iw7ie of which ihivpa, as is said, tliey who are 
 really Christians can by any means be compelled to do. These, therefore, I thought 
 proper to discharge." 
 
TRUTH AND INFLUKNCE OF THE GOSPEL. 170 
 
 to tills hour, met with a sceptic who was well acquainted with the 
 IIolj Scriptures, or who had in his writings evinced that he had 
 given them a close or critical examination. If it were lawful thus to 
 retort upon Mr. Ov.-en, I would engage to prove that his opposition to 
 Christianity is predicated upon his ignorance of it, instead of its being 
 predicated upon the ignorance of mankind, in his sense, or as he pre- 
 sumes." 
 
 II. The Reception- of the Gospel : "Ye received of the word 
 of God which ye heard of us ; ye received it not as the word of 
 men, but, as it is in truth, the word of God.'^ This languap:o 
 indicates the character and conduct of the Christians at Thessa- 
 lonica. 
 
 1. The gospel had been preaclied to iliem. This accorded with 
 the will of Christ, who has sent his p;ospel to the nations for the 
 obedience of faith. Rom. i. 5 ; xvi. 26 ; 1 Thess. i. 3. 
 
 2. They had heard the gospel — with attention, candour, humility, 
 and without prejudice. It is only in this way the gospel can benefit 
 the hearers of it. How did the Jews hear Christ? Generally 
 with the strongest prejudice and deep-rooted hatred to the truth. 
 So it is with modern infidels. .There is nothing they hate so much 
 as Christ and the Bible. Rom. viii. 7 ; 1 Cor. ii. 14. 
 
 3. The preaching of the gospel to them was attended icith Divine 
 2X)icer, and therefore they received it. 1 Thess. i. 5. It was not 
 merely the poAver of truth itself, though this often produces a very 
 strong effect. " By the manifestation of the truth," etc. 2 Cor. 
 iv. 2. There is an omnipotence in truth which cannot be resisted; 
 
 the consciences of men are made to echo to its authority. It 
 
 was the power of God which brought the gospel home to their 
 hearts. It came in demonstration of the Spirit, and not in word 
 only, 1 Cor. ii. 1 — 5 ; iii. 6, 7. 
 
 4. They received the gospel. " Ye received," etc. (1) They were 
 convinced of its truth. They did not regard it, nor treat it as 
 "the word of men;" they believed it could not have had any 
 human origin. They examined the evidences of its truth, and 
 were convinced that it was indeed "the word of God." The most 
 zealous, active, useful, and happy men are those who firmly believe 
 
 in the Divinity of the Scriptures. They received the word of 
 
 God for the purposes of salvation. They " believed" in Christ, 
 obtained mercy, and peace, and joy. They were saved, and became 
 Christ's servants. Hence 
 
 III. The Influence of the Gospel. " Which effectually work- 
 eth also in you that believe." 
 
 This is the grand experimental test of the truth of Christianity. 
 
 What was the effect of the gospel upon the Thcssalonians? 
 
 It rescued them from idolatry to the service of God, ch. i. 9 ; v. 5. 
 
 It produced faith, hope, charity, and every Christian grace, 
 ch. i. 3. 
 
 It gave them joy in the Holy Ghost, ch. i. 6. 
 
180 TRUTH AND INFLUENCE OF THE GOSPEL. 
 
 It produced emulation in holiness, ch. ii. 6, 14. 
 
 It produced victory over sin and temptation, cli. iii. 5—8. 
 
 It produced brotherly love, ch. iv. 9, 10. For piety, it made 
 them the glory of the churches, 2 Thess. i. 3, 4. 
 
 It endued them with heavenly hope, 1 Thess. ch. i. 10. 
 
 This is Christianity. It is the uniform effect of the gospel. 
 Select a thousand conversions by its power, and the tendency will 
 be found the same in each: — enlightening, converting, saving, 
 sanctifying, and will ultimately glorify. It " effectually vrorketh 
 in all that believe," and no other system can possibly produce 
 such effects. 
 
 Where is the nation of antiquity that could produce one enlightened, 
 morally enlightened principle ? No such principle was kno-mi in Greece 
 or in Rome. There was nothing there but speculation on the elements 
 and foundation of morality. Nor will it be found that any one of these 
 nations was ever able to embody in the divinities they had fashioned, 
 a single moral attribute. Their gods were the vilest passions, personi- 
 fied and worshipped; the attributes of tlieir divinities, were the attri- 
 butes of fiends. They had gods of war, of intrigue, and of every species 
 of iniquity; they had not a single divinity of morality; not a single 
 
 god of love, in its highest and loftiest sense. The free circulation of 
 
 moral health, constituting the life's blood of a nation, was unknown in the 
 very best days of the most exalted heathens when Christianity was un- 
 known ; but when we come within the confines of Christianity, new 
 principles and powers are developed, exercising a commanding influ- 
 ence over the human mind. We can trace the plain history of these 
 new influences of truth to the introduction of Christianity : but infidelity 
 has never taken up this position, to trace the history of these princi- 
 ples and influences in connection with its own cold, lifeless, and heart- 
 rending system. 
 
 Hence, then, we argvie the Divinity of the gospel from its mighty 
 power upon individuals, communities, and nations. 
 
 IMPROVEMENT. 
 
 1. As the powerful and sanctifying influence of the gospel is an 
 evidence of its truth, — are we instances of that influence ? 
 
 2. See the reason of man's hatred to the Bible. Because it is 
 full of light and purity. 
 
 3. Let the Christian cultivate a more intimate acquaintance 
 •with the Scriptures. 
 
ETERNAL LIFE RECEIVED OR REJECTED. 181 
 
 XLIL— ETERNAL LIFE THROUGH CHRIST 
 RECEIVED OR REJECTED. 
 
 "He that believeth on the Son hath evfrlasting life; and he that believeth not the 
 Son shall not see life; but the wrath of God abideth on him." — JouN iii. 36. 
 
 The mission of Christ to earth eminently displays the infinite 
 
 love of God, and deeply involves the interests of mankind. 
 
 This chapter contains a comprehensive epitome of the Divine 
 
 scheme of man's redemption by Christ Jesus. It presents to 
 
 the mind the most important doctrines, blessings, and privileges 
 of Divine grace. ^ The consequences of receiving Christ or re- 
 jecting him are vast indeed. 
 
 I. The Character and Privilege of the Christian. He 
 "hath everlasting life." 
 
 I. The blessinj. Everlasting life. 
 
 Though man is immortal, it does not follow that he has the ever- 
 lasting life here mentioned. Apostate spirits in perdition are 
 immortal, but have the very opposite of everlasting life ; they see 
 not life, but the wrath of God abideth on them. Everlasting life 
 has been lost, forfeited by sin — " paradise lost." 
 
 Paradise has been regained by Jesus Christ, as -will be shown 
 hereafter, and therefore he is "the author of eternal salvation 
 unto all them that obey him." Heb. v. 9. 
 
 (1) Believing and everlasting life, are, in some respects, simulta- 
 neous. The commencement of the exercise and the enjoyment are 
 at one and the same time. The text reads, *' He hath everlasting 
 life" — not, he shall have it. lie now enjoys the beginning of it 
 by the quickening influences of the Spirit. Eph. ii. 1, 5 ; John V. 
 
 21, 24. Spiritual life here is the commencement of everlasting 
 
 life to be enjoyed hereafter. 
 
 (2) Everlasting life is freely given to all believers. Rom. vi. 
 23 ; John x. 28 ; xvii. 2. 
 
 (3) He has the pledge and earnest of everlasting life. The work 
 of God is carried on by the sanctifying influences of the Spirit. 
 Eph. i. 11 — 14. The work of God within has ever a reference, a 
 tendency, a progress, towards everlasting life. See John iv. 14. 
 
 Kivers to the ocean run, nor stay in all their course; 
 Fire ascending, seeks the sun, — both hasten to their source: 
 So a soul that's born of God, pants to view his glorious faoo; 
 Upward tends to his abode — to rest in hLs embrace. 
 
 (4) That the spiritual life enjoyed by the believer on earth 
 shall be consummated and established in everlasting glory. There the 
 work of God shall be perfected — detached from all sin — associated 
 with all that is intellectual, elevated, and sublime. It will be 
 
 16 
 
182 ETERNAL LIFE RECEIVED OR REJECTED. 
 
 everlasting life in God's Paradise — in his heaven — in his magnifi- 
 cent dwelling-place — with departed brethren — with blessed saints 
 — with bright angels, etc., adoring cherubim and seraphim — with 
 the ever-blessed Trinity. John xvii. 24 ; Matt. xxv. 34 ; Rev. vii. 
 13, etc. 
 
 Thus everlasting life is the Divine favour enjoyed on earth, and 
 perpetuated in heaven — it is grace in its consummation — the full, 
 free, and uninterrupted enjoyment of God for ever. 
 
 2. The Author and Source of everlasting life. "lie that be- 
 lieveth on the Son/' that is, Jesus Christ. Called the Author of 
 it. Ileb. V. 9. 
 
 (1) Christ is the Divinely appointed Author. John iii. IG. Dele- 
 gated from heaven for that specific purpose. 
 
 (2) lie was the Revcaler of everlasting life, — in a manner clear, 
 distinct and glorious. " Brought life and immortality to light." 
 lie did that which neither Socrates, nor Plato, nor any of the 
 ancient sages could do. 
 
 (3) He ivas able to secure if; being the Son of God. He had 
 
 infinite power, wisdom, love, purity, goodness. lie became 
 
 flesh. John i. 14. lie shed his blood and died to purchase it. 
 
 Ileb. ix. 12—15. 
 
 (4) He freely offers everlasting life to all who believe. Indicated 
 in the text, and other Scriptures. 
 
 3. The means of enjoying everlasting life. "He that believeth 
 on the Son." 
 
 (1) He gives credence to the Divinity of Clirist's Mission. As 
 *'the sent of God." 
 
 (2) He is acquainted, with Christ ; as to his person, offices, work, 
 sacrifices, etc. 
 
 (3) In believing on the Son, he distrusts all self righteousness, 
 and all humanly devised plans for justification in the sight of God. 
 
 (4) He relies alone on the meritorious and heaven-accepted sacri- 
 fee of Christ for everlasting life. Thus the Divinity of Christ — 
 his death, resurrection, and intercession, become the basis of his 
 faith and hope. The result is pardon, perfect and free justifica- 
 tion, peace, joy, and mectness for everlasting life. 
 
 He has the foretaste, the earnest of, the longing for, and the 
 assurance of everlasting life. *' I know in whom I have believed," 
 etc. 
 
 II. The Awful state and prospect of the wicked. " He that 
 believth not the Son," etc. 
 
 1. His unbelief "He that believeth not the Son." This is 
 the character of all the wricked — they are called, unbelievers, and 
 the unbelieving. It arises from their totally depraved feeling — 
 from ignorance of themselves, of God, of the nature and bitter 
 effects of sin — from pride — from love of the world — from fleshly 
 lusts which war against the soul. It ever manifests itself in an 
 utter contempt of Divine things. 
 
THE HEAVENLY MANSIONi?. 183 
 
 Unbelief presumptuously insults the Divine TVIajesty — blas- 
 phemes his perfections — despises his goodness — impeaches his 
 veracity — and "makes him a liar," 1 John v. 10 — it indignantly 
 contemns and insults the Lord Jesus Christ — and impenitently 
 rejects every blessing and privilege of the gospel, John v. 40 — it 
 is the prolific principle producing every species of impiety and 
 wickedness. Mark vii. 21 — 23. 
 
 2. The consequences of unbelief. These are two-fold. 
 
 (1) A jxiinful deprivation. " Shall not see life.'' Unbelief will 
 prevent them from enjoying the life of grace on earth — they 
 will remain in a state of condemnation and death. John iii. 18. 
 They will "be excluded from the life of glory — never taste those 
 celestial joys — the righteous shall enter into heaven and shine 
 like the sun in the firmament, etc. — but against the wicked "the 
 
 door shall be shut.'' Unbelievers could not enjoy everlasting 
 
 life, having no meetness, no disposition, no relish for it. 
 
 (2) A dreadful endurance. " The wrath of God abideth on him.'^ 
 The sentence of deatli is not repealed — the curse is not removed — 
 God is still " angry with the wicked every day." Sin is always 
 productive of the Divine anger. God hates sin with a perfect 
 hatred. Sinners are condemned by the denunciations of the law — 
 the threatenings of the gospel — and frequently by the reproaches 
 of a guilty conscience. Like criminals under the awful sentence 
 of death, waiting for the day of execution, unbelievers are reserved 
 for the day of wrath. 2 Cor. v. 10 ; Matt. xxv. 41. 
 
 XLIIL— THE HEAVENLY MANSIONS. 
 
 "In my Father's house are many mansions: if it were not so, I would have told 
 you. I go to prepare a place for you." — Johx xiv. 2. 
 
 These words express Christ's aiFectionate solicitude for the wel- 
 fare of his disciples. He was about to leave the world. Ilis death 
 he had often predicted to them in the plainest language, yet their 
 expectations of a temporal Messiah and Prince were so strong, 
 that they lightly regarded such predictions. However, it is evi- 
 dent that on this occasion of our Lord's address, their minds were 
 full of painful apprehensions. The coming tragical events began 
 to cast their shadows before. The departure of their Lord was to 
 them a most painful event. They wimld be like sheep without 
 
 Shepherd in the midst of wolves. Christ perfectly understood 
 
 the state of their minds ; and with his own peculiar tenderness, 
 gives them consolation : — " Let not your hearts be troubled." 
 
 I. The Scene of the "many Mansions." "In my Father's- 
 house." 
 
 This description conveys the idea 
 
 1. Of Locality. "Where this house is, no one can say. But it 
 
184 THE HEAVENLY MANSIONS. 
 
 must be where God is. Though he fills all places ; though the 
 heaven of heavens cannot contain him, yet in the boundless uni- 
 verse, there is one peculiar, appropriate, and magnificent place 
 which he has allotted for himself, his attendants and saints, to 
 dv^'cll in for ever. It is there he holds his court — manifests his 
 love — and reveals his glory. 
 
 That heaven is a place appears certain ; because it is destined 
 to receive into its capacious mansions at the last day, the glorified 
 material bodies of all the saints ; and even now that of Christ, and 
 those of Enoch, Moses and Elias, are there. As, therefore, there 
 cannot be body without place, it becomes obvious that there must 
 be a place, — a place fitted for receiving and containing bodies 
 that are material. True, those bodies will undergo some change — 
 probably transformed into spiritual bodies, to possess no longer 
 animal but spiritual sensations and tendencies: still it will follow 
 that place will be as much required for the abode of the body, as 
 if it retained all its materiality ; unless we admit the wild and 
 uncomfortable conjecture, that it will float about in some myste- 
 rious way in the regions of space for ever. Spirit being a crea- 
 tion, must be a substance ; and to speak of a thing being created, 
 and not requiring place, is an absurdity. That which occupies no 
 place must be nothing. 
 
 Heaven has been too much considered as a state only, and not 
 as a place; and thus it has lost much of the interest which it 
 would have otherwise created in the mind. It is true that heaven 
 derives its attractive influence from its being a state of happiness ; 
 for what is jjlace, even the most beautiful, when the mind is 
 unhappy ? It is not in the noblest mansions, nor in the most mag- 
 nificent objects, to chase sorrow from the heart. Yet still, to a 
 gladdened mind, joy will be increased by the presence of whatever 
 is really beautiful and grand, and a new influx of pleasure will 
 roll in upon the soul at the sight of every fresh object of interest. 
 And such will be the effects of contemplating heaven as a ^^Zace. 
 In addition to the bliss produced by the thought of infinite purity, 
 uninterrupted intercourse with God, and unlimited knowledge, in 
 heaven, — is there no bliss in the thought that we shall enjoy this 
 happiness in a region more lovely than Eden, and surrounded 
 with scenery infinitely more beautiful and enchanting than any 
 this terrestrial orb can present to our view? 
 
 2. The idea of Grandeur. " My Father's house." The house 
 of Deity. How magnificent must that house be which is the resi- 
 dence of the infinite Creator and Governor of all worlds — the 
 Head of a boundless universe ! On this earth there are costly 
 mansions of beauty, and palaces of astonishing splendour ; but the 
 chief palatial residence is that assigned to royalty — that is super- 
 eminently glorious. So in the boundless universe, God's residence 
 is the mo'st elevated, rich, extensive, majestic, beautiful, and glo- 
 rious. The Almighty Architect of the universe built it. Look at 
 his works around you — though cursed and withered by sin, yet 
 they still possess vast beauty, and they declare the glory of God. 
 
THE HEAVENLY MANSIONS. 185 
 
 God made the heavenli/ Jiouse — God dicells in it — that is the idea 
 of grandeur. He has made that high and lofty place for himself 
 and his redeemed to dwell in — the "poor worm Jacob/' the 
 broken-hearted and contrite publican, the penitent malefactor, the 
 chief of sinners, the loss than the least of all saints, and millions 
 upon millions saved by Christ, shall dwell in his Father's house 
 for ever — and this Divine purpose manifests the grandeur of grace! 
 The heavenly house is represented as infinitely beautiful and 
 lovely. 
 
 "When we survey the lofty and lovely scenery of nature, and gaze on 
 her sunlit prospects, in which every object is adorned with beauty, and 
 hear the sweetest melodies wafted on the breeze, we reason, if a world 
 like this, wasted by the curse, be yet so fair, may there not be in the 
 vastnesses of immensity, another world, the heaven of God, and of 
 angels and saints, pf infinitely surpassing beauty and glory, abundant 
 in every thing to gratify the desires and wishes of the immortal mind? 
 
 The beauty of the ancient Eden was great ; the glory of the heavenly 
 Paradise is infinitely greater. The beauty of Canaan was most en- 
 chanting — but earth, with all its remaining loveliness, is but a miser- 
 able desert, a waste-howling wilderness, Avhen compared with tlie 
 '■'■ Father'' s housed The foundations of the heavenly city are decorated 
 with all manner of precious stones. Its dimensions are wonderfully 
 great. Its wall is of jasper; its buildings are of pure and pellucid 
 gold ; its gates are pearls ; its watchmen are angels. The throne of 
 God and the Lamb is in the midst of it. Out of this throne proceeds 
 the river of life, and on its banks stands the tree of life, yielding the 
 various fruits of immortality. No iniquity is found here. No night 
 overcasts the sky. No moon shines. No sun arises. The hours of 
 darkness are unknown here. " The Lord God Almighty, and the Lamb, 
 are the temple" of this Divine residence ; the Sun which shines with 
 the splendour of everlasting day. 
 
 Purity gives to the " Father's house" loveliness and beauty. 
 'Whatever physical, mental, and moral deformity exists in this 
 world, it has been caused by sin. Sin has made this world a val- 
 ley of tears — a place of incessant weeping — a field of blood, and 
 the land of death. All that annoys, irritates, and distresses here, 
 is the product of sin ! ! to think of the heavenhj house as having 
 no sin existent there — of the church there as washed in the Ke- 
 deemer's blood, sacrificed by the Spirit, " not having spot or wrin- 
 kle, or any such thing,'' — perfectly beautiful and glorious in the 
 image of God, "entire, wanting nothing." 
 
 3. The language conveys the idea of home. " My Father's 
 house" suggests this idea. From that house he came, and for a 
 season sojourned in this world of sorrow. lie therefore left his 
 home, but having finished his work, was about to return. "I go 
 unto the Father;" (John xiv. 28,) that is, I am going home. So 
 Christ's disciples sojourn in a distant part of God's dominions; 
 
 but they will soon reach their home. They are crossing the 
 
 ocean of this life, and faith sees, and hope expects to reacii, tlioir 
 Father's house — their home; for Jesus calls his people " brethren,'^ 
 16-^- 
 
186 THE HEAVENLY MANSIONS. 
 
 lleb. ii. 11 ; and they desire to be with him in the " Letter 
 country," their Father's house, Ileb. xi. 16. " Behold, I ascend to 
 my Father and your Father," etc. John xx. 17. Ilence be- 
 lievers especially^n their dying moments, have rejoiced in heaven 
 as their home : 
 
 Uv. Brewer said, "0 what a world am I going to ! Here all is sin, 
 and all is sorrow, but there, everlasting joy. Jesus is standing to re- 
 ceive my spirit. My heart, and my flesh faileth, but God is the 
 sti'cngth of my heart, and my portion for ever." 
 
 "It will not be long, (said j\Ir. Toplady.) before God takes me; for 
 no mortal man can live (bursting into tears) after the glories which God 
 has manifested to my soul." 
 
 Dr. Rowland Taylor, when drawing near the town of ITudley, in 
 Suffolk, where he had been a minister, and was now going to be a 
 martyr — being asked how he did — answered, *' Never better ; for now 
 I know that I am almost at home!" — And looking over the meadow 
 between him and the place where he was to be immediately burnt, he 
 said, "Only two stiles more to g*t over, and I am at my Father's 
 house." And when the venerable Mr. Mede was asked how he did, 
 replied, " I am going home as fast as I can, as every honest man ought 
 to do, when his day's work is over; and I bless God I have a good home 
 to go to." 
 
 II. The Nature and Excellency of these Mansions. 
 
 Christ alludes to the various apartments in the temple, and the vast 
 number of persons lodged there, 1 Kings vi. 5 ; Jer. xxxv. 4, and by a 
 striking simile from them he represents those numerous seats of 
 heavenly bliss which his Father's house contained, and which were 
 prepared for the righteous. 
 
 This representation of heaven implies, 
 
 1. Ample accommodation. " Many mansions." As in the ancient 
 temple there was no lack of accommodation for the larj^e number 
 of officials and servants, so heaven will possess more than ample 
 room for the "many sons," and "the great number which no man 
 can number," whom Christ will bring to glory. The family will 
 be innumerable, and the house will be vastly capacious. The 
 number of apartments in Solomon's temple was limited ; the num- 
 ber in the celestial temple will be unlimited. I am going home, 
 says Christ, to my Father's house, and there will be ample room 
 
 for you. glorious thought! they "shall come from the 
 
 East," etc. 
 
 2. Variety. "Many mansions." The sources of felicity will 
 be numerous and diverse. God will explain mysteries— communi- 
 cate light— and the wonders of redemption and grace will be con- 
 stantly unfolding themselves. God will continue the operations 
 of his wisdom and power in the boundless universe, the knowledge 
 and inspection of wliich will be a source of infinite pleasure to the 
 glorified saints. The companionship of angels — recognition and 
 communion with relatives and brethren — the worship of God — the 
 
THE HEAVENLY MANSIONS. 187 
 
 lofty and melodious music — the glorious habiliments, the ethereal 
 nature of the glorified body and soul — all these, and much more 
 abundantly, imply most interesting variety. 
 
 3. Therefore the heavenly mansions will be injinitchj felicitous 
 and adapted to sanctijied soids. This is evident from what has 
 already been stated : — the locality — the grandeur — the beauty and 
 loveliness of the Christian's home in the "Father's house." Yes, 
 they are mansions of imrity — of loiinternqjtcd and undisturbed re- 
 pose — a '*rest" of intellectual light, etc. 
 
 4. Mansions of Stability. Not like a tent or tabernacle, always 
 changing places. There are no mutations in heaven — no rever- 
 sions — no change from good to evil for they are 
 
 5. Mansions of eternal permanency. " Mansions," in the original 
 Morat, from Mftiw, which means to remain, to continue, or abiding 
 places — called in another place, " everlasting habitations," 2 Cor. 
 iv. 17, 18 ; V. 1. Mansions of immortality ! how different from our 
 dwelling-place here, which is full of change, sin, sorrow, and 
 death ! 
 
 III. These Mansions are prepared by Christ. " I go to pre- 
 pare." 
 
 Christ was going to his cross — to his grave — to his intercession 
 in heaven, to prepare a place for his people. 
 
 1. By his Sacrificial death. He was going to that — going to 
 the garden and its agony — to the Jewish tribunal with its insults, 
 mockings, and scourging — to Calvary to suffer and to die. "I 
 go," etc. I have fulfilled the law, glorified my Father, and now I 
 go to Golgotha, to endure the penalty denounced against trans- 
 gressors. The bitter cup is mingled for me to drink — the baptism 
 of blood is prepared — the curse is coming upon me — the fire of 
 Divine wrath is descending, and gathering around my soul ! I 
 go! but I shrink not; "for the joy that is before me, I will endure 
 the cross," etc. For your salvation, I will die. I go — to rend the 
 vail — to break down the middle wall of partition — to open a new 
 and living way. See Eph. v. 2. 
 
 2. By his res^irrection. He was going to the grave to rise — to 
 triumph over mortality, that we might rise and triumph too. Rom. 
 iv. 25 ; John xi. 25 ; 1 Thess. iv. 14, etc. 
 
 3. By carrying oitr nature into heaven. There " our Forerunner 
 is for us entered." Hob. vi. 20. Heaven had been the abode of 
 his Divine nature, and not as yet of his human nature. But in 
 that nature he was going home, that by his spotless sacrifice he 
 might appear in the presence of God for us. 
 
 Thus the believer may rejoice. " My nature is already in heaven in 
 the presence of my Saviour. I, as a man, am now degraded by sin, 
 wretched, sickly, and dying — my nature is subject to anguish and to 
 mortal decay; but 1 see man in the person of my Rc«.]eenier on the 
 throne of God. Mean as man may be here, he is exalted there. The 
 great High Priest, who in human nature atoned i'or our sins, Las 
 
188 THE HEAVENLY MANSIONS. 
 
 carried that nature, in inseparable union with the Divine, into the 
 celestial temple, and has taken possession of it for man in the very 
 nature of man. 
 
 When Christ went into heaven as our High-Priest, to present his own. 
 sacrifice before the Father on our account, he prepared a place for us, 
 "which the Apostle expresses by his purifying or consecrating tho 
 heavenly places in which we are to dwell, which would have been 
 polluted by the entrance of such sinful creatures into them. Heb. ix. 
 23, 24. So the tabernacle was consecrated, Ex. xxix. 36, 37 ; Lev. 
 xvi. 16. 
 
 Behold, then, Christ preparing a place for us by the adminis- 
 tration of all his mediatorial offices in heaven. Ilis blood falls 
 upon the mercy-seat — he pleads, and is heard. He commissions 
 his Spirit, and he descends. 
 
 IV. The Certainty of the existence of the heavenly man- 
 sions; " if it were not so, I would have told you.'-' 
 
 It is not my interest to deceive you. I "take pleasure in the 
 prosperity of my servants.'' '' I am the faithful and true Witness.'' 
 I can never deceive those whom I have loved with an everlasting 
 love. If it were not so: — I know whether it is so or not — and I 
 affirm that it is so ; for I have come forth from that heaven, my 
 Father's house, and that is " the kingdom prepared for you," etc. 
 My mission to earth is a proof that it is so ; for had there been no 
 heaven lost and to regain, I should not have been sent. You have 
 seen my miracles ; they testify of me. You know my sufferings 
 and privations — my disinterestedness, benevolence, and compas- 
 sion — that I have refused earthly honours — you know my character 
 — it is perfect, for I challenge the whole universe, " which of you 
 convinceth me of sin? What motive then could I have had in 
 attempting to deceive you? I speak as one having authority — 
 " in my Father's house are many mansions" — I am " the Author 
 of eternal life" to those that believe. " If it were not so, I would 
 have told you." 
 
 As Mr. Jay observes, "If it had not been so, he could have told 
 them. If it had not been so, he should have told them. If it had not 
 been so, he would have told them." 
 
 improvement. 
 
 I. Are we prepared for these mansions ? For they are prepared 
 for a prepared people. 2. Rejoice in what Christ has done, and 
 is now doing for you. 3. Anticipate the time when your tents 
 shall be struck, and you shall enter the temple above. "I will 
 come again, and receive you to myself," etc. 
 
THE VOICE or the beloved. 189 
 
 XLIV.— THE VOICE OF THE BELOVED. 
 
 "The voice of my Beloved! behold, he cometh." — Song ii. 8. 
 
 This Song is a Divine allegory in the form of a pastoral ; and 
 represents the reciprocal love between Christ and his Church, 
 under figures taken from the relation and affection which subsist 
 between the bridegroom and his espoused bride ; an emblem con- 
 tinually employed in Scripture. To undervstand it aright, we 
 must consider the Redeemer as loving and beloved of his Church. 
 The marriage contract is already ratified, but the completion of 
 this blessed union is reserved for the heavenly state. Let this 
 Book be read with a spiritual mind, or it will be " a savour of 
 death unto death." 
 
 I. The Beloved ; " My Beloved." 
 
 The Beloved had withdrawn from the bride ; but with rapture 
 she again hears his voice, and perceives the tokens of his return, 
 "leaping upon,'' or " over the mountains," skipping upon the 
 
 hills. This may apply to the ancient believer's expectation 
 
 of the promised Saviour coming in the flesh : they heard his voice 
 by the prophets, and every age gave fuller intimations of his ap- 
 proach. Though he seemed to delay, yet he was coming with 
 speed and alacrity; nor could any obstructions prevent his ap- 
 proach ; but he would surmount them as the hart does the moun- 
 tains and hills. '^ 
 
 1. Christ is the Beloved of the Father, Isa. xlii. 1. The expres- 
 sion, "the only begotten Son, which is in the bosom of the 
 Father," John i. 18, represents the Divine affection. " This is my 
 beloved Son," etc. Matt. iii. 17 ; John xii. 23, 27—30. " The 
 Father loveth the Son, and hath given ■ all things into his hand," 
 John iii. 35. lie has given him the Church — its "government is 
 upon his shoulder" — a commission and the power to redeem them 
 — and the treasures of infinite grace with which to bless them — he 
 has exalted him — and given him universal empire. Ps. ii. 8 ; Rev. 
 vix. G, 16. 
 
 2. Christ is the Beloved of the Angels, 1 Pet. i. 12 ; 1 Tim. iii. 
 16. Angels from eternity loved him — they admired and loved 
 him in the various stages of his life — from his birth in Bethlehem 
 to his death at Golgotha. At his birth crowds of angels descended 
 from heaven, and hovered over the place where their incarnate 
 God lay in a manger, Luke ii. 10 — 14 ; Ileb. i. 15. At his tempta- 
 tion, angels ministered unto him, Matt. iv. 11. When agonizing 
 
 * In this sense (read verse 8th and 9th), "the wnll" behind which he stood, "the 
 ■windows' through which he looked, and " the lattice" through which he showed some 
 glimpses of his ^lory, represent the types and ceremonies of the law, and the pro- 
 phecies especially relatinc: to. that event: these in part revealed him, yet po that he 
 was concealed from unbelievers; and. but dimly seen by believers; yet his eyes were 
 vipou them, and they became in some degree acquainted with him. 
 
190 THE VOICE OF THE BELOVED. 
 
 in Gethsemane they were there, Luke xxii. 43. And on the cross 
 they saw him expire! John i. 51. 
 
 Around the bloody tree 
 
 They prcss'd with strong desire 
 
 That -wondrous sijrht to see, — 
 
 The Lord of life expire! 
 And could their eyes have known a tear, 
 It had dropt there in sad surprise. 
 
 They watched his grave — rolled away the stone from the sepul- 
 chre, and opened the prison-doors that the rising Conqueror might 
 march forth. They formed his glorious retinue when he ascended. 
 "The chariots of God/' etc. Ps. Ixviii. 17. 
 
 Yes, when array 'd in lipht, 
 
 The shining Conqueror rode, 
 
 They hail'd his rapturous flight, 
 
 Up to the throne of God ; 
 And wav'd around their golden wing.". 
 And struck their strings of sweetest sound. 
 
 And now in heaven Jesus is the darling of angels. His name 
 sounds from all their harps, and his love is the subject of their 
 seraphic sengs. They cry with a loud voice, "Worthy is the 
 Lamb," etc. Rev. v. 11, 12. It is the song of the angels — it is the 
 song of the redeemed : — 
 
 Jesus, the Lord, their harps employs; 
 
 Jesus, my Love, they Mug: 
 Jesus, the name of both our joys, 
 
 Sounds sweet from every string. 
 
 3. Christ is the Beloved of Jiis people. " Unto you therefore 
 which believe he is precious," 1 Pet. ii. 7, or precioitsness, all pre- 
 ciousness, and nothing but preciousness. The world despises him 
 and regards him as "a rock of offence," but he is precious to God 
 who knows him best — and precious to believers. Faith induces 
 them to look upon persons and things as God does ; conforming 
 their sentiments to his. Christ is the Father's beloved Son, in 
 whom he is well-pleased, and he is their beloved Saviour, in whom 
 they are well-pleased. 
 
 Everything about Christ is excellent and glorious, and there- 
 fore thc}^ love him. For his dignity and glory — or his infinite 
 love and condescension — for his perfect obedience to the law — for 
 his loveliness of character — for his wise and beautiful teaching — 
 for the work of redemption — and the gift of his grace, they love 
 him. 1 John iv. 19. 
 
 They show their love by service in his cause — caring for it, 
 praying for it, helping it forward — consecrating to it every talent. 
 They are careful of his honour — guard it from reproach — and 
 boldly avoAv themselves on the Lord's side. 
 
 Those that love Christ, love all that belong to him. They love 
 the brethren. 1 John iv. 7 — 11. 
 
THE VOICE or THE BELOVED. 191 
 
 II. The Revelatiox of the Beloyed. " The voice of my Be- 
 loved." He reveals himself. 
 
 1. By his word. There his voice is heard, whether in tho 
 private perusal of it, or in the public ministration of it. That 
 word, which is the voice of the Beloved, speaks his character — 
 his Avill — his laws — his gospel. It reveals him as the mighty 
 Saviour. How sweet is the voice of the Beloved in the gospel ! 
 " My sheep hear ray voice,'' John x. 27 ; xvii. 37. The voice of 
 his atoning blood sounds sweetly in their ears. It '* speaketh 
 better things than the blood of Abel," or of any of the ancient 
 sacrifices. 
 
 2. By Jiis Sjjirit dwelling in the heart. This is the inward voice 
 of the Beloved — a still- small voice, inspiring with light, peace, 
 joy, faith, patience, hope, etc. 
 
 Observe this voice is pleasant; ''Never man spake like thia 
 man." 
 
 It is instnictive, giving information on the most important 
 matters. It is influential. It raises the dead sinner to life — it 
 calls back the wanderer, and. restores the prodigal — it animates 
 the Christian pilgrim to perseverance — and the Christian soldier 
 to continued conflict and victory. 
 
 III. The comixg of Christ : " Behold he cometh." Then his 
 voice is heard as the signal of his approach. 
 
 1. This was the language of primitive and expectant saints, 
 " waiting for the consolation of Israel." They looked by faith 
 over "the wall" of partition, and through "the windows" and 
 "lattices" of types and shadows, they saw Christ in the distance, 
 and said, "Behold he cometh." 
 
 2. He came by his incarnation, when he came in the form of a 
 servant, and clothed with humility. He came to die. " I am 
 come that you might have life," etc. " This is a faithful saying," 
 etc. 1 Tim. i. 15. 
 
 3. He comes to the poor penitent sinner in his distress, and says, 
 " Come unto me," etc. Matt. xi. " Thy sins are forgiven thee," etc. 
 
 4. He comes to the poor, afflicted sai7if, and sweet and consola- 
 tory is his voice. " My grace is sufficient for thee," 2 Cor. xii, 9. 
 Amid the darkness and violence of earth's tempests his voice is 
 heard ; "It is I, be not afraid." 
 
 The language is expressive of all the spiritual visits of Christ 
 to his people. He is ever ready to restore, revive, heal, comfort 
 and animate. 
 
 5. It is applicable to his coming at death to receive the soul to 
 glory. "Behold he cometh" to fetch his people home. Unplea- 
 sant to human nature is the messenger employed for this purpose 
 — the " King of terrors," — "death on the pale horse," Rev. vi. 
 7, 8 ; but as he is under the power of Christ, having been con- 
 quered by him, death is a friend. 
 
192 MAN IN A FUTURE STATE. 
 
 " When grim Deatli has lost his sting, he wears an angel's face ; and 
 he has lost his sting to a believer. I will tell you how a believer feels 
 when he sees the pale horse and his rider. (Rev, vi. 7, 8.) He is 
 something like a young gentleman at school. The time of vacation 
 conies, and his father says, "I will send for you, and you shall come 
 home." The 3'oung man has got every thing packed up, and expects 
 his father's servant to come ; he looks out at the window, and he says, 
 "Is my father's servant coming? yes; j'onder I see my father's 
 pale horse; I know it well enough; my father's servant is coming." 
 And when the servant comes, on the pale horse, does he feel sick? No ! 
 lie goes round to his poor school-fellows, and shakes hands, and says, 
 " Farewell ; — I shall be glad to see j'ou at my father's house ; I shall 
 be glad to welcome you home ; I shall see my father, my mother, and 
 my companions." And there is his father's servant, on his father's 
 pale horse. 
 
 So it is, my brethren, with an heir of God, and a joint-heir with 
 Christ. When Death comes, upon his pale horse, he does not feel faint; 
 his father's servant is coming; he shakes hands with all who are 
 around him, and says, " Farewell ; meet me in Heaven ; I will meet 
 you at the pearly gates: and I will welcome you. I shall see my 
 father, my mother, my brother, my relations, and my friends — fare- 
 well." " death, where is thy sting ; gi'ave, where is thy victory ?" 
 Ps. xxiii. 4. — Dawson. 
 
 C. To his coming in judgment to complete the salvation of his 
 people. " Behold he cometh.'' 1 Thess. i. 10 ; Jude 14 ; Rev. i. 7. 
 
 XLV. — THE IxMMORTAL CONSTITUTION OF MAN 
 IN A FUTURE STATE. 
 
 " Neitlipv cnn they die nny more; for they are equal unto the auprels; and are the 
 children of God, being the children of the resurrection." — Luke xx. 36. 
 
 The ministry of Christ consisted of revelation, teaching, and 
 the manifestation of the Divine power and love. By the latter he 
 proclaimed his credentials, as the " Sent of God," to bo Divine ; 
 by the former he instructed the ignorant sinner, and shed a clear 
 and brilliant light over his future existence. He who is called 
 the "Eternal Life," and the "Way" to it, revealed heaven to 
 man. He brought life and immortality to light by the gospel. 
 He did that which the wisest sages, or the most renowned philo- 
 sophers could not do with any degree of certainty. With them all 
 
 was conjecture: with Christ all w^aa clear and decisive. The 
 
 doctrine of a future state was rejected by the Sadducces ; they 
 believed not in a resurrection, nor in angels or spirits. They were 
 openly profane and licentious — the effect of regarding human life 
 as mere animalism. 
 
MAN IN A FUTURE STATE. 193 
 
 In the context Christ successfully encountered these infidel 
 objectors. They attempted to embarrass him by proposing vrhat 
 appeared to them a ditficulty; v. 27 — 33. The inference which 
 they desired to deduce from it was the impossi))ility of a resur- 
 rection. The answer of Christ is sublime and overwhelming; 
 V. 34—38. 
 
 The language employed by Christ indicates, 
 
 I. That in a future state, there will be a new constitution of 
 Society. 
 
 Here Society is characterized by sensualism, sin, and sorrow. 
 In heaven these will not exist at all. " The children of this world 
 marry, and are given in marriage," — but there they "neither 
 marry nor are given in marriage," v. 34, 35. There will be no 
 sexual unions, as in this world — but the absence of all sensualism. 
 Marriage is intended only for the present world, to replenish the 
 earth, and to repair the ravages that death continually makes 
 amongst its inhabitants. Marriage is a Divine ordinance, and 
 when properly contracted by the respective parties, highly honour- 
 able ; but in multitudes of instances it is associated with sin, and 
 in all cases with pain and sorrow. 
 
 The population of heaven never decreases — it is always increas- 
 ing, and will do so till God shall have gathered together there all 
 his redeemed people, who will be sinless, glorious, and immortal. 
 "Neither can they die any more." As there will be no death 
 there, sexual unions will be unnecessary; for they "are equal 
 unto the angels, and are the children of God, being the children 
 of the resurrection." 
 
 How mean and grovelling does the life of man appear here ! 
 What multitudes resemble, or exceed, " the beasts that perish." 
 Ps. xlix. 12. "The %vorks of the flesh are" frequently and 
 most awfully "manifest." A perusal of Rom. i, 18 — 32, will 
 
 exhibit to us the debased state of humanity. But through the 
 
 blessed reclemption of Christ the saints shall be constituted to 
 mingle Avith ethereal spirits before the throne. Their bodies will 
 be rendered spiritual, and all their employments and pleasures 
 will be pure, intellectual, and angelic. Divine grace 
 
 Will lift them from this abject to sublime; 
 This flux to permanent; this dark to day; 
 This foul to pure; this turbid to serene; 
 This mean to mightj'! And place them where 
 Sin will deform iio more! 
 
 II. For the Society of heaven Christians will be adapted pri- 
 marily BY BEING DISEMBODIED, AND ULTIMATELY BY THE GLORIOUS 
 RESURRECTION OF THEIR BODIES ; V. 35. 
 
 The spirit of the believer at death quits the earthly tenement 
 for ever. lie is "absent from the body, and present with tbo 
 Lord." 2 Cor. v. 1— G. Absent from a body humbled and debasod 
 by sin. ^ Absent frohi a body sluggish and inert, altogether dls- 
 proportioned to the activity o"f the mind ; and often found to be an 
 17 N 
 
194 MAN IN A FUTURE STATE. 
 
 impediment to its operations ; — a body which Pagan philosophers 
 denominated the sepulchre of the soul, and the prison of the spirit. 
 Absent from a^body %Yhich is full of moral corruption and defile- 
 ment ; being fhe principal source of temptation, as the p;ratifica- 
 tion of its various appetites are more sensible and urgent than that 
 of the mental appetite. " The body is dead because of sin."' Ab- 
 sent from a body constantly liable to pain and sickness, of frail 
 and feeble texture, whose foundation is the dust, and which is ever 
 tending to decay. 
 
 Therefore, being free from this corrupt and gravitating weight 
 of earthly matter, the soul vrill be prepared for, and spring up, to 
 enjoy all the felicities of the heavenly inheritance. 
 
 And even the body itself will be adapted by Divine power to 
 inherit the kingdom of heaven. From sin, corruption, inertness, 
 pain, sickness, and death, it will be perfectly delivered. "For 
 our conversation is in heaven, '" etc. Phil. iii. 20, 21. The body 
 will then be invested with spiritual properties; for "it is sown a 
 natural body, but it shall be raised a spiritual body.'' At the 
 resurrection, corruption shall be left behind in the grave, and 
 through the endless ages of eternity shall never appear to deface 
 the beauty, or interrupt the health of the blessed. " It is sown in 
 corruption, it is raised in incorruption." "It is sown in weak- 
 ness, it is raised in povrer." There shall be given to it the strength 
 and energy of an angel, to qualify it to bear and enjoy that " ex- 
 ceeding and eternal weight of glory.'' Inconceivable to our minds 
 will be the strength of the glorified bodies of the redeemed, when 
 they shall come forth from the tomb, fitted for being placed in the 
 presence of the unveiled splendour of Jehovah ! Wonderful con- 
 trast ! a body languishing amid the weakness of approaching dis- 
 solution, scarcely able to bear the gentlest whisper of the human 
 voice, — and this same body, in a future period of its being, fitted 
 to endure and enjoy the matchless glories of heaven. 
 
 Thus both soul and body are prepared for God's dwelling-place, 
 where they "neither marry, nor are given in marriage," Chris- 
 tians Avill be raised to associations more lasting — to employments 
 more dignified, and to pleasures more satisfying than those below 
 the skies. IIow mean and transitory will earthly connections 
 appear to the glorified saint, when contrasted with the everlasting 
 friendships of heaven ! It is a pleasing thought that though no 
 connections will exist there similar to earthly ones, yet the most 
 refined enjoyments of a social nature will be experienced. The 
 heavenly inhabitants will be actuated by one feeling. The Al- 
 mighty Spirit, like the living creature in the wheels, moving every 
 mind, the most entire harmony will exist. The Avhole will bo as 
 one family, — a family in which love will be the predominating 
 emotion, and which will be always on the increase. They will 
 have one name ; for " of Jesus the whole family in heaven and 
 earth is named." 
 
 III. This representation indicates the total axnihilatiox op 
 DEATH, and therefore a state of immortality. " Neither can they 
 
MAN IN A FUTURE STATE. 195 
 
 die any more.". It is delightful to think of a -world -where death 
 will be unkno-wn. For only consider, 
 
 1. Death is the effect of sin. 2. It is the extinction of life: 
 
 the strength departs — the blood congeals — the pulsation stops — 
 the lungs heave no more — earthly possessions and ties are surren- 
 dered. 3. It is painful to the dying, and to surviving relatives 
 
 and friends, deeply affecting. 4. Death conducts the soul to its 
 
 eternal destiny — to everlasting life, or to the blackness of dark- 
 ness for ever. 
 
 Ever since sin entered this -world, death has committed its fear- 
 ful ravages, and cast its sombre shadows over all human society. 
 This is a dying vrorld. " Our fathers, where are they, and the 
 prophets, do they live for ever?" Where, under heaven, is the 
 place in -svhich are not deposited the ashes of the saints ? In -what 
 locality find vce not a sepulchre and a -waving cypress? And still 
 the " King of terrors" triumphs ! Daily, hourly, every moment, 
 he smites, and as often the church mourns. She looks around for 
 her prophets, but they are not : for her apostles, but they are not ; 
 for her reformers, but they are not ; for her missionaries, but they 
 are not; for her pastors and teachers of former generations, but 
 they are not ; for lover, friend, and Christian brother, but they 
 are all gone do-wn to the shades of darkness. 
 
 But lift up your eyes to the land of immortality. " Neither can 
 they die any more," for they are saved hy Christ. For them he 
 ''has abolished death," and triumphed over the grave. He paid 
 the penalty which sin had merited, which rendered death dreadful. 
 He has entered the grave and risen from it as the first fruits of 
 those that sleep. The exaltation of Christ is the pledge that they 
 "can die no more." "Because I live, ye shall live also." They 
 can die no more, because death shall he ahsolutehj destroyed. " He 
 will swallow up death in victory." " The last enemy that shall 
 be destroyed is death." "And death and hell were cast into the 
 lake of fire." Rev. xx. 11 — 15. " Neither can they die any more," 
 for they are immortal as God is immortal. The bodies of the samts 
 are gone to the grave, but their spirits " live unto God," or with 
 him. See ver. 37, 38. Here the doctrine of immortality is clearly 
 taught. 
 
 *' Let it be observcii, that Abraham was dead upwards of 300 years 
 before tliese words were spoken to IMoses: yet still God calls himself 
 the God (if Abraham, etc. Now Christ properly observes that God is 
 not the God of the dead (that word being equal, in the sense of the 
 Saijdncees, to an eternal onnihilatioyi), but of the iiring ; it therefore 
 follows that if he be the God of Abraham, Isaac, and Jacob, these are 
 not dead, but alive; alive with God, though they had ceased, for some 
 liundreds of years, to exist among mortals. We may see from this, Miat 
 our Lord combats and confutes another 0})inion of the Sadducees, viz., 
 that there is neither angel nor spirit; hy showinfr that the soul is not only 
 immortal, but lives with GoJ, even while the body is detained in the dust 
 of the earth, -which body is afterwards to bo raised to life, and united 
 
19G MAN IN A FUTURE STATE. 
 
 ■with its soul by tlie miraculous power of God, of -which power they 
 ffhowed themselves to be ignorant when they denied the possibilihj of a 
 resurrection." — Dr. A. Clark. 
 
 IV. The Heavenly State will be of an angelic character ; 
 " they are equal imto the angels/' -who neither marry nor die, but 
 are immortal. Matt. xxii. 30. "Equal to the angels/' or "as the 
 angels." 
 
 1. In perfect freedom from animal and sensiial wpjyctitcs. Angels 
 have never been associated with humanity. Their felicity has 
 been infinitely greater, more refined and satisfactory than any to 
 be derived from animal nature. When Christians shall be assimi- 
 lated to angels there will not be experienced one particle of regret 
 for the surrender of earthly associations, however tender and en- 
 dearing they may have been. 
 
 2. Equal to angels in perfect pxiriiy, "not having spot,'' etc. 
 Angels have never sinned. Goodness in them has been increasing 
 from the dawn of their being until now. How gre'at their sanc- 
 tity ! How lovely their appearance! Virtue, even in this world, 
 is lovely and conimanding ; what must be its influence when seen 
 in perfection? 
 
 3. Equal to angels in Jaiowledge. The capacity will be expanded 
 to comprehend, like them, the wondrous operations of Jehovah's 
 hand. 
 
 4. Equal to angels in heauty. A man remarkably intelligent, 
 and possessing great moral excellence, is a beautiful character. 
 How beautiful must an angel be, perfectly free from animalisrii, 
 sin, and ignorance ! Sin has marred the whole creation. What- 
 ever ugliness and deformity we see around us, all has been oc- 
 casioned by sin.* 
 
 5. Equal to angels in immortaliiy In their employments, they 
 will never tire — age will never impair their powers — their plea- 
 sures are immortal, and cannot satiate — the infinitely varied 
 sources of their happiness can never be exhausted. Like God — 
 like angels, the saints will be immortal, and shall "die no more." 
 
 V. For the Heavenly state. Christians have noav the prepa- 
 ration AND THE hope. " Being the children of God, and of the 
 resurrection." This implies, 
 
 1. Their belief in the gospel, and their reliance upon Christ for 
 
 * '-If wc woro never afflicted with atiy disonse; if M-e were nc-TM- to iiuUiI^jfi in any 
 detrree of sinful passion; and if we were never to depart in our aflVntions from Cod, 
 but were eontinnally to have them in entire sulijection to him, it is impossible to 
 say what mitrhtbo the effect of tliis on the appearance of our bodies. Had Adam 
 remained sinless, it is a possible, if not a likely thinir, that he would, down to the 
 latest day of his residence in this world, have retained all the freshness and vigour of 
 appearance which he possessed when he came at first out of the hands of the Creator. 
 Sin, there is every reason to believe, has not only marred the moral beauty of the 
 Foul. but has spoiled the very appearance of our bodies. And it is perhaps in conse- 
 quence of the entire absence of sin amon<r the antrels. that one of them, after the lapse 
 of four thousand years at least, appeared to Mary still as but a youn<r man. This idea, 
 also, may help us to understand in what manner the saints in heaven will retain all 
 their freshness and beauty throughout the ages of eternity." — Leslie. 
 
BIAN IX A FUTURE STATE. 197 
 
 Balvation. Christ " ■was delivered for our offences, and rose again 
 for our justification." As penitent sinners, feeling themselves 
 helpless, and ready to perish, they depend upon Christ's finished 
 work, as confirmed and rendered valid by his resurrection. 
 
 2. They are adopted into the family of God. " Being the children 
 of God." Rom. viii. 15 — 17. 
 
 This is their preparation for heaven, and the basis of their hope 
 of it. Hence at ver. 35, it is said, " But they which shall be ac- 
 counted worthy to obtain that world, and the resurrection from 
 the dead." A parallel passage occurs in Rev. iii. 4, " Thou hast 
 a few names even in Sardis which have not defiled their garments ; 
 and they shall walk with me in white : for they are worth3^" 
 Made worthy, not by human merit, — not by self-righteousness, 
 but by the blood of Christ. The infinite merit of his sacrifice is 
 appropriated to them. That constitutes the robe of righteousness 
 in which they will boldly appear in the presence of God. Hence 
 believers rejoice in hope : " For if we believe that Jesus died and 
 rose again, even so them also who sleep in Jesus will God bring 
 with him." 1 Thess. iv. 14, etc. 
 
 It is evident therefore that ihere must be a realization of Christ's 
 power on earth in order to realize it hereafter. In John vi. 51, it is 
 written, "I am the living bread, etc. — whoso eateth my flesh and 
 drinketh my blood, hath eternal life, and / will raise him up at the last 
 day;^^ indicating the union subsisting betwixt the Redeemer and the 
 redeemed — a union close and indissoluble. That which we eat becomes 
 a part of ourselves ; our very flesh, and blood, and bones. Those then 
 who really by faith apprehend, or lay hold of Christ, are one with him, 
 mystically and spiritually, and shall consequently know the "power of 
 his resurrection," or be " raised up at the last day." 
 
 IMPROVEMENT. 
 
 1. "What a glorious prospect has the Christian before him ! 
 How dreadful the prospect of the unregenerate ! 
 
 2. How consoling is this subject under bereavement! We 
 shall join our brethren who are gone before us to heaven, and we 
 shall " die no more." 
 
 3. How thankful ought we to be for God's unspeakable gift — 
 the suffering and dying, yet risen and triumphant Jesus ! 
 
 17* 
 
198 INFIDELITY. 
 
 XLVL— INFIDELITY, OR THE EEJECTION OF 
 GOD'S WORD. 
 
 "The wise men are ashamed, they are dism.aj'ed and tak^n : lo, they have rejected 
 the word of the Lord ; and what wisdom is in them ? " — Jkr. viii. 9, 
 
 A DREADFUL charge is here brought against the Jews. It is 
 that of infidelity, or practical contempt of God's word. Yet in the 
 pride of their hearts they valued themselves for their superior 
 knowledge, and the possession of the law. But what ground had 
 they for boasting, when they were guilty of the most atrocious 
 idolatry and iniquity ? They might as well have been left in 
 ignorance with the poor Gentiles. What M^isdom could there be 
 in these Scribes who rejected the truths, precepts, and warnings 
 of God's word? They would ultimately be ashamed and con- 
 founded with their hypocrisy and rejection of the Divine precepts. 
 The same language may be applied to thousands now who reject 
 Divine revelation, not for any valid reasons, but as prompted by a 
 wicked and degenerate heart. 
 I. The Nature of Infidelity. 
 
 It is '* rejecting the word of the Lord." This will apply to the 
 unbelieving world generally; to whom the gospel has been 
 preached, and treated by them with the utmost indifference. 
 Many of these may not deny the truth of revelation, yet they 
 attach no importance to it. Others go so far as not to believe, and 
 avowedly reject the testimony of Divine revelation. The infidelity 
 of svich persons is open, acknowledged, and systematic. Christi- 
 anity they regard as an imposture and a ftilschood ; and the hatred 
 of same to Christianity is so extreme that they would gladly dispel 
 it from the embrace of mankind. 
 
 Infidelity has existed in every age. Our first parents became 
 infidel when they listened to the suggestions of the Evil One in 
 Paradise. Infidelity characterized their descendants, producing 
 that vast amount of wickedness which was stayed by the deluge. 
 Infidelity appeared again in the unhallowed building of Babel. 
 Infidelity was the great destroying sin of the Jewish nation in the 
 times of the prophets ; and when Christ appeared, infidelity ran- 
 coured in the hearts of the Jews, who pronounced Christ to be an 
 impostor, and murdered him on the cross. Infidelity excited the 
 Greek to regard the gospel as foolishness, and to deride the resur- 
 rection from the dead. What wore the Pharisees and Sadducees 
 generally, but infidels ? Infidelity instigated the church of Rome 
 to unsheath the sword, and kindle the fire of persecution, in order 
 
 to obscure the purity of religion. And at the present day, 
 
 infidelity in various forms, dctcrminately besieges the citadel of 
 Divine truth, and with infernal hate exc'laims, "Haze it, raze it to 
 the srouud. 
 
INFIDELITY. 199' 
 
 The v<arious forms of infidelity may be briefly enumerated: — The 
 denial of the Divine Existence, or absolute Athei::?m ; the denial of the 
 Divine Personality, or Pantheism, {i. e. God in every thing, and every 
 thing in God. Nature absorbed in Deity. God is in man, a tree, etc. 
 — and man, or a tree, etc., is in God) ; the denial of the Divine Provi- 
 dential Government, or Naturalism ; the denial of the Divine Pvedenip- 
 tion, (including the doctrine of the Trinity, Atonement, and Spirit's 
 influences) or Pseudo-Spiritualism: to which may be added the denial 
 of Man's Responsibility, or iudiflFerentism, and tlie denial of the PoAver 
 of Godliness. Such persons dismiss the doctrine of ajuture state, as 
 a cunningly devised fable, the phantom of piiestcraft and superstition, 
 and pronounce death to be the end of all existence — absolute annihila- 
 tion. 
 
 II. The Cause or Infidelity, or, why do men reject Christi- 
 anity ? 
 
 The causes of infidelity are more moral than intellectual. 
 
 This persuasion is greatly strengthened by a perusal of the produc- 
 tions of modern infidel writers. " Nothing can be more contemptible," 
 says Pi'ofessor Garbett, "than the argumentative resources of modern 
 intidelity. It does not reaso?i, it only postulates; it dreams and it dog- 
 matises. Nor can it claim invention^ The general strain of argument 
 brought to bear against Christianity by its modern assailants, would 
 not be tolerated for a moment within the province of purely literary 
 criticism. The determination to withstand every thing like reasonable 
 evidence, contrasts very much with the feeble argumentation by which 
 many of the truths of religion are set aside. 
 
 1. Infidelity arises from the depraviti/ of the heart. As the heart 
 is depraved, it loves neither God nor his word. The heart is im- 
 pure, and therefore resists every thing like moral restraint. AYe 
 might appeal to the experience of infidels, and sa}^ What -was the 
 first step in the process by which your minds abandoned religion ? 
 Was it by a deep serious examination of the claims of Scripture, 
 and a conviction that they were not supported? or was it not 
 rather because you felt the claims of Christian duty to be strict, 
 more strict than you wished, and then to be rid of their influence, 
 denied their obligation? While the unbelief of some has begun in 
 a spirit of speculation, in more its origin has been in an immoral 
 life ; they have indulged in and courted the speculations of scepti- 
 cism to gloze over licentiousness, or to still the remonstrances of 
 conscience. 
 
 Ah! "the heart is deceitful above all things," etc.; it hates 
 God, and recoils, in hostility, from the doctrines and precepts of 
 
 the gospel the corrupt heart is the grand source of infidelity. 
 
 This is the polluted fountain from whence flows the most perni- 
 cious streams on human society. This is the fatal poison-tree from 
 whose leaves has extended the wide prevailing pestilence which 
 blasts, and withers, and destroys, and consigns all with,in the 
 sphere of its influence to one uniform spiritual death and desola- 
 tion. He who "saw with open eye the mystery of the soul,'' 
 
200 INFIDELITY. 
 
 accounted for the rejection or feeble influence of his gospel by 
 saying, "Men love darkness rather than light," etc. 
 
 2. Ignorance. (See page 178.) On this subject we quote the 
 following striking remarks : — 
 
 "Many unbelievers desire knowledge on the great subject, but they 
 never undergo the labour of research. We suppose that of all tl»e 
 scoffers who were to come in the last days, and who were to be wilfully 
 ignorant, there is scarcely one but would be willing to receive Instoric 
 knowledge at least, provided an angel could just grasp it in his hand, 
 and throw it into his brain, without any exertion on liis part. But the 
 toil of research he never encounters. lie may snatch at some plausible 
 objection to truth, as he hears it repeated; but to impartial investiga- 
 tion he is an utter stranger. As for those who think they have inves- 
 tigated very laboriously, but who have not investigated at all, we will 
 notice them in considering another part of this subject. The millions 
 of scoffers who have come, and who now live, are ignorant of Bible facts 
 and Bible language. The profound and the unlettered, the wealthy 
 and the indigent, the talented and the stupid, are ignorant of Bible 
 facts and Bible language. To some, this may sound strange, but it is 
 not hard to prove. The matter may be easily tested. The scoffers live 
 now, and you may approach and converse with them. During a ten- 
 years' search, you are not likely to find one exception to the general 
 statenient. There was one who tried this for eighteen years, to see if 
 he could meet with any one who cast away the Bible, and who was at 
 the same time acquainted with its contents, and with the ancient 
 literature connected with the Bible. He* found some who at first de- 
 clared themselves acquainted with the subject, but who really were 
 not. After asking them, in an affectionate manner a few questions, 
 they generally confessed that their knowledge did not extend far. But 
 this fact can be seen more clearly while looking at examples of wilful 
 ignorance." — Nelson. 
 
 Infidels are ignorant of the language of tlie Bible, and that is 
 the reason of their taking and representing mere apparent dis- 
 crepancies and inaccurate translations as real or correct, and 
 exposing them to ridicule. 
 
 Hence they refer to the conduct of the Israelites, when going out of 
 Egypt, they borroived jewels of the Egyptians. They insist that the 
 Israelites acted dishonestly, because the "borrowing" implied they 
 were to return them, which they never did. But the difficulty vanishes 
 when the word rendered "borrow" is literally translated, as it .should 
 be, "ask" — "They asked of the Egyptians jewels." Hence we read 
 in the next verse, "And the Lord gave the people favour in the sight 
 of the Egyptians, so that they gave unto them" (lent we have it, 
 according to the analogy of the previous word "borrowed") "such 
 things as they required." A simple act of borrowing required no 
 Divine interposition ; but in the giving of the Egyptians, tlie super- 
 natural interference was employed, that the Egyptians might be led to 
 give them what they asked. 
 
 Infidels generally arc ignorant of pliilosophy. 
 
INFIDELITY. 201 
 
 Not long ago, a discovery vras said to have been made as to the cal- 
 culatioa of the age of the earth, resting on Ilimioo chronology, which, 
 Mccording to French astrouomy, was to overtlirow Moses, ami through 
 him Christ, but which was itself overthrown by La Place, himself an 
 
 infidel, who proved that the whole proceeded in a mistake, Again, 
 
 "How absurd," it is argued, "for Scripture to say that light was 
 created before the sun! Every school-boy knows that light cannot 
 exist without the sun." But no absurdity is manifest by considering 
 that the word "light," Gen. i. 3, refers to that substance or Jluid 
 which, when operated upon in a certain manner, produces the phe- 
 nomenon called light, quite irrespective of any such operation, or of 
 the state in which it then existed. The word in the original also 
 means, caloric, lightning, etc. 
 
 The ignorance of infidels might bo further proved, but the pre- 
 ceding instances may suffice. Let the statement of Lord Bacon 
 (well qualified in every respect to give an opinion) not be for- 
 gotten : — "A very little philosophy may incline a man's mind to 
 atheism, but depth in philosophy bringeth man's mind about to 
 religion." Multitudes, who in the outset of life, in the pride of a 
 little learning and prating philosophy, have disbelieved in Chris- 
 tianity, when they have more closely investigated science and 
 truth, have been the first to avow it, and the boldest to main- 
 tain it. 
 
 We deny not the mental distinction of some unbelievers. "We dis- 
 parage not the high attainments of Bolingbroke, Hume, or Gibbon, in 
 our own land ; or Voltaire, Condorcet, or Mirabeau, in France. But 
 they have been exceeded in talent by the advocates of Christianity. 
 Look to Barrow, Taylor. Tillotson, Butler, Paley, etc., etc., in the 
 Episcopal church — to Howe, Baxter, Watts, Doddridge, Fuller, Hall, 
 Wardlaw, Chalmers, etc., in Dissent. They were giants in intellect. 
 Then, apart from the priesthood, we refer to Lord Bacon, the founder 
 of that philosophy which has changed the character of metaphysics and 
 morals; to John Locke, who diveil into the human mind in its most 
 seciet mysteries, by the most beautiful analogies, and evolved its pro- 
 cesses; to the Hon. Bobert Boyle, a person distinguished by tlie greatest 
 attainments and research; to Sir Isaac Newton; to Milton, and to 
 h ists of individuals who in their time were the great unpaid advocates 
 cf i-eligiou, without being its priests. 
 
 Does the modern history of infidelity exhibit any instances of high 
 
 and commanding talent arrayed in support of it? Infideliiy is not 
 
 un intellectual state; for if it were so, we should be entitled to expect 
 among its advocates minds most transcendant — most fitted to grapple 
 with the pretensions and expose the hollowness of religion.. But in 
 the fact that Christians have given tone to a nation's feelings and 
 habits of thought, it is not owing to their want of intellect and reason- 
 ing power, that their belief in that religion exists; nor is it (iwing to 
 the superior intellect or acuteness of the intellect of infidels, that they 
 are infidels, — but to the moral cause previously stated. H is true 
 that infidelity often affects an intellectual speculative air to cover its 
 moral deformity, and that infidels often claim and too easily attain tjie 
 reputation of cleverness because they doubt — but how often is this 
 
202 INFIDELITY. 
 
 iutellectuAlity found to be merely supci'ficial, and the cause of infidelity 
 found to be ol" an immoral character! 
 
 3. Specidailce philosophy may be regarded as another cause of 
 infidelity. It is the natural consequence of the mind's desire 
 to penetrate into the m3'Steries of existence, and to know all 
 things 
 
 "This, in itself, is not to be regarded as an evil. It indicates a 
 thinking and reflecting age, and marks the advancement of a commu- 
 nity in mental culture. The evil is, when it spurns the investigation 
 of palpable facts and indubitable evidence, treats as empirical the 
 honest method of induction, and incautiously passes the bounds of all 
 fair and legitimate inquiry. Then it becomes intolerant of the world 
 of realities, is vainly puffed up, and, intruding into those things v.-hich 
 are not seen, would, instead of proving a handmnid to true religion, 
 assume the air of an imperious mistress, and decide its shape, dress, 
 and laws. To this charge, the greater number of the systems of 
 philosophy that have emanated from the schools must plead guilty." 
 — Pearson. 
 
 4. PoUtical agitation. When politicians have developed schemes 
 designed, as they enthusiastically believed, for the amelioration 
 of their species, they have in many instances demanded the co- 
 operation of Christians: and because they could not conscientiously 
 give that co-operation, Christianity and its adherents have met 
 with their most violent opposition. It is unquestionable that mis- 
 rule, unnecessary burdens, abuses both in church and state are 
 very distasteful, but they are not to be removed by violence and 
 
 inconsistency. Political agitation, if not regulated by true 
 
 wisdom, is a withering and freezing thing — it produces indiffer- 
 entism, and gradually draws away the soul from God — it has 
 made multitudes of infidels. 
 
 5. Sectarianism may be regarded as another cause of infidelity: 
 
 "Sectarianism has been the bane of the church. Multiplied divisions 
 have weakened her energies. A vast amount of zeal and power, which 
 should have been brought to bear on the conversion of the world, has 
 been expended in assailing and defending the several points on which 
 the Christian community has been split into fragments. Christendom 
 has often resembled a battle-field, in which the several detachments 
 of the same army, instead of combining in one aggressive movement 
 against the common foe, have raised the shout of war against each 
 other. The enemj', meanwhile, has exulted at the sight, and not only 
 been fortified in the belief that Christinnity is a profession luider whicii 
 men drive low and selfish designs, but has strengthened his position 
 in defying the armies of the living God. The storms of controversy 
 may have been overruled for purifying the atmosphere of the church, 
 and preserving in vigour the faith once delivered to the saints ; but 
 although good has come out of the evil, the evil has been manifested 
 in the consumption of so much intellectual energy and effort on internal 
 disputes, which might have been bestowed on the infinitely nobler 
 object of converting the world to God." — Pearson. 
 
INFLUENCE OF INFIDELITY. 203 
 
 G. Disappointed pride. Is it not to be feared that some have 
 united -with the Christian church in order to gain popularity, if 
 not^vealth? Have not some of them Avished for of&ce that they 
 might shine ; and others to be rulers, leaders, and sole dictators 
 in churches? Opposition to their schemes, or the -want of success, 
 formed the great turning })oint where they developed their real 
 character and designs. Disappointed men, they have become the 
 most decided and virulent enemies to the gospel. We have seen 
 such hurling, with perfect hate of heart, their spite and venom 
 against Christianity. Because they have not succeeded, nothing 
 would satisfy them but the annihilation of Divine revelation. Some, 
 whom we know, have actually become Infidel Lecturers. 
 
 IMPROVEMENT. 
 
 1. Let the professors of religion take care that they become not 
 the cause of infidelity. Calamitous is the influence of Christian 
 inconsistency. 
 
 2. Let infidels consider on what grounds they reject Chris- 
 tianity. Are their reasons valid ? 
 
 XLVII. — THE INFLUENCE OF INFIDELITY. 
 
 "And even as they did not like to retain God in their knowledge, God pare them 
 over to a reprobate mind, to do those things which arc not convenient." — Rom. i. 28. 
 
 Tins language may be applied to the character, conduct, and 
 influence of unbelievers. In the text and following verses, the 
 Apostle gives an awful picture of the influence of infidelity. It 
 has never been the source of goodness and happiness, and it never 
 will be, for it is contrary to its nature. " Can we gather grapes 
 from thorns," etc. Infidelity is like the heart, its source, only 
 evil, and that continually. 
 
 The subject of the text is the Influence of Infidelity. 
 
 I. On Infidels themselves. 
 
 1. Infidels have manifested the greatest diuersifi/, imitation, and 
 indecision in their opinions, constituting a painful experience. 
 
 What were their views of God and of man ? Ilobbes taught 
 that God exists ; but he contradicted this by maintaining that 
 whatever is not matter is nothing, — Blount that there is an infi- 
 nite and eternal God, and yet at another time asserted there are 
 two eternal independent Beings, — Bolinsbroke that it is more 
 natural to believe many Gods than one. Voltaire at first believed 
 in a finite God, but at last doubted or denied the existence of any. 
 Tindal expressed a similar doubt. Toland believed the world 
 
204 INFLUENCE OF INFIDELITY. 
 
 itself to be God. Hume at one time denied the existence of God, 
 but aftoi-Avards allowed there is a God. Respecting providence, or 
 the government of the Avorld, Blount said the world was eternal 
 and not created, — Chubb, that God does not interpose in the affairs 
 of the world at all, and has nothing to do with human actions. 
 Bolingbroke, in one part of his writings, asserts that God, having 
 formed the machine of the world, and set all things belonging to 
 it in motion, takes no further care of it than a mechanic does of 
 the clock he has wound up ; but in another place declares, that 
 Providence regards his creatures not individually but collectively. 
 Hume denied the doctrine of providence, and said it was unrea- 
 sonable to believe God to be wise and good ; that what we call 
 perfections in God may be defects. On Ilume's principle, there- 
 fore, injustice, folly, malice, and falsehood, may be excellencies 
 in the Divine character. 
 
 Blount, Chubb, and Collins, declare that man is a mere ma- 
 chine, and that the soul is material and mortal. Hume agreed 
 w^ith them ; but he sometimes says, that the soul is not the same 
 this moment that it was the last; again, that it is not one thing, 
 but many things ; and again, that it is nothing at all. Boling- 
 broke said that thoughts are nothing but the inner matter of the 
 body in motion ; that there is no conscience in man except arti- 
 ficially ; that man is only a superior animal, lives only in the 
 present world, and that the soul grows in proportion to the body. 
 Infidels reproach Christians with their different creeds and dissen- 
 sions, but let them look at home. Probably the poor Heathen 
 philosophers Avere not more divided in sentiment on the most im- 
 portant subjects than the modern Infidels of Europe. Such 
 
 mutation and indecision must have constituted a painful expe- 
 rience, 
 
 2. Consider tlie moral influence of infidcliff/. What are the 
 merits of that system, that boasted liberty proposed as a substi- 
 tute for religion ? It is the liberty of indulging in evei*y kind of 
 sensuality, without the fear of future consequences — the liberty 
 of subjecting the powers of the soul to animal appetites — the 
 liberty of laughing at the superstitions of those who are under 
 the salutary restraint of religious scruples; the liberty of ridi- 
 culing the idea of a judgment to come; the liberty of conjecturing 
 that death is an eternal sleep ; that God takes no notice of the 
 moral conduct of men. And to what terrible extravagant lengths 
 has this baseless presumption carried some infidels ! Their daring 
 assertions have sometimes shocked and repelled their most sturdy 
 companions. Du Clos, an honest man and a liberal philosopher, 
 disgusted Avith the extreme licentiousness of the doctrines broached 
 by the infidel sect, exclaimed, " These men will do so much, that, 
 at length, they will make me religious." Voltaire, after indulg- 
 ing a train of infidel refiections on the state of man, writes, "I 
 tremble upon a review of this dreadful picture, to find, that it 
 implies a complaint against Providence ; and I wish that I had 
 never been born." 
 
INFLUENCE OF INFIDELITY. 205 
 
 Look at the moral character of some of the principal infidels. 
 Infidelity has corrupted them. The rejection of ail moral restraint 
 must necessarily have a demoralizing influence. 
 
 Lord Herbert, the first author who wrote on Deism, assorts that the 
 indulgence of hist and anger is no more to be bb\med than the thirst 
 occasioned by dropsy or drowsiness produced by a lethargy, Ilobbes 
 asserted that every man's judgment is the standard of right and wrong ; 
 that every man has a right to all things, and may lawfully take them 
 if he can. Bulingbroke taught that the chief end of man is to gratify 
 the appetites of the flesh; and that adultery is no violation of the law 
 of nature ; and that there is no wrong in the greatest lewdness. Ilumo 
 maintained that self-denial, self-mortification, and humility, are not 
 virtues, but are useless and mischievous; that adultery may be prac- 
 tised if men would obtain all the advantages of life; that if genei-ally 
 practised it would in time cease to be scandalous. He declared suicide 
 to be lawful and commendable. Rousseau made his feelings the stand- 
 ard of morality. "All that I feel to be right," says he, "is right: all 
 that I feel to be wrong is wrong;" and so morality is anything any 
 men choose to make it; and it is a different thing all the world over. 
 Ridiculing the existence of another world, Diderot said there Avas no 
 difference between him and his dog except habit. Thomas Paine, a 
 great favourite with the lowest infidels, was a profane swearer and a 
 drunkard. It stands upon oath before a court of justice, that religion 
 was his favourite topic when he was intoxicated. An intelligent 
 person (Grant Thorburn) who knew iiiin, thus describes hitn: — 
 "He was an unprincipled and despicable traitor, who had sunk in his 
 own estimation as well as of every one else. When he flew to New 
 York from the dungeons of Paris, every good man deserted him, and 
 even deists who had any regard for decency crossed the street to avoid 
 him. He was the most disgusting human being that could anywhere 
 be met with. Intemperance had bloated his countenance beyond de- 
 sci-iption. A few of his disciples who stuck to him to hide him from 
 tlie abhorrence of mankind, had him convej'ed to New Rochelle, where 
 they supplied him with brandy till it burnt up his liver. His death- 
 bed was horrible, and yet this is the chosen champion of liberty and 
 infidelity. This is the man who Vfas to rid the world of Christianity, 
 and conduct mankind to a millennium of purity, honour, and happi- 
 ness. Lord Byron was an infidel, and given to profane svrearing, in- 
 temperance, and licentiousness." 
 
 On this subject, Dr. D wight remarks : — 
 
 "Herbert, Hobbes, Shaftesbury, Woolston, Tindal, Chubb, and 
 Buffbn, were all guilty of the vile hypocrisy of lying; professing to 
 love Christianity, while they were labouring to destroy it. Several 
 of them qualified themselves for civil office, by partaking of the Lord's 
 Supper; and all of them and their brethren were guilty of the dis- 
 honesty of confounding Christianity and Popery — true Cln-istians and 
 nominal Christians; though, when it suited their purpose, they were 
 forward enough to make the distinction: all showing that they tiiem- 
 selves were chargeable with that very dishonesty and hypocrisy Avhich 
 tlu'y are so anxious to fasten upon Christians, and especially upon 
 Christian ministers." President Dwight then goes on to say, "The 
 18 
 
206 INFLUENCE OF INFIDELITY. 
 
 morals of Eochestcr and "Wharton need no comment. Woolston was 
 a gross blasphemer. Blount solicited Lis sister-in-law to marry him, 
 and, bein.s; refused, shot himself. Tindal was originally a Protestant; 
 then turned Papist; then Protestant again; merely to suit the times; 
 and was at the same time infamous for vice in general, and the total 
 want of principle. He is said to have died with this prayer in his 
 mouth, 'If there be a God, I desire that he may have mere}' on me.' 
 Hume died as a fool dieth. The day before his death lie spent in a 
 pitiful and aficcting unconcern about this tremendous subject; playing 
 at whist; reading Lucian's Dialogues; and making silly attempts at 
 wit concerning liis interview with Charon, the Heathen ferryman of 
 Hades. With all this, I have it on good authority, that, in the ab- 
 sence of his friends, he was so gloomy and miserable that the person 
 who acted as his nurse resolved his was the last infidel death-bed which 
 she would ever attend." 
 
 3. Infidelity is destructive of all happiness. Happiness can 
 never be the result of" immorality. " There is no peace, saith my 
 God, to the wicked. '^ Kom. iii. 17. The infidel has deserted his 
 Father's house, and gone into a foreign land of wild speculation and 
 dark unbelief, and what can he expect but to be fed on the husks 
 which the swine do eat, when he is reduced to beggary and want? 
 he has gone away from the haven of peace to be tossed on the ocean 
 of doubt and uncertainty, and what can he expect but to be driven 
 by the tempest, and tossed by the storm? He has gone away from 
 the living streams of consolation, and taken up his abode in the 
 desert, and what can he expect, but the roaring of the wild beast, 
 and the poison of the serpent? Poor wanderer! now degraded 
 and debased, he is bereft of peace, and bliss, and hope. He may 
 join in the festive dance, but it is the emblem of raving madness. 
 He may repose on the couch of sensuality ; he may take the in- 
 toxicating cup, and mingle with dissolute companions, but there 
 is an aching void in his breast, wretchedness and despair. 
 
 II. The IxFLrExcE of Infidelity on the Community. 
 
 It is very easy to see what would be the influence of infidelity 
 
 upon society. Infidels are ever to be regarded as the decided 
 
 enemies of the country they inhabit. Their opinions are hostile 
 to a nation's prosperity and real happiness. They may boast of 
 their patriotism ; they may occupy a few ofiices of trust ; they may 
 advocate their country's rights, and wish to promote its v^'elfiire, 
 but their infidelity annuls their services, and renders them the 
 curse of the land. . The withering effects of infidelity were awfully 
 exemplified in the French revolution, which began in 1787. In 
 that revolution we see the connection of Popery and Infidelity as 
 the cause and effect. The French revolution was the natural fruit 
 of the infidelity and atheism sown by Popery, and of the perse- 
 cution and almost extermination of the evangelical Protestant 
 church of France, many years before ; but the vilencss and cruelty 
 of the Ilomish church was no reason for the blasphemy, the im- 
 morality, tlie bloodshed, and the unparalleled atrocities of the 
 French infidels. tSucli crimes, and from men too who boasted of 
 
liNFLUENCE OF INFIDELITY. 207 
 
 candour, charity, and liberty, is enough to persuade the -world 
 that even a corrupt form of Christianity is better than the most 
 enlightened system of infidelity. 
 
 In the French revolution religion was trampled in the dust, the ex- 
 istence of God rejected with scorn, the immortality of the soul as an 
 idle dream, and moral and religious obligation deliberately abandoned. 
 The effect was that in Paris, and other places, the state of society ap- 
 peared as if hell itself had broke loose iipon a deluded people, as if 
 demons incarnate had spread ravages and desolation, liitherto unknown 
 in the history of mankind. No country ever furnished so frightful a 
 picture as France, and especially Paris, when all religious obligation 
 was renounced. On the morning of August 10, 1792, almost all the 
 Swiss guard were massacred. Mandat, their commander, was asssassi- 
 nated, and the king and roj-al family fled to a convent for safetj'. A 
 triumvirate was formed of Danton, Robespierre, and Marat, three men 
 of execrable memory, who presided over the period justly designated 
 ''The Reign of Terror.''^ 
 
 A massacre in Paris lasted 4 days, by which many thousands perished. 
 The prisons were filled by persons who were politically opposed to the 
 triumvirate. They perished in the massacre, being driven from their 
 dungeons, like sheep, into the streets. When outside the prison walls, 
 they were despatched by men and women, who, with sleeves tucked up, 
 arms dyed elbow-deep in blood, and hands holding axes, pikes, and 
 sabres, were executioners of the sentence. Those excesses were fol- 
 lowed by the beheading of Louis XVI, his Queen, the Princess Eliza- 
 beth, and the Dauphine. Things went from evil to worse. Force, im- 
 mediate, irresistible force, was the only logic used by government. 
 Death was the only appeal from their authority; the guillotine, the all- 
 sufficing argument to settle all debates. Thousands were imprisoned 
 and destroyed on mere suspicion. The number arrested was computed 
 at 300,000, one-third of whom were women. 
 
 Gobert, the archbishop of Paris, declared in the presence of the con- 
 vention, the highest court in the nation, that Christianity was a piece 
 of priestcraft. He disowned the being of a God, laid down upon the 
 table his pontifical garments, and received the embrace of the president 
 of the Convention. Churches w'ere robbed of their sacred vessels of 
 gold and silver, which were used in their polluted feasts. The doors 
 of the convention were thrown open. A band of musicians was intro- 
 duced, and the members of the municipal body entered, singing a hymn 
 in praise of Liberty, and escorting as the object of their future wor- 
 ship, in contempt of the only living and true God, a vile female, whom 
 thej' termed the goddess of reason. This example was imitated in 
 
 * Sir Walter ?cott thus clRscribps these men. "Danton was a man of pieantic .size, 
 and posse^sinu; a voice like thunder. lie was eqii.-\lly and excessively fond of the 
 pleasures of vice and the practice of cruelty, llohespi'erre is described as a hypocrite, 
 and as a coM, calculating, creeping miscreant. His character was composed of envy, 
 vanity, and vindictiveness. lie never forgave. As to Marat, blood was his constant 
 demand; not in drops from the breast of an individual, not in puny streams, from the 
 bosoms of solitary families but blood in the profusion of an ocean. The usual ealcu- 
 lation of the heads he demanded amounted to 200.000." The fallowing is the picture 
 given of the three. '-Danton murdered to glut his racre; Kobespierre to avenge his 
 injured vanity; and Marat from the same instinctive love of Idood whicli forces the 
 wolf to continue his ravage of the flocks, long after his hunger is appeased." 
 
208 INFLUENCE OF INFIDELITY. 
 
 mfiny places, throughout France, which at that time presented before 
 the eye of weeping humanity, one vast frightful desei't of moral deso- 
 lation. The religious edifices were closed, the bells converted into 
 cannon, and over the burying-places of the dead was wi'itten the heart- 
 chilling inscription, ^' Death is an eternal sleep.'" All distinction between 
 right and wrong was set at nought ; marriage was changed into a civil 
 contract, which might be broken at pleasure ; the nation became a 
 nation of assassins — within the short space of ten years, it is estimated, 
 not less than three millions of liuman beings perished in France alone 
 —of these 800,000 in civil war. At first the massacres were at the rate 
 of five per day; but under the Convention tliey rose to 1000 per day, 
 and this was continued for years. In Paris, in two years there were 
 6000 divorces ; and so little has the country recovered its moral 
 equilibrium, that in Paris now, between a third and a half of the biixths 
 are illegitimate ; and over the country at large, there are not less than 
 1800 suicides a year. 
 
 From this horrible picture we may see the influence of infidelity 
 upon a community. AVere the world to adopt and be governed 
 by the doctrines of France, what crimes would not mankind per- 
 petrate ; what agonies would they not suifer ? 
 
 III. Its iNFLUEDCE ox Domestic Life might also be noticed. 
 
 To say nothing about the selfishness, fraud, cruelty, and grasp- 
 ing avarice which it would engender, it would destroy the sacred 
 bonds which cement families together. It would annihilate love, 
 and produce a state " without natural affection." Infidelity sighs 
 for the abolition of marriage, which it considers "unnatural, 
 absurd, and farcical." From the system of Robert Owen, females 
 may learn what infidelity intends for them in the paradise of 
 Socialism. 
 
 Married to a man who is fascinated by your j'outhful charms, you 
 may retain for a season your influence over him ; but if disease should 
 blanch your glowing countenance, and dim your dazzling eye; or if 
 maternal pains, or maternal watchings, should weaken your frame, or 
 rufi[le your temper, these consequences of your conjugal devotion to 
 that heartless man, are to become his. apology for severing that tie, 
 which should bind you till death. 
 
 Such a system as this would, as it formerly did in Rome, and 
 latterly in France, produce open licentiousness — cruelty and 
 wretchedness in the extreme. 
 
 IV. Its Influence on the Press. 
 
 Infidels hate Christianity with a perfect hatred. They have 
 tried to annihilate it by persecution, by <^ral addresses, and by the 
 Press. The French infidels manifested very great zeal in this 
 respect : — 
 
 It is estimated that 20,000 men of letters wore unlisted in the cause 
 of infidelity, and in a single year expended £900,000 upon the infidel 
 press. It was in a great measure by such means that the Revolution 
 was awoke and carried forward. So infidel is France still, that in 
 twelve years, ending in 1829, nearly six million copies of the works of 
 
INFLUENCE OF INFIDELITY. 209 
 
 the four most eminent French infidels had been published and sold, 
 •while under 100,000 copies of the Scriptures had in the same period 
 been circulated, many of them gratuitously. 
 
 The Press is a powerful agency for good, and also for evil. *'Out 
 of the same mouth proceed blessing and cursing," and this fountain 
 
 sends forth sweet water and bitter. The press is ceaselessly issuing 
 
 publications decidedly opposed to religion. The thirst for reading of 
 a light and novel kind is almost universal and insatiable: and the press 
 pours forth its shoals of novels and romances, written in the most en- 
 trancing style, full of love and intrigue, and at the same lime tinctured 
 
 with infidelity. Nor are tlie works of some of our good writers free 
 
 from infidelity. We might refer to historians, philosophers, poets, etc. 
 How many of our polite writers have gone, or are advancing, into 
 eternity, as John Foster says, " under the charge of having employed 
 their genius, as the magicians their enchantments against Moses, to 
 counteract the Saviour of the world." 
 
 " The Edinburgh Review, which is not chargeable with countenancing 
 exaggerated statements in these matters, said, about two years ago, 
 'the total annual issue of immoral publications has been stated at 
 twenty-nine millions, being more than the total issues of the Society 
 for Promoting Christian Knowledge, the Religious Tract Society, the 
 British and Foreign Bible Society, the Scottish Bible Society, the Trini- 
 tarian Bible Society, and some seventy religious magazines.' More 
 recently, it has been affirmed that, during the year 1851, the purely 
 infidel press in London issued publications to the amount of more than 
 twelve millions ; the issues of avowed atheism, during the same period, 
 exceeded six hundred and forty thousand ; and in addition to these, 
 were issued upwards of seventeen millions and a half of a negative or 
 corrupting character." 
 
 " Mr. Knight, the respectable publisher in Fleet Street, stated, not 
 long ago, "During the last five years, while cheap religious periodicals 
 have made limited progress, either in numbers or interest, the corrupt 
 printing press has been unceasingly at work. The present circulation 
 in London of immoral unstamped publications of a half-penny to three 
 half-pence each, must be upwards of 400,000 weekly, which would give 
 the enormous issue of 20,800,000 yearly ! In addition to these there 
 is the weekly importation of French prints and novels, of so indecent 
 a character, that once the}'^ could only be obtained by stealth, but may 
 now be purchased openly from any venders of the other periodicals." 
 To a large proportion of this literature for the people might be applied 
 the language which Burke applied to the French papers of his time: 
 — ' The writers of these papers, indeed, for the greater part, are either 
 unknown, or in contempt: but they are like a battery, in which the 
 stroke of any one ball produces no great impression, but the amount 
 of continual repetition is decisive.'" — Pearson. 
 
 It is undeniable that infidelity has made great progress in 
 Britain. Multitudes now openly profess themselves unbelievers 
 in the verities of the Bible. The infidel press publishes, the 
 lecturer promulgates, and the itinerant diftuses, the poison of in- 
 fidelity all around. Britain ! whoso soil has been red with the 
 blood of martyrs, on whose earth has grown the trees of freedom, 
 IS- o 
 
210 NO NIGHT IN HEAVEN. 
 
 nourished by the hand of pure Christianity^ art thou to be blighted 
 by that pestilence that has swept other empires from the earth ? 
 
 V. Its influence on eternity. Admitting the doctrine of the 
 Scriptures that there is a retributive state of existence, and that 
 God will sit on the judgment-seat, and cause every man to render 
 an account in conformity with the principles of his law and gospel, 
 is it not evident that the rejectors of Divine truth must encounter 
 the infliction of his vengeance? " The wrath of God is revealed 
 from heaven against all ungodliness and unrighteousness of men." 
 [amplify.] 
 
 XLVIII.— NO NIGHT IN HEAVEN. 
 
 " And there shall be no night there,"— Rev. xxii. 5. 
 
 Heavenly felicity is described in the Scriptures both positively 
 and negatively. In the Book of Revelation especially it is posi- 
 tively stated what in heaven the righteous shall he — what they 
 shall c7o— and what they shall enjoy. They shall he pure and like 
 God, ethereal, like angels, and perfectly happy. As to what they 
 shall do, they shall see God and praise him, admire and study his 
 works, and understand all mysteries. They shall enjoy emancipa- 
 tion from all trouble, from every foe, from all mortality, and have 
 
 perfect and eternal repose. It is also negatively stated what 
 
 they shall not he — what they cannot and shall not do — and what 
 they shall not suffer. Hence such expressions as these ; " They 
 shall hunger no' more, neither thirst any more," Rev. vii. 16. 
 " There shall be no more death, neither sorrow," Rev. xxi. 4. 
 " No more pain," and " no night there." All these expressions 
 imply the absence of such evils, and the enjoyment of positive 
 good. So that the negative representation is as expressive as the 
 direct and positive. 
 
 I, The Scene to which the text refers. The text evidently 
 refers to some place from which night and all its evils will be 
 excluded. " No night there." 
 
 We are not to look for such a bright and beautiful abode in this 
 world of mutation and uncertainty, of darkness and tempest, of 
 wickedness and woe. Not to the Elysian fields of bliss as imagined 
 and taught' by the ancient sages of Greece. Not to the Mahome- 
 dan sensual Paradise, as taught in the Koran of Mahomet. No, 
 we must turn away from these vain imaginings, and look to the 
 glorious Spirit-region, to the Eden of God, to the Heaven of the 
 Bible, etc. See John xiv. 1, 2. 
 
 Yes, there is the city whose nnine is "Li^ht." 
 Where the radiance of (Jod excludes the "Niirht;" 
 'Tis the •' House of God," where Christ will provide 
 "Mansions" of rest that will ever abide I 
 
NO NIGHT IN HEAVEN. 211 
 
 'Tis the land of vision, where mysteries all, 
 Qpd will unfold, as his light sh.ill fall 
 Aud clear them up, while joy shall abound. 
 And the dark and complex no more be found. 
 
 There is the land of eternal delight, 
 "Where the glory of God shall feast the sight; 
 Where the eye shall be fire, and the heart be flame, 
 As they gaze on the Lord, and praise his name. 
 
 The locality of heaven is expressed by various scriptures. It is 
 called Paradise or a garden — a garden adorned with all that is 
 lovely. It is represented as a city — a city of the most magnificent 
 order. As a kingdom, in which all the inhabitants are kings and 
 priests. As a temple — a temple filled with the most devout and 
 holy worshippers. 
 
 Figurative language this may be ; yet other representations of 
 heaven, without figure, warrant us to attach the idea of place to 
 it, or we cannot understand the declaration, " No night there," 
 which evidently refers to some particular and distinguished place. 
 In support of this idea, Enoch and Elijah were taken bodily to 
 heaven, and the body of Christ ascended to the right hand of his 
 Father. If Christ be in heaven, he is there in his glorified hu- 
 manity, i. c. in his body. It is evident from Luke xxiv. 39. In 
 this identical body he ascended to heaven. For "he led his dis- 
 ciples, '^ etc. Luke xxiv. 50. That is, precisely as he was before 
 them in his corporeal existence, he was " carried up into heaven.'' 
 That his body was entirely changed, refined, and spiritualized, is 
 evident from many recorded circumstances and declarations, but 
 still it was in his body that he ascended to heaven. If then Christ 
 in his mediatorial person has entered into heaven, heaven must be 
 a place. 
 
 The resurrection of believers also conveys the idea of locality. 
 Their bodies will certainly be changed, 1 Cor. xv. 42 — 44 ; Phil, 
 iii. 20, 21. Admitting that the bodies of the saints will be spi- 
 ritualized, still it will foUoAv that place will be required for the 
 abode of the body. [See page 184, j 
 
 According to this argument, we find that the glorified body of 
 Christ had a distinct and tangible substance, and, therefore, ap- 
 pearance. So it was proved by Saul of Tarsus. He saw the radiant 
 form of Christ. Acts ix. 3 — 5 ; 1 Cor. xv. 8. It was found so by 
 
 Stephen, Acts vii. 55, 56. And by John, Rev. i. 17. If then 
 
 the bodies of believers are to be raised in the likeness of Christ, 
 they will have tangible substance, and actual appearance and 
 fv)rms which can be recognized by those who have been conversant 
 with them in the church below. Hence heaven must be a place. 
 
 In what part of God's illimitable domain this habitation is built, 
 it is superfluous to inquire ; but that it now exists, and that it is 
 not to be created at the end of the world out of the materials of 
 which this earth is made, we have ample evidence from the word 
 of God. 
 
 II. The Beclaratiox, " There shall be no mght there." 
 
212 NO NIGHT IN HEAVEN. 
 
 If we speak of heaven in the past, there never was night there. 
 If, etc., in the present, there is no night there. If, etc., in the 
 future, "there shall be no night there.^' 
 
 Literally, night refers to that part of the natural day when the snn is 
 below the horizon, involving a portion of the globe in darkness. 
 
 Figurative!}', night refers to moral and spiritual darkness — to a time 
 of ignorance and unbelief. "The night is far spent;" that is, the 
 night of ignorance and unbelief is fast passing away. " Let us cf.ist 
 off the works of darkness;"' or put off ignorance and unbelief. "Let 
 us put on the armour of light ;" or the bright raiment of Divine know- 
 ledge and faith. 
 
 Night means a time o^ adversity, affliction, and sorrow. "The watch- 
 man said, The morning cometh, and also the night;" or the night of 
 affliction and sorrow. 
 
 And night signifies death. " I must work the works of Ilim who sent 
 me, while it is day; the night cometh when no man can work;" that 
 is, the night of death. 
 
 1. There shall be no natural night of darkness in Tieaven. 
 
 According to the present constitution of animal nature, nightly 
 repose is necessary. 
 
 Darkness wears an aspect of gloom and horror. It is a time of 
 great inconvenience — of evil, danger, and death. Then the travel- 
 ler is often way-laid, robbed, and maltreated. Then the mur- 
 derer issues forth under the sable covering of night, bent on 
 robbery and blood. 
 
 But in heaven there shall be no more night. All the seasons, 
 mutations of time, and alternations of day and night shall not 
 occur there. No summer and winter, no seed-time and harvest, 
 no early and latter rain, no lightning's flash or thunder's roar. 
 No clouds shall ever darken that sky. The glorious day of hea- 
 ven is one unchanging scene of inconceivable brightness and 
 glory. "Thy sun shall never go down." Isa. Ix. 19, 20. 
 
 Is it asked, what shall constitute the light of heaven? The 
 answer is given in the words following the text; "They need no 
 candle," etc. Thie glory of the ever-blessed Trinity enlightens 
 that heaven. 
 
 Thpre is a land — n shininf* land, 
 
 Whnro spirits ivanfier pure and free, 
 And saints with seraphs hand in band. 
 Toirether ro\ind a prlnry stand. 
 
 Which burns to all eternity. 
 
 That plory shrines a power supreme, 
 
 Ton brijjht for mortal eyes to ken, 
 Besides him rests an holy beam 
 The subject of immortal theme. 
 
 The Son of God, the King of men. 
 
 There too the Spirit's clory stays 
 
 With radiance sanctified and bricbt, 
 Till mixin? niinjrlina: blaze with bla«e, 
 The njystic Godiieud's triple rays — 
 
 All blend in oue execs of li?;ht. 
 
NU NIGHT IN HEAVEN. 213 
 
 What this glory is we may form an idea from Scripture representa- 
 tions of it. Giving of the law to Moses — the Shekinah in the taber- 
 nacle antl the temple — T«ai;ih's vision in the temple — Ezekiel's vision 
 of the glory of God, i. 26 — 28 — Daniel's vision of the Ancient of Days, 
 ■whose garment -was v.'hite as snow, etc. — transfiguration of Christ — 
 
 and from the vision of John, Kev. i. What metaphors are these? 
 
 But do they fully represent the light and glory of heaven? No. They 
 are the most expressive — the most graphic which human vocabularies 
 can supply. But they are insufficient. 
 
 ■\Ve may argue this subject from analogy. Look at the glory of the 
 stellary heavens. The most glorious object which we can behold there 
 is the Sun — a glorious orb — the centre of the planets, giving them 
 light and heat. But even our Sun is but the planet of another sun, 
 still more bright and glorious ; and that other sun, no doubt, depends 
 upon another for its light and radiance, and thus we might proceed till 
 overwhelmed with the vastness of such glorious immensity. But this 
 is the inference: — What must be the light and glory of heaven, God's 
 peculiar dwelling-place, when he has invested these glorious orbs with 
 
 such vast and inconceivable splendour? Heaven will be brighter 
 
 than any of them — brighter than all of them put together. 
 
 Suppose but one million of these suns collected into one constellation 
 of stars, one cluster of burning orbs, what a tremendous effulgence, 
 what a deluge of light, and blaze of glory would it give ! Unless placed 
 at an immense distance, no human eye could behold it. Yet how would 
 all this insufferable brightness disappear before the heavenly glory! 
 When the Judge shall at last descend, attend^ with millions of angels, 
 the glory of every angel will darken a sun ; what then must be the light 
 of the New Jerusalem, which the glory of God shall enlighten, and 
 •whereof the Lamb shall be the light ! 
 
 2. Ko night of iveariness in lieaven. " No night there,^' conveys 
 the idea of ceaseless activity, and unwearied enjoyment. For such 
 a state we are not now constituted. We are soon susceptible of 
 physical and mental weariness. Even the service of God may 
 become irksome by the exhaustion of our powers. As glorified 
 saints "serve God day and night (humanly speaking) in his tem- 
 ple," it is evident that we shall require a different constitution. 
 This takes place in the first instance at death, when the soul is 
 freed from the mortal body as a great impediment — and finally at 
 the resurrection when the body shall be spiritualized, refined, and 
 sublimated, and united to the soul ; then the whole glorified man 
 shall be constituted to serve God without ceasing. 1 Cor. xv. 50 ; 
 Rom. viii. 23. The bodies of the saints will become ethereal, and 
 will no longer impede, but aid the purposes of the soul. 
 
 *' There remaineth a rest for the people of God." •' There the weary 
 are at rest." Rest, — not the cessation of employment, but the absence 
 of fatigue ; not the repose of indolence, or the satiety of voluptuous- 
 ness, but the full, the active exercise of those reinyigorated powers, 
 which can know no more of fatigue, exhaustion, or pain ; — the untiring 
 energies of the soul, ceaselessly occupied with enrapturing employment, 
 as frequently some fresh extension of the field of its inquiry, some new 
 
214 NO NIGHT IN HEAVEN. 
 
 discovery of the glory and perfections of God, are disclosed to its bliss- 
 ful and enraptured contemplation. 
 
 3. No night of sin llierc. Sin has spread its dismal wings, and 
 diffused its mortal poison over every part of the habitable globe. 
 Every individual is tainted with it. Who can say, " I have made 
 my heart clean, I am pure from my sin?'' In the world, what a 
 black night of crime of every description. What cruelty, oppres- 
 sion, and injustice. On every hand " the works of the flesh are 
 
 manifest.'^ Sometimes believers pass through the dark night 
 
 of temptation or severe conflict with remaining corruption, ever 
 striving for the mastery, to bind the soul to earth, etc. And they 
 feel that they will have to carry this propensity to evil as far as 
 the grave. Yes, it will harrass, plague, and sometimes darken the 
 atmosphere of the soul, till time shall be no more. 
 
 Bnt there shall he no night of sin in heaven. As there is no 
 darkness in the unclouded sky at noon-day, so there is no dark- 
 ness of sin in the bright sky of spotless holiness in heaven. There 
 are no sinful associates in heaven. There are no sinful thoughts 
 in heaven — no sinful passions and polluted lusts in heaven — no 
 sinful actions in heaven. No cloud of impurity, no shadow of 
 sin, will ever appear upon the bright firmanent of heaven. Rev. 
 xxi. 27. Heaven is full of redemption, and therefore it is full of 
 purity. Rev. vii. 14. This was the design of all the purposes of 
 grace, Rom. iii. 29, m Why did Jesus die? Eph. v. 25—27. 
 Why does the Spirit dwell in the heart ? To dethrone sin, and 
 assimilate to God. 2 Cor. iii. 18. 
 
 As one observes, "What sinful thoughts can there be when the -whole 
 soul is occupied with God ? What sinful seductions can there be, when 
 every enemy is excluded, and every temptation annihilated forever? 
 What sinful lusts can there be, when all that is connected with the 
 flesh is loft behind us in the grave? What sinful tempers can there be, 
 when ponce. Divine peace, everlasting peace, slieds its balmy influences 
 over all the sensibilities of the immortal nature? No! it is impossible; 
 "there is no night there." How can sin burst open the immovable 
 pates, or scale the impassable walls of the New Jerusalem above? 
 How can sin intrude into the presence of God and the Lamb? TTow 
 can sin present its haggard and loathsome deformitv in a world whore 
 all is the loveliness of the Redeemer's glory in the finished completing 
 of the creations of his love? How can sin by any possibility exist in 
 a state, where God the Father, God the Son, and God the Spirit, con- 
 stitute the eternal all in all?" — [Parsons.) It cannot be; '* there is 
 no night there." 
 
 4. No night of mental darkness there. Night is the symbol of 
 darkness, error, and delusion. Isa. Ix. 2 ; Eph. iv. 18 ; Col. i. 13. 
 The darkness of the Heathen — of sinners at large. * 
 
 Christians have to mourn on account of mental darkness. ITow 
 little do they know of themselves — of God — and the works of his 
 hands ! 
 
NO NIGHT IN HEAVEN. 215 
 
 But there is no night of ignorance in heaven. 1 Cor. xiii. 9, 
 10. When the soul enters heaven it is surrounded and filled ■with 
 the light of Divine kno-\vledge. In one moment there, the poorest 
 and meanest saint vrill have more light than the greatest philoso- 
 pher, or than the most learned theologian on earth. 
 
 There arc four books which the most learned saint here cannot read 
 and understand, but which he will be able to do in heaven. The first 
 is, the book of God's purposes; the second is the book of creation; the 
 third is the book of providence ; the fourth is the book of redemption. 
 Here our mental powers are so contracted and obtuse, that, the most 
 learned can read but a few lines in these wonderful books; but in 
 heaven they will be easily read, and perfectly understood. All mys- 
 teries will vanish. The irradiations of the glorious Trinity will 
 developc all thas has perplexed us here. The veil that concealed 
 Jehovah's inscrutable designs will be taken away. 
 
 5. Xo nigJtf of sorrow in heaven. As there will be no sin in 
 heaven, there cannot possibly be any night of sorrow. Sin is the 
 fruitful parent of all grief. In consequence of sin, " Man is born 
 to trouble," etc. It has made this world a vast scene of weeping, 
 and this weeping is called ^^ night.'' "Weeping, or sorrow, may 
 endure for a night." There are various kinds of sorrow here, but 
 all will be annihilated there. 
 
 The body shall be diseased and abided no more. *' There is no pain 
 among the blessed." The head shall languish no more. The heart 
 shall throb and palpitate no more. There shall be no paralytic limbs, 
 no palsied forms — no trembling nerves in heaven ; but immortal vigour, 
 and youth, and never-withering beauty. By thy resurrection, Chris- 
 tian, thou sh.ilt possess immortal strength, and shall mount up as on 
 the wings of an ecigle, etc. 
 
 There is no night there of poverty. No perplexity how to obtain daily 
 sustenance. You shall pass away from a world where j^our schemes 
 have been frustrated, and your plans of business or philanthropy 
 blasted, to a land of certainty and ever-increasing bliss. There you 
 "shall hunger no more," etc. There Jesus will give you of the tree 
 of life, the hidden manna, the wine of the kingdom, and all the felici- 
 ties of his Father's house. There j'our hearts will never agonise on 
 account of refractory children, their misfortunes, and utigodly conduct 
 before you. You will never be in seasons of dark distress there. No ! 
 for there is no night there. " The i-ansomed of the Lord shall return," 
 etc. Isa. XXXV. 10. 
 
 6. Kg night of death in heaven. ** The night cometh," etc. 
 Job describes thegrave as "a land of darkness, as darkness itself, 
 and of the shadow of death without any order, and where the light 
 is as darkness." 
 
 This world is the land of the dying. All must die. That 
 solemn and important conflict will surely come. "As for man, 
 his days are as grass," etc. Ps. ciii. 15, 10. What suffering, what 
 agony, what desolation is caused by death! Weeping parents, 
 you can testify, etc. 
 
216 SINLESS CHARACTER OP CHRIST. 
 
 The death of Christ involros the eTcrlasting extinction of death 
 — "the last enemy that shall be destroyed." — "lie will swallow 
 up death in victory." See Luke xx. 26; Rev. xx* 14: xxi. 4. 
 
 The resurrection body will possess a principle of immortality, 
 and therefore cannot die. The elements of which it is composed 
 are indestructible and incapable of decay. Death can never enter 
 the territories of the blessed, or scatter amon^ them the arrows 
 of sickness of disease. The inhabitants of the heavenly Paradise 
 shall no more say, "I am sick." The Redeemer lives by the 
 power of an endless life, and he o;ives that power to his saints. 
 
 "Because I live, ye shall live also." Blessed world of light ! 
 
 ** There is no night" of weariness, of sin, of sorrow, of intellect- 
 ual and spiritual darkness, and of death, in heaven." 
 
 IMPROVEMENT. 
 
 1. Let Christians be cheered by this bright prospect amid the 
 dark dispensations on earth. 2. Dark and dismal is the pros- 
 pect of sinners. As it is said of heaven, " There is no night 
 there," it may be said of the abyss of woe, There is no day there. 
 
 XLIX.— THE SINLESS CHARACTER OF CHRIST. 
 
 "Which of you conrinceth me of sin." — John viii. 40. 
 
 In the preceding verses, Christ reproves the Jews. They 
 
 disregarded his teaching, hated his doctrine, and sought to kill 
 
 him. He tells them he regarded such conduct as the natural 
 
 result of their alliance with Satan, whose malignant influence was 
 
 visible in their disposition, lanc;uage. and actions, v. 44. The 
 
 character of Satan is dark and dreadful, and his influence in this 
 world has been overwhelming and destructive. Christ came to 
 destroy him, and to establish the kingdom of righteousness. For 
 this pvirpose he was qualified in every respect : — by his Din'nih/, 
 or infinite wisdom, power, rectitude, and love: — by his Iliimanifi/, 
 or ability to suffer and die for guilty man. These pre-eminent 
 qualifications must necessarily have invested him with perfect 
 purity of character, respecting which he fearlessly challenges the 
 Jews; "Which of you convinceth me of sin ?" As the efficacy 
 of Christ's atonement, and indeed the truth of Christianity, depend 
 upon his sinless character, consider the arguments which prove 
 
 I. The Sinless Chaiiacter of Christ. 
 
 1. The record of ClirisVs ofisiimpfion of Innnnn nature, which 
 declares that he came into this world free from that moral taint 
 ■which characterizes all Adam's posterity. See Luke i. 20 — 35. 
 
SINLESS CHARACTER OP CHRIST. 217 
 
 Mysterious this doctrine may be,* yet it is the recorded plan of God 
 to save the worki, 1 Tim. iii. 16. 
 
 Hence Dr. Owen says, "The nature of Christ -wns perfectly holy, 
 absolutely free from spot or taint of original detilement. And as he 
 ■was consecrated from the womb, be was then and ever after God-man, 
 the "holy thing of God." All others since the fall have had a pollu- 
 ted nature, but his conception being miraculous, by the immediate 
 operation of the Holy Spirit, so in the first instant of his being he was 
 the Holy one, unpolluted by the least taint of moral defilement." 
 
 2. The testimony of his friends who were the most intimately 
 acquainted with him. They were ever with him as the witnesses 
 of his disposition, motives, and actions. And what is their re- 
 port ? Can any one of them convict him of sin ? No ; they all 
 describe him as innocent and faultless. John says that no one 
 could convince him of sin. Paul declares that he knew no sin, 1 
 Cor. V. 21. Peter that he did no sin, neither was guile found in 
 his mouth, 1 Pet. ii. 22. In short, all the sacred writers speak of 
 him as without blame, as "the holy and the just,^' "the lamb 
 without blemish and without spot.'' Their testimony Was not par- 
 tial, for they always proved themselves to be truthful men ; they 
 were good men, and so believed and loved the truth, that they were 
 willing to die for it. 
 
 3. Let this challenge he given to his enemies. "Which of you," 
 my foes, can "convince me of sin?" The Scribes and Pharisees 
 were his bitterest foes. They were filled with rancour against 
 him, and took every opportunity of displaying it, and y-ct they 
 could not substantiate a single charge against him. Just before 
 he challenged them to do it, he had severely and in the moGt 
 pointed manner, reproved them. If there had been the least moral 
 defect in his character, they would have found it out. What did 
 Pilate testify of him ? Three times did he declare before the 
 chief priests and congregation of the people, " I find no fault in 
 this man." And it is also recorded of Pilate's Avife, "When he 
 (Pilate) was sat down on the judgment-seat, his wife sent unto him, 
 saying, " Have thou nothing to do with that just man ; for I have 
 suffered many things this day in a dream because of him.' " Matt, 
 xxvii. 19. What said the centurion who stood among the crowd 
 of soldiers, when the Saviour was crucified? "Truly this was a 
 righteous man." Luke xxiii. 47. And then Judas, possessing the 
 office of a disciple, had yet the heart of a traitor, and betrayed 
 his Master into the hands of his enemies, — even that traitor testi- 
 fied, as he threw down the- money, "I have sinned in that I have 
 betrayed innocent blood." Then the attestation of the spirits of 
 darkness, who knew that "the Son of God was manifested to 
 destroy the works of the devil," even they were compelled to con- 
 fess, "We know thee who thou art, Jesus the Son of God." 
 
 "It is true," says one, "that he was slandered as a wine-bibber and 
 a gluttonous man ; but it was his love to souls that subjected him to 
 this reproach. He was also accused of ' blasphemy, in that being a 
 19 
 
218 SINLESS CIIARACTEU OF CHRIST. 
 
 man he made himself God.' John v. 18; x. 33. Nor could he bo 
 quitted of this charge, if the supposition were true, that he is only a 
 mere man ; and those who maintain this doctrine must also maintain 
 that the Jews committed no sin in putting him to death, and that he 
 died as a blasphemer. But if he were equal with God, by being truly 
 the Son of God in his Divine nature, it was not blasphemy for him to 
 affirm that he was equal with God, and the charge itself is groundless." 
 
 4. The tesiimomi of the Redeemer himself. This was without 
 ostentation, Isa. xlii. 1, 2. He said, " The Prince of this %Yorld 
 Cometh," etc. John xiv. 30. He presented himself as an exam- 
 ple to imitate. Matt. xi. 29, 30. He declared that his actions were 
 
 entirely approved by his Father, John viii. 29. How different 
 
 was he to ordinary men ! The conduct of Paul was most ex- 
 emplary, and gave him great conscientiousness, but he had to 
 mourn over the depravity of his heart, 1 Thess. ii. 10; Rom. 
 vii. 14. 
 
 Christ's testimony to his own perfection was conscientious and sin- 
 cere. It was prompted by a heart wholly impregnated and overflow- 
 ing with goodness, and therefore it was a testimony naturally impelled, 
 even as streams of water are impelled by the fulness and constant 
 flowing from the fountain itself. It was a testimony which exhibited 
 the beauty and excellence of the moral law, declaring what man might 
 have been, had not sin prevented, and what man must be, through the 
 intervention of Christ, before he can associate with pure and happy 
 spirits in the habitation of holiness. 
 
 6. The temptations ichich, he snccessfdJij resisted afford proof of 
 his inispotted purity. He was tempted by the Wicked One, who 
 by his frequent assaults, or by his fascinations and stratagems, 
 
 casts dowm many who were strong. But Jesus Christ, the 
 
 righteous one, " was tempted in all points as we are," but here is 
 the exception, '^yct ivithout sin. See John xii. 31 ; xiv. 30. 
 
 Then mark his resignation and patience under numerous trials 
 and provocations. Poverty and want did not make him repine. 
 ''Foxes have holes, and the birds of the air have nests, but the 
 Son of man has not where to lay his head," but not one murmur 
 escaped his lips. Ordinary men would have uttered thousands 
 of complaints under such circumstances, yet he endured all with- 
 out repining or discontent. He wrought miracles to supply the 
 
 wants of others; but none to supply his own. To do this Satan 
 
 tempted him in vain. Matt. iv. 3. The honours and glories of 
 
 this world had no attractions for him. They were offered to him 
 by Satan, and by the Jewish populace, who wanted to make him 
 a king; but earthly vanities could not fascinate him who truly un- 
 derstood the nature of all things. The minds of ordinary men 
 would have been captivated by such proffers, and they would wil- 
 lingly have acquiesced, but Christ had come down from heaven — • 
 
 from" the glory which he had with his Father then how could 
 
 he have been attracted by this world's vanities ? Hence tho 
 
 parity of his nature and actions. John vi. 15. 
 
SINLESS CHARACTER OF CHRIST. 219 
 
 The ingratitude, reproach, and persecution -which he endured, 
 afford another evidence of the purity of his life. Christ suffered 
 from ingratitude the most cruel, but "when he -was reviled," etc. 
 1 Pet. ii. 23. When brought before Ilerod and Pilate, he mani- 
 fested no fear, but amidst all the contempt with which they treated 
 him, his tranquillity was undisturl)ed. When buff"eted and spit 
 upon in the palace of the high-priest, he meditated no revenge ; 
 when mocked and insulted by the soldiers, and derided while 
 hanging on the cross, he prayed for them, and made intercession 
 for the transgressors, Isa. liii. 7. 
 
 7. Refer also to the testimony of Jehovah himself, uttered amid 
 the glories of the baptismal day, when the Holy Spirit was seen 
 descending like a dove, and lighting on him, and when a voice 
 from heaven was heard, saying, " This is my beloved Son in whom 
 I am well pleased." This testimony was reiterated by the voice 
 from the most excellent glory, amidst the splendours of the trans- 
 figuration. And would the eternal Father have so pre-eminently 
 distinguished his Son, raised him up from the ignominy of the 
 tomb, exalted him to the highest possible honours, and given him 
 the reins of universal empire, if he had been defiled with personal 
 guilt? The thought is impious ; and the testimony of the Father 
 unites with the testimony of friends and enemies in attesting that 
 he was without sin. 
 
 Hence the moral superiority of Christ to every creature. We do not 
 deny the excellencies of those other intelligences who surround the 
 throne of God and the Lamb; but their excellence is derived and 
 dependent. Once Jehovah "charged his angels with folly," even those 
 unhappy spirits ■who fell from their first estate, and are reserved in 
 chains of everlasting darkness until the judgment of the great day. 
 The redeemed saints are faultless before the throne of God in heaven; 
 but they have been purified in the blood of Christ, and by the Divine 
 Spirit. What they have become by acquisition, Christ is essentially 
 by nature. In the strictest sense of the term he is impeccable, without 
 sin — otherwise he would have been placed upon a level with fallen 
 creatures — with ourselves ; and had he, in such a case, been exposed 
 to temptation sufficiently strong, that temptation would have triumphed ; 
 and, to speak it with reverence, he might have proceeded until he had 
 become a monster of iniquity, as he is now the perfection of purity. 
 
 II. The Important lses to which the subject of the text 
 
 MAY be applied. 
 
 1. It is a confirmation of Christ's Divine Mission. If the life 
 
 of the Redeemer was perfectly holy, the gospel must be true. 
 
 If the gospel be not true, then Christ must have been a deceiver ; 
 but where shall such another impostor be found ? Many deceivers 
 have been in the world, but their lives have been wicked ; such 
 was Mahomet, and many others. 
 
 Christ declared that he came forth from God, and that he was sent 
 of God. But if he had been convicted of a single sin, then the validity 
 of these representations would have been undermined. One sin would 
 
220 SINLESS CHARACTER OF CHRIST. 
 
 have broken the entire evidence, and stamped as an impostor the cha- 
 racter of Jesus Christ. But he was free from the least particle of sin. 
 It is observed both by Paley and Dwight, that neither the Mishna, 
 nor the Talmud, vphich contain the- whole of the Jevfish testimony on 
 till? subject — neither Celsus, Porphyry, nor Julian, who may fairly be 
 supposed to have given the whole of the Heathen testimony, ascribe to 
 Christ a single instance of folly or of sin; and we have the declaration 
 ;>f Origen, that down to his time no charge of this nature was ever 
 nlleged against him. We venture to say then that the perfect inno- 
 i-ence of Christ is an established fact, and thus we derive substantial 
 evidence of the truth of Christianity, 
 
 " Go," says the eloquent Bishop Sherlock, ** Go to your natural re- 
 ligion: lay before her iNIahomet and his disciples arrayed in armour 
 and in blood, riding in triumph over the spoils of thousands and tens 
 of thousands who fell by his victorious sword; show her the cities 
 which he set in flames, the countries which he ravaged and destroyed, 
 and the miserable distress of all the inhabitants of the earth. When 
 she has viewed him in this scene, carry her into his retirements, show 
 her the prophet's chamber, his concubines and wives: let her see his 
 adulter}', and hear him allege Revelation and his divine commission 
 to justify his lust and oppression. When she is tired with this pros- 
 pect, then show her the blessed Jesus, humble and meek, doing good 
 to all the sons of men; patiently instructing both the ignorant and 
 perverse: let her see him in his most retired privacy; let her follow 
 him to th.e mountain, and hear his devotions and supplications to God; 
 carry her to his table, to see his poor fare and hear his heavenly dis- 
 course ; let her see him injured but not provoked ; let her attend him 
 to the tribunals, and consider the patience with which he endured the 
 scoffs and reproaches of his enemies. Lead her to his cross, and let 
 her view him in the agony of death, and hear his last prayer for his 
 persecutors — ' Father, forgive them, for they know not what they do.' 
 When natural religion has seen both, ask which is the prophet of God? 
 But her answer we have already had. When she saw part of this scene 
 through the eyes of the centurion who attended at the cross, by him 
 she spake and said, 'Truly this man was the Son of God.' " 
 
 2, The inrfect innocence of Christ was indispensahJy necessari/ to 
 Jiis mediatorial loork. He could not have become a Mediator, if 
 he had ever offended ; neither could Moses if he had been an 
 idolater at Ilorcb. But " thou hast loved righteousness and hated 
 iniquity.'^ Ps. xlv. 7. 
 
 If it be admitted that Jesus Christ was to become the Lord our 
 Righteousness, it was essentially necessary that the righteousness which 
 he presented, should be complete, without spot or wrinkle, or any such 
 tiling. If not his merit could not have been perfect, nor could it have 
 been sufficiently complete to justify all those who believe in him. Was 
 it necessary, then, that Christ should not only become our righteous- 
 ness, but that he should make atonement for the sin of the world ? How 
 could that expiation be complete, if he had sins of his own, for which 
 atonement was necessary ? See Ileb. vii. 26 — 28 ; 2 Cor. v. 21 ; 1 Pet. i. 19. 
 
 Christ wavS also to be the Intercessor of his people within the 
 veil. AVould an advocacy so prevalent be founded on an imper- 
 
NO TEAKS IN HEAVEN. 221 
 
 feet work? Could a peaceable man be admitted as an advocate in 
 the high court of heaven ? It is in vain to say that, like the saints, 
 Christ dropped his imperfections in the tomb when he rose to his 
 native heaven ; for the very cause why he could not have been 
 detained in the hands of death was, that he was without sin. 
 
 0. The sinless character of Christ rendered him a fit model and 
 example for his church. God having predestinated believers to be 
 conformed to the image of his Son, it required that he should be 
 the model and standard of all perfection. Had we been appointed 
 to be conformed to any of the sons of Adam, where could a sinless 
 one be found, worthy of imitation, seeing "xVU have sinned," etc. 
 Jesus could say with infinite propriety, " Learn of me." Matt. xi. 29. 
 
 Had Christ been in any respect a sinner, the worst feature of 
 his character might have been selected for imitation ; but it is the 
 perfection of his character that constitutes him the grand, glorious 
 original which all his followers are bound to imitate. 
 
 IMPROVEMENT. 
 
 1. Learn what constitutes a Christian. It is to be like Christ. 
 
 2. IIow safe it is to rest for salvation on so perfect a Saviour ! 
 
 3. How worthy is Christ of our constant love and obedience! 
 
 L.— NO TEAllS IN HEAVEN. 
 
 '•God shall wipe away all tears from their eyes." — Rev. xxi, 4. 
 
 The book of Revelation, for the most part, is a mysterious book. 
 It contains mysteries which the most acute and intellectual mind 
 
 cannot unravel. It refers to events the most important. Mighty 
 
 elements rush ; mighty angels fly ; the tumultuous earth sinks in 
 trembling subjection ; the seals are opened, and the vials of wrath 
 are poured forth ; till at length the chain of Divine Omnipotence 
 binds the Old Serpent, the Accuser of the brethren, that he may 
 deceive no more. 
 
 The Book of Revelation is the index of eternity, Not only do 
 worldly events here rise before us, but the scenes of eternity. 
 The dead rise ; the judgment-throne is set ; the books are opened; 
 and then comes the doom of the wicked, and the glory of the 
 righteous. Heaven opens ; its rapturous songs fall on our ears ; 
 llelds of light and glory, the pure abodes of the sanctified, the 
 eternal residence of redeemed men are spread before us. Look 
 into that Paradise ! Do you see any mournful countenance, any 
 tearful eye there ? No ; for " God shall wipe,'' etc. 
 
 I. The Tears to be wiped .\way. 
 10- 
 
222 KO TEARS IN HEAVEN. 
 
 Tears are the visible and affecting expressions of the heart's 
 sorrows, and therefore to say that " God shall wipe away all tears 
 from their eyes/' is to say that every cause of sorrow now existing 
 shall be eternally removed. 
 
 Tears and grief are not always inseparable. Some deeply feel, 
 and groan in spirit, and yet have few tears. The eyes of others 
 soon weep, and are reddened by the suffusion of tears, and yet 
 their grief is but superficial. 
 
 Sin is the cause of all tears. There was no weeping before sin 
 came. There cannot be any tears where sin is not. Sin has 
 robbed us of so much honour and bliss — has so much devastated 
 our souls and bodies — separated us from God, and deprived us of 
 hope, revolutionized the moral and even^ secular state of society, 
 and placed us in such deplorable circumstances, that it is no won- 
 der that this world is called, and found to be, " a valley of tears." 
 
 It is not always wrong to weep. Tears sometimes are the indi- 
 cation of good. " When the penitent weeps for his sins ; when the 
 Christian weeps for want of more purity, and faith, and hope, it 
 is well ; they are the " mourners in Zion,'' and " Blessed are they 
 that mourn," etc. When friends sicken and die, it is not wrong 
 to weep, for "Jesus wept." Divine grace does not destroy natural 
 sensibility ; it rather increases, refines, and sanctifies it. It teaches 
 '•not to sorrow as those without hope." 1 Thess. iv. 13, 14. 
 
 1. Tears are often caused by temporal depression. The labour- 
 iuo- man -weeps on account of the scarcity, or inadequate remunera- 
 tio^n of manual labour — he weeps too as he feels his failing strength 
 for his secular pursuits. Christians desire to provide things 
 honest in the sight of all men, and to help Zion with their sub- 
 stance, but their tears declare the difficulty of the performance. 
 The insolvent tradesman, cast down from the pinnacle of compara- 
 tive independence, by circumstances over which he had no control, 
 sits upon the ruins of his estate, and weeps bitterly. Persons once 
 well off in life are now indigent ; their hearts are corroded with 
 
 care and anxiety, and their eyes suffused with tears. Now all 
 
 these tears are to be Aviped away. There will no poverty in heaven. 
 "They shall hunger no more," etc. Rev. vii. IG. 
 
 2. Tears arising from defective friendsJiips. Some of these are 
 very intimate and peculiar, and must be very affecting. " Every 
 heart knows its own bitterness," etc. Sometimes such defec- 
 tion is caused by infirmity, temper, ignorance, prejudice. Some 
 are friends just as long as the sun of prosperity shines ; when that 
 becomes obscured, their friendship, when most wanted, fails. 
 What bitter tears David wept on account of his perfidious son, 
 Absalom ! 2 Sam. xviii. 29 — 33. Job too proved that it is vain to 
 trust in man ; Job vi. 14 — 18. Did not Christ feel such defection ? 
 Ilis disciples " all forsook him and fled." And so with Paul when 
 
 he appealed unto Caesar; Acts xxviii. 14, 15 ; 2 Tim. iv. 16. 
 
 But there will be no f\iithlcss friends in heaven. No tears will be 
 shed on account of lover, brother, or friend proving treacherous. 
 The whole family in heaven will be of one mind and of one soul, 
 
NO TEARS IN HEAVEN. 223 
 
 and cemented together by the bond of the Saviour's love, which 
 nothing can ever destroy. 
 
 3. Tears caused hy affliction. How frail is the human frame ! 
 To what numerous diseases is it liable, the seeds of which are 
 often in the constitution, and by external circumstances, ripen and 
 
 bring forth fruit to death, Affecting is the transition from 
 
 health to sickness, from activity to langour and pain. IIow dis- 
 tressing the idea, this sickness may be unto death I And then 
 when afflictions are frequent, or chronic, it is enough to cause 
 tears, — I am a burden to myself — and to my friends. The afflicted 
 often wet their couch with tears. Job vii. 4 ; xxxiii. 19 — 22. 
 
 The Christian»has much anxiety as he feels approaching old age 
 and infirmities. A time of old age is often a time of weeping. 
 
 Old age is a time in which a man is deprived of many of his 
 
 relations and friends ; is gazed on by a new generation ; feels a 
 thousand infirmities, anxieties, and distresses, and is reduced to 
 dependence upon those around him. "When thou wast young," 
 etc. John xxi. 18. From the pressure of old age, Barzillai re- 
 fused the offer of a palace ; " I am this day four-score years old," 
 etc. 2 Sam. xix. 35. Such was the view of David; Ps. xc. 10; 
 
 and of Solomon, Eccl. xii. IIow often are the aged seen to 
 
 weep! But there shall be no affliction, no physical or mental 
 
 decay in that heaven of which it is said, "Neither sorrow, nor 
 
 crying, neither shall there be any more pain." Patient sufferers 
 
 from disease, you could weep though you could not murmur, but 
 wearisome nights are no longer appointed you. Nor does the 
 spirit, full charged with its inward griefs, pour the flood into the 
 eyes. Martyrs, you have been racked and torn, but there is now 
 no more pain for you ; for, like your Master, you have exchanged 
 your crown of thorns for a crown of glory. 
 
 4. Tears are caused by bereavements. It is a solemn and an 
 established fact that "we must needs die, and be as water spilt 
 on the ground, which cannot be gathered up again," yet bereave- 
 ments do violence to the feelings, and deeply pierce the hearts of 
 survivors ; for the relationships of life, generally speaking, are 
 most tender and endearing, and more especially so when sancti- 
 fied and refined by Divine love. "What smiles of pleasure play 
 
 upon the parents' countenances as they gaze on their beloved 
 children ! The dissolution of the conjugal bond is often product- 
 ive of inexpressible sorrow. IIow is the heart stunned when the 
 mandate comes from heaven, " Son of man, behold I take away 
 the desire of thine eyes as with a stroke ! " The wife of our youth 
 is deposited in the grave, and that grave is bedewed with tears. 
 And so it is when the husband dies, and his wife becomes a 
 
 widow, and his children orphans. Sweet sometimes is the 
 
 communion between brothers and sisters, or other relatives and 
 
 friends ! But death will dissolve all these connections, and mar 
 
 all their delights. Instead of the smile of gladness, the counte- 
 nance vrill be made sad, and the eyes be filled with tears. 
 
 the agony of heart that is felt, and the bitter tears that are shed 
 
224 NO TEAKS IN HEAVEN. 
 
 by the couch of the dying, as they mark the progress of disease, 
 and the approximation to death ! 
 
 He must hfive been unhappy indeed over -whose unmoistened grave 
 no tears are shed, and whose death has caused no regrets. But the 
 number of these is few. Death rends all hearts. Behold Jacob shaking 
 his grey hairs, and saying, "Joseph is not, and Simeon is not, — all 
 these things are against me." "When Joseph died, the children of 
 Israel wept sore. " My Either ! my father!" exclaimed Elisha, when 
 Elijah was taken awny from him. "0 my son, Absalom! Absalom, 
 my son, my son!" said the smitten David, as he "went up to the 
 chamber over the gate," that he might weep alone. And when his 
 friend Lazarus died, "Jesus wept." Well; be it so.^ To weep, and 
 to be Avept, is the irreversible decree as to man on earth; but then so 
 much more welcome the rest we hope for. A loud voice is heard out 
 of heaven, "And there shall be no more death." Such a visitation 
 would mar all the felicity of the tabernacle of God. The rigid limb, 
 the silent pulse, the breathless lip, the pallid cheek, the fixed and 
 darkened eye, — these, these, are not scenes for heaven. No : they shall 
 have "joy and gladness," because "there shall be no more death." 
 
 To lay that precious form, 
 
 So lovely e'en in death, 
 Food for corruption's worm, 
 
 The mouldering earth heneath! 
 Oh, worse to me than twice to part, 
 Than second death-stroke to my heart! 
 
 But why in anguish weep! 
 
 Hope beams upon ray view; 
 'Tis but a winter's sleep — 
 
 My flowers shall spring anew. 
 Each darjing flower in earth that sleeps. 
 O'er which fond memory hangs and weeps. 
 
 All to new life shall rise, 
 
 In heavenly beauty bright. 
 Shall charm my ravished eyes, 
 
 In tints of rainbow lights 
 Shall bloom unfading in the skies, 
 And drink the dews of paradisel 
 
 Oh, this is blost relief! 
 
 My fainting heart it cheers: 
 It cools my burning grief, 
 
 And sweetens all my tears, 
 These eyes shall see my lov'd one then, 
 Nor shed a parting tear again ! 
 
 5. Many other causes of tears may he referred to. The Christian 
 weeps on account of his 7noral imperfections. He is Aveighed in 
 the balance and found wanting. IIow^ readily he yields to worldly 
 influence! — he is too unAvatchful, and the enemy gains the advan- 
 tage. He feels himself to be a poor combatant. He has little 
 faith, and but glimmering hope— he is like the " bruised reed, and 
 the smoking flax." He considers how long he has known the 
 Lord, and yet very little fruit has been produced. —The Chris- 
 tian weeps over migodhj men — and the low estate of Zion.^ The 
 
 minister weeps for want of success. **Who hath believed our 
 report?'^ Some are "persecuted and reviled," and they weep. 
 
NO TEARS IN HEAVEN. 225 
 
 Parents drop burning tears of grief for the rebellion of their 
 diildren. So this world is a world of tears — some view it as a 
 paradise ; but observation and experience will soon produce a 
 different conviction. Blessed be God, 
 
 II. There shall be no tears in heaven. ** God shall wipe 
 away all tears from their eyes.'' 
 
 1. Where ? In heaven — in God's own dwelling-place. In the 
 Canaan above, where a tear was never yet shed, and never will. 
 In a kingdom where there is "fulness of joy" — and at *'the right 
 hand of God where there are pleasures for evermore" — in an in- 
 heritance, vast, rich, immutable, and eternal — in the "holy 
 place," purposely designed, created, and in all things adapted, 
 for the residence and bliss of immortal and redeemed souls. There 
 God shall have "wiped away all tears from their eyes." 
 
 No grief can chani^e their day to night, 
 Who dwell in God's immediate light. 
 Sorrow and sighing God hath sent 
 I'ar thence to endless banishment. 
 
 And never more may one dark tear 
 
 I3edim their burning eyes, 
 For every one they shed while here, 
 
 In fearful agonies, 
 Glitters a bright and dazzling gem, 
 
 In their immortal diadem. 
 
 2. Who shall icipe them away ? ^^ God shall." Their removal 
 is Divine. His infinite love to his people insures it. His infinite 
 power will accomplish it. The immutability of his promise and 
 oath to save to the uttermost, is the security for it. There is 
 Divinity in the very words, v. 4, 5. " The former things are 
 passed away. And he that sat upon the throne said, Behold, I 
 make all things new." Sublime and impressive is the scene thus 
 presented. Under the throne of the Bedeemer, who is arrayed in 
 the glory of the Father, lie heaven and earth, the present seat of 
 sorrow, pain, and death. He speaks, and they vanish; and "the 
 former things are passed away." He speaks again, and a new 
 heaven and earth spring into being. " The tabernacle of God is 
 with men ; and he that sitteth upon the throne saith. Behold, I 
 make all things new." This is enough. God shall wipe all tears 
 away. 
 
 3. When will he do itf " God shall." It is future. He wipes 
 away many tears in this world. He wipes away the tears of the 
 penitent, and gives pardon and peace. He many times wipes 
 away the tears of the afflicted, and brings them forth from the 
 furnace like gold seven times purified. He wipes away the tears 
 of adversity, and his Providence turns their mourning into jo}'. 
 
 But there is a succession of tears. " The clouds return after 
 
 the rain," and the brightest sky may be blackened again. The 
 Christian sighs for a complete removal ; but this is future. 
 " Blessed are they that sow in tears, for they shall reap in joy," 
 at the last day. Hence all the promises of complete deliverance 
 
 P 
 
226 NO TEARS IN HEAVEN. 
 
 refer to the termination of life — the resurrection of the dead — 
 and the second advent of Christ. 
 
 4. How loill he do it? " Shall icipe aioay all tears.'' 
 
 (1) He will do it affectionately, God is a tender Father. Christ 
 is " a brother born for adversity," and as our great Iligh-priest, 
 he is " touched with the feeling of our infirmities/' etc. Then 
 God himself, as our tender Father, with his kind hand shall wipe 
 away all our tears ; and when we hear his voice, see his face, and 
 feel his hand wiping all our tears away, we shall never regret that 
 we have shed them. Come, my beloved people, will the Great 
 Shepherd say, you have wept long enough in the world's desert. 
 I have always seen your tears, and registered them. Ps. Ivi. 8. I 
 have known your frame, and remembered that you Avere but dust, 
 and I have never forgotten you, my chosen, my redeemed children. 
 Now your warfare is accomplished, and I will save 3'ou. My 
 beloved flock, I will turn all your sorrow into joy, and you shall 
 weep no more. "Enter into the joy of your Lord." 
 
 (2) He will do it effectually ; " all tears'' shall be '' iciped away." 
 The cause shall be removed, and the effect shall cease. Every 
 cause of tears shall be for ever annihilated. He will destroy sin, 
 the great master evil — the wide and deep ocean from which all 
 tears have been supplied. Then all the tears of penitence, of 
 backsliding and contrition, shall pass away. The tears of ad- 
 versity and affliction, tears for the world, and for the church ; the 
 tears of bereavement, and the tears shed at the apprehension of 
 death, — all these shall for ever cease. So complete icill be the re- 
 moval, that there shall not be found even tears of joy ! For what 
 do they imply? The joy which finds relief in tears implies a 
 previous anguish, and that the change from one state to another 
 shakes the feebleness of mortality. Or that we are so unused to 
 strong emotion, that our measure of joy is soon filled up; that 
 even the bliss of earth may be too copious for the contracted vessel 
 of the heart, and therefore it so easily overflows in tears. But 
 there shall be no such alternations in heaven ; nor will the ca- 
 pacity for blessedness be thus limited. Joy will not be so much 
 a stranger that we shall weep at meeting it. It will be habit, not 
 accident. It will be, not the transient flash which dazzles, over- 
 powers, and disappears, but the fixed and steady element in 
 which we shall live for ever. 
 
 (3) He will certainly do it. The language is positive. *' God 
 shall," etc. The faith which believes it rests upon a Rock — tho 
 Hock of ages — the immutability of God. The hope which antici- 
 pates it springs from that stable faith, and is as " the anchor of 
 the soul, both sure and stedfast, and cntereth into that within the 
 vail ; whither the Forerunner is for us entered, even Jesus," etc, 
 Ileb. vi. 20. It is written, "God shall wipe away all tears from 
 their eyes," and "Heaven and earth shall pass away, but not 
 one jot or tittle of his word shall fail." 
 
NO TEARS IN HEAVEN. 227 
 
 IMPROVEMENT. 
 
 1. The removal of tears implies the enjoyment of positive good. 
 Instead of tears there will be joy — songs of triumph, and out- 
 bursts of gladness. 
 
 2. This freedom will be confined to God's people. Are 3'ou his? 
 
 3. How much we are indebted to Christ! He has entered 
 heaven. He saves and prepares us for it. 
 
 4. How dreadful the prospect of the wicked ! Their tears will 
 never be wiped away. 
 
INDEX 
 
 No. 
 
 Book. 
 
 34 
 
 Judges xiv. 14. 
 
 35 
 
 xiv. 14. 
 
 9 
 
 Job. xl. 20. 
 
 33 
 
 Ps. xxvii. 4. 
 
 23 
 
 xxxiv. 19. 
 
 4 
 
 xli. 4. 
 
 13 
 
 Ixxi. 3, or xc. 1, 
 
 8 
 
 cxix. 94. 
 
 5 
 
 civ. 34. 
 
 44 
 
 Song ii. 8. 
 
 31 
 
 Isa. xxvii. 3. 
 
 10 
 
 xl. 29—31. 
 
 18 
 
 xiv. 22. 
 
 46 
 
 Jer. viii. 9. 
 
 32 
 
 Lam. iii. 24. 
 
 17 
 
 Micah ii. 10. 
 
 37 
 
 Mai. iv. 2. 
 
 86 
 
 Matt. V. 3. 
 
 38 
 
 V. 4. 
 
 24 
 
 V. 6. 
 
 12 
 
 20 
 
 2 
 
 21 
 
 45 
 
 XXV. 34. 
 
 xxviii. 6. 
 Luke vii. 34. 
 xviii. 1. 
 XX. 36. 
 
 Subject. Page, 
 
 Unexpected Good, Parti 143 
 
 *< Part II 149 
 
 Man Vile 36 
 
 Attachment to God's House 140 
 
 Solace in affliction 91 
 
 Prayer of the Diseased Soul to the Divine 
 
 Physician 15 
 
 God a Habitation 50 
 
 Relationship to God the pledge of Ever- 
 lasting Salvation 33 
 
 Sweetness of Divine Meditation 19 
 
 The voice of the Beloved 189 
 
 The Gospel Trumpet 131 
 
 The Advantages of waiting upon the Lord. 38 
 
 Look, and be saved 71 
 
 Infidelity 279 
 
 God the Portion of his People 135 
 
 Rest unattainable here 68 
 
 Christ the Sun of Righteousness 158 
 
 Blessedness of the Poor in Spirit 155 
 
 Blessedness of those who mourn 103 
 
 Hungering and thirsting after righteous- 
 ness 95 
 
 Exaltation of the Righteous at the last 
 
 day 47 
 
 The Risen Saviour 80 
 
 Christ the Friend of Sinners 11 
 
 Prayer 82 
 
 The immortal constitution of man in the 
 
 future state 192 
 
 (228) 
 
INDEX. 
 
 229 
 
 No. 
 
 Book. 
 
 42 
 
 John iii. 36. 
 
 41 
 
 viii. 46. 
 
 43 
 
 xiv. 2. 
 
 89 
 
 xvii. 17. 
 
 7 
 
 XX. 30, 31. 
 
 11 
 
 Acts ix. 11. 
 
 40 
 
 xiii. 38, 39. 
 
 47 
 
 Rom. i. 28. 
 
 19 
 
 1 Cor. XV. 31. 
 
 14 
 
 2 Cor. V. 1. 
 
 15 
 
 2 Cor. V. 1. 
 
 6 
 
 Eph. Ti. 24. 
 
 16 
 
 Phil. iv. 19. 
 
 3 
 
 Col. iii. 4. 
 
 41 
 
 1 Thess. i. 3. 
 
 27 
 
 1 Tim. i. 11. 
 
 1 
 
 i. 15. 
 
 28 
 
 Heb. vi. 12. 
 
 22 
 
 ix. 6. 
 
 30 
 
 xiii. 5. 
 
 25 
 
 2 Peter i. 19—21. 
 
 26 
 
 2 Peter i. 19—21. 
 
 29 
 
 1 John iv. 19. 
 
 50 
 
 Rev. xxi. 4. 
 
 48 
 
 xxii. 5. 
 
 Subject. Page. 
 
 Eternal Life 181 
 
 Sinless Character of Christ 216 
 
 The Heavenly Mansions 183 
 
 The Truth of the Bible 165 
 
 '' Miracles 27 
 
 The Persecutor converted 42 
 
 Pardon and Justification 172 
 
 Influence of Infidelity 203 
 
 The Christian dying daily 75 
 
 Dissolution followed by glory 54 
 
 Hope of Immortality 58 
 
 The Apostolic Benediction 24 
 
 The Divine Supply 63 
 
 The Glorious Manifestation of Christ 13 
 
 Truth and Influence of the Gospel 175 
 
 The Glorious Gospel 114 
 
 The Faithful Saying 5 
 
 Conformity to departed Saints 120 
 
 Christ a Testator 87 
 
 Divine Friendship 127 
 
 Prophecy, Part I 99 
 
 ♦' Part II 106 
 
 The Love of God reciprocated 124 
 
 No Tears in Heaven 221 
 
 No Night in Heaven., 210 
 
 20 
 
THE 
 
 PREACHER'S ASSISTANT; 
 
 OB 
 
 OUTLINES OF SEEMONS 
 
 BY THE AUTHOR OF "HELPS FOR THE PULPIT." 
 
 PEKACH THK WORD. 
 
 (231) 
 
ADVERTISEMENT. 
 
 Encoukaged by the success of former volumes, viz., <« Helps for the 
 Pulpit," and *' Pulpit Themes," the Author now presents to the Public 
 a smaller volume of a similar nature, but of a somewhat more miscel- 
 laneous character. He also intimates that while a few of these Out- 
 lines are selected, and by different authors, whose names are appended, 
 the greater part of them are original, and by himself. 
 
 Outlines of sermons are designed to be suggestive, and their utility 
 in this respect may be great. Those in this volume are strictly evan- 
 gelical. *' Christ and him crucified," is made prominent throughout, 
 and it is hoped that they may be rendered both instructive and profit- 
 able, and minister to the edification and prosperity of the church of 
 Christ. 
 
 20* (233) 
 
THE PREACHER'S ASSISTANT, 
 
 I. — THE SUPERIORITY OF THE CHRISTIAN'S 
 PORTION. 
 
 "For their rock is not as our Eock, even our enemies themselves beino- judges." 
 
 Deut. xxxii. 31. ° 
 
 The figur.itive language of the Bible is very expressive, and also 
 
 necessary to explain subjects which are difficult to understand. The 
 
 wicked pride themselves in their possessions, etc., many of them con- 
 temptuously regard the godly poor, on account of their penurious con- 
 dition. The infidel regards the Christian as deluded. But which 
 
 of these parties is in the best position? The worldling, or the pilgrim 
 believer — the Christian, or the infidel? The text declares, "For 
 their rock," etc. Deut. xxxiii. 29. 
 
 I. The character which God bears to his people. "Our 
 Rock.'' 
 
 The natural scenery of Palestine supplied the Jews with figures like 
 that in the text. Its fertile plains and rich valleys were surrounded 
 and guarded by rocks. Rocks were the parents of the streams which 
 watered their fields. Rocks were the basis of their fortresses, their 
 cities, and their glorious temple itself. Hence it was natural for them 
 to be impressed with these natural objects, and mingle the figures which 
 they furnished with their poetry. 
 
 1. In what respect may God be called "a Rock.'' 
 
 The ideas conveyed by the figure are strength, stability, and 
 
 Eermancnce. By these the character of God is declared. Thus 
 'avid, confiding in God's strength, triumphed over his enemies. 
 2 Sam. xxii. 47, 48. 
 
 (1) Strength. What is stronger than a rock ? The rocks of the 
 ocean have for ages sustalnad the violence, pressure, and immense 
 operations of the waters of the soa — and yet thoy stand. God is 
 called "the perfection of strength." " Nothing is too hard for the 
 Lord." 
 
 (2) Slahilif!/. Many things are always changing. Most objects 
 in nature, the foliage of the trees, the fruits of the earth, the sea- 
 
 (235) 
 
236 SUPERIORITY OF THE CHRISTIAN'S PORTION. 
 
 sons, rivers, seas, oceans, are ever fluctuating. Look at ancient 
 cities, temples, palaces, monuments — all have changed, but the 
 rock of Horeb is the same to this day. And Jehovah declares his 
 character when he says, "I am the Lord, I change not.'' 
 
 (3) Permanence. On this account the Hebrews denominated 
 their hills and mountains, per^e^tmi and everlasting. Christ is the 
 "Rock of ages." The works of men, by the tide of time, are 
 washed away, but the perpetual hills remain. So all the devices 
 of sinners for happiness will be found vain refuges in a dying 
 hour, and they will be swept away at the day of retribution. 
 But "our Rock" will abide. God is the everlasting Rock. See 
 Heb. i. 10—12. 
 
 (4) The word "rock" also conveys the idea of a Refuge. 
 
 It was customary, in Palestine, for the inhabitants to retire to the 
 rocks in times of danger, and in their clilfs and caves to find refuge 
 against any sudden incursion of the enemy. In the battle of the vale 
 of Siddim, they who escaped sla.ughter fled to the mountain, and re- 
 mained there in safety until rescued by Abram. When the Benjamites 
 were nearly exterminated by the other tribes that gathered together 
 against them, they fled for safety and secured themselves in the rock 
 Rinimon. And David, when pursued by Saul, frequently hid himself 
 and his followers in the strongholds and caverns of the rocks. Hence 
 to " enter into the clefts of the rocks, and into the tops of the nigged 
 rocks," is an image used by the prophet Isaiah to express the terrible 
 consternation which should seize the impenitent when the Lord should 
 visit them with his righteous judgments. 
 
 2. When and Jiow God is a rock to Ids people. 
 
 (1) At the time of conversion. "When the sinner is convinced of 
 his ruin and danger — when he finds that all human devisings for 
 salvation are but as the shifting sand, he hails with rapture the 
 Rock Christ, as the ground of his faith and hope. Isa. xxviii. 16. 
 lie is enabled to place his guilty soul upon that Rock, and he has 
 peace and joy in believing. Rom. v. 1. 
 
 (2) God is a rock or refuge in a time of fear and disma)j. " Be 
 thou my strong habitation," etc. Ps. xxxi. 2, 3. This refuge made 
 David look with calmness and courage on all his enemies, Ps. xxvii. 
 1 — 3, 5, 6. How sweet a picture of the repose of a soul trusting 
 in God does he draw ! Ps. iii. 4 — 6, written when he fled from the 
 face of a rebellious son at the head of a rebellious people. 
 
 Such is the calm fortitude of those who trust in God. Nor is this 
 fancy. It rests upon solid grounds. "When he giveth quietness who 
 then can make trouble?" " Hast thou not made an hedge about him?" 
 said Satan of Job; and the first chapter of that book shows, that into 
 the enclosure which that hedge surrounded, not even Satan could 
 break, till Divinely permitted. Here then is the refuge from enslav- 
 ing fears for the future. Dark to us it may be ; but it is all light to 
 God ; and no power, no combination of powers, can match the omnipo- 
 tence which defends his people. 
 
SUPERIORITY OF THE CHRISTIAN'S PORTION. 237 
 
 - (3) He is their Rock in adversity and affliction, " Many arc the 
 afSictions of the righteous.'^ Penury, sickness, personal and rela- 
 tive, etc. All these require a refuge. There is a refuge in God's 
 wisdom that appoints them, and in his gracious superintendence 
 of their operation. ''Whom the Father lovetu, (this is the rock 
 of support,) he chasteneth,'' etc. Heb. xii. 6. "All things shall 
 work together for good," etc. Eom. viii. 28. " When my heart is 
 overwhelmed, lead me to the rock that is higher than I.'^ Ps. Ixi. 2. 
 
 Pleasing is the idea of a perfect shelter in a storm, a rock higher than 
 ice, and capable of giving safety while the whirlwind rages. A shelter 
 becomes doubly calm and pleasing when surrounding tempests beat its 
 sides harmless. The domestic hearth is more cheerful when flakes of 
 snow gather on the windows ; and when little children looking out into 
 the darkning storm, return from the lattice with additional pleasure to 
 a parent's embrace, while cheerful embers gild by reflected fires, their 
 still more cheerful faces, and parental piety descants of the goodness 
 of Jehovah. All such ideas find their substantiation in the highest sense 
 in his experience, who in trouble takes refuge in a promising, covenant- 
 keeping God. " He that dwelleth in the secret place of the Most High, 
 shall lodge under the shadow of the Almighty;" like the alarmed bird, 
 whose grasp of the bending bough becomes only the stronger for the 
 very winds by which the tree is shaken. Hence one beautifully 
 observes : 
 
 The passenger in an Atlantic storm remains calm while he sees the 
 commander unrufiled ; and on Alpine wilds, where mountains beaten 
 by the elements meet the clouds, how quietly slumbers the babe, un- 
 wakened at the mother's breast as she journeys, or looking up to her 
 utterly unconscious of fear, while danger perhaps howls in every blast, 
 and the pathway is over precipices where even a Hannibal might trem- 
 ble. How can Benjamin, the beloved of the Lord, be distracted with 
 terrors, while honoured to " dwell between his shoulders?" or how can 
 the infant soul, borne through the world's "howling" desert, awake 
 from time to time for any other feeling than joy, when perceiving that 
 "underneath are the everlasting arms." 
 
 (4) He is the Rock or Fountain of their temporal and spiritual 
 supplies. The idea is supported by Numb. xx. 11 ; Deut. xxxii. 
 13. Referring to the wild honey which was collected from the 
 fissures of the rocks, and to the oil of olives supplied from the same 
 
 So God sends forth streams of blessings, like the rivulets which, 
 gushing forth from the rocky hills, fertilize the valleys which lie be- 
 tween. "All my springs are in thee." So with all temporal blessings. 
 
 He "crowns our life with loving-kindness and tender mercies." 
 
 And spiritual blessings all come from the Rock Christ. He was smitten 
 at Calvary, and forthwith came rich and never-ending streams of sal- 
 vation. "All spiritual blessings in heavenly places," etc. 
 
 (5) God is a refuge amid all the uncertainty and frailty of human 
 
 existence. The death of friends — of relatives the failing of 
 
 our own strength — death near. A rock of support and refuge is 
 
238 SUPERIORITY OP THE CHRISTIAN'S PORTION. 
 
 necessary then. And Christ is that Rock. *'My heart and my 
 flesh fail/' etc. 1 Cor. xv. 55—57. 
 
 The great design of the gospel is to arm us against the terrors of 
 death ; when sin is pardoned, death is conquered. The Holy Spirit 
 ever witnesses to the efficacy of Christ's mediation, and seals it upon 
 the conscience, especially in the hour of death. Thus a precious Jesus 
 is more desirable at last, if possible, than at first, — unlike temporal 
 joys, which perish in the using. The great crowd of witnesses in 
 heaven will attest that Christ never forsook them for a moment. He 
 succoured and supported them on the couch of sickness, and unveiled 
 to the dying eye such scenes as swallowed up mortality in life. The 
 Spirit brought to their souls the vital gales of heaven, and whispering 
 to them of Jesus, spread over them his immortal wings as the shadow 
 of a great rock. 
 
 II. The Superiority of "our Rock'' to " their rock." 
 And this is so evident, that we may appeal, in proof of it, to 
 themselves, and make them judges, though the decision may be 
 self-condemnatory. "Even our enemies themselves, being judges." 
 What has been advanced respecting the character and services 
 of this Rock, sufficiently proves its infinite superiority. _ Refer to 
 the Divinity of " our Rock," to its security, its refreshing influ- 
 ence, to its stability, and everlasting permanence, and who will 
 deny that " Their rock is not as our rock" ? 
 
 1. Look at idolators. We worship the true and living God. 
 What is the rock of idolators? Idols which "have eyes, and see 
 not," etc. In the time of Mosea and subsequently, the out- 
 stretched arm of Jehovah convinced idolatrous enemies " that their 
 rock was not as our rock." 
 
 2. Consider the rock of infidels. These reject Divine revelation, 
 principally because of the moral restraints it imposes, and they 
 pretend to follow the dictates of reason. This is their rock. 
 
 The insufficiency of such a basis is proved by three considerations : — 
 1. We cannot consistently reject the facts of Bible history, without 
 rejecting history altogether. 2. If these facts be allowed, we cannot 
 deny the argument from them to the divinity of our religion, without 
 violating even reason itself 3. Even if the infidel system were fault- 
 less, yet it is only of man, and is therefore altogether destitute of 
 authority, which is essential to religion ; for in this there are two par- 
 ties, God and man. " Your rock is not as our Rock." Yours rests 
 upon your own reason, and that differs in you all, and it is but human. 
 Ours rests upon doctrine uniform in all ages, sealed by prophecies, 
 authenticated by miracles, consecrated by the blood of martyrs, loved 
 by the holiest and best of men, and confirmed by experience even to 
 the present time. Examine with serious candour, and see whether your 
 rock, etc. 
 
 3. Socinians and Unitarians, who deny the divinity and atone- 
 ment of Christ, reiccting " our Rock " altogether. To do this they 
 must annihilate the letter of one half of the Bible, and the spirit 
 
NEARNESS OP GOD, 239 
 
 of the remainder. How miserable your hope of salvation without 
 a Divine Saviour — a Saviour who honoured the law, a matter of 
 necessity, and which you cannot do, and who endured the curse 
 due to the transgressor of the law ! " Our Rock " is Jehovah Jesus ; 
 yours is a mere creature — mere virtue, always imperfect. 
 
 4, The Self-rigliteous, who think that moral obedience will pro- 
 cure Divine acceptance. This has its origin in ignorance. We 
 feel that all our works are imperfect. We go to the atonement, 
 etc., for righteousness and strength, etc. See Luke xviii. 10 — 14. 
 
 Again, some trust in the mercy of God, irrespective of the atone- 
 ment. 
 
 And look at multitudes who are making this world their all. 
 
 What a miserable rock is theirs ! " Men of the world who have their 
 portion in this life." But their rock is not as our Rock. 
 
 What can their rock do for them in affliction, in all their trou- 
 bles, in bereavement — in a dying hour — at the judgment-day. 
 Eternity declares '* Their rock is not as our Rock." 
 
 II. — THE NEARNESS OF GOD. 
 
 "Thou art near, Lord." — Ps. cxix. 151. 
 
 This declaration evinces the greatness and glory of God. His 
 presence pervades all places, and he observes all human conduct. 
 *' He is not far from every one of us." This is a terrible subject to 
 
 the wicked. It is a pleasing one to the righteous; for they can say, 
 
 ♦• God is at our right hand, we shall not be moved." Ps. xvi. 3. My 
 troubles, my trials may be extreme, and my enemies numerous, yet 
 this is my consolation, " Thou art near, Lord." 
 
 I. God is essentially near. 
 
 His presence is universal. *' Do not I fill heaven and earth, 
 saith the Lord." ** Am I a God at hand, and not afar off." What 
 an overwhelming view of the grandeur of God ! Jer. xxiii. 23, 24; 
 Ps. cxxxix. 7 — 12. This is the character of God. " Thou art near, 
 Lord." Let me therefore ''take heed to my ways, lest I sin 
 against thee with my tongue,'' for "thou God seest me." 
 
 II. God is manifestly near. 
 
 1. In creation. "The heavens declare," etc. Ps. xix. 1. In 
 the sun in his glory, the moon in her softness, gleaming in the 
 firmament, I see thee. 
 
 In the balm of the fragrant air, in the light of the cheerful day; 
 in the redolence of these shrubs around me, whose flowery tops, as 
 they drink in the soft and gentle shower aa it falls, seem to breatho 
 
240 NEARNESS OF GOD. 
 
 forth a frcsli perfume in gratitude to him who sends it ; in the melody 
 of these birds, which fill the air with their songs, thou, Lord, art 
 near. I see and hear thee in the lightning's flash, and the thunder's 
 roar. I sec thee in the rolling wave, and in the rippling stream. I 
 see thee in the cataract's foam, and in the gentle descent of the spark- 
 ling dew. I perceive thee, not with my bodily eyes, although by these 
 I discern thy workmanship, but with the mental eye I behold thee in 
 thy works, a present God. 
 
 2. Ill providence. Though sometimes thou wrappest thyself in 
 a cloud, dark and impenetrable, yet I see thee. Thou governest 
 the world and rulest the nations. Thou directest the flight of an 
 angel, and arrangest the affairs of the poorest saint. 
 
 The book of providence is very mysterious and dark, yet there I 
 read thy Avisdom, as developed in thy world, thy church, and thy 
 saints ; yes, I discern the wisdom that guides, the wisdom that guards, 
 the wisdom that bestows, the wisdom that withholds, the wisdom that 
 encourages, the wisdom that corrects, that kills and makes alive. 
 There do I read thy power, thy justice, thy faithfulness, thy holiness, 
 thy love. Complicated and obscure is the mechanism of thy Provi- 
 dence, wheels within wheels, but all are working thy sovereign will, 
 and revolving for the weal of thy church. Though thou "hidest thy- 
 self," yet I see thee there, even " the appearance of the glory of the 
 Lord," attended by cherubims and ministering spirits. Ezek. 1. 
 
 III. God is graciously near. 
 
 Once this was man's greatest blessing and source of sweetest 
 consolation. Nearness to God was the fairest flower which grew 
 in Paradise; but sin withered it, the flower faded, it drooped, it 
 died. It must be so once more; the flower must once again bloom, 
 again must it revive : even upon earth must it blossom, or in 
 heaven it will never put forth its glorious beauty and fragrance. 
 
 Contemplating man as a sinner, we see God in anger, hurling 
 him from Paradise, and denouncing against him his wrath. God 
 is near, but it is as an enemy, to be angry with the wicked every 
 day. God is near, but it is as a consuming fire. Man is said to 
 be far off, an alien, and an outcast. Eph. ii. 3, 12. 
 
 1. God is near through Christ. transporting thought ! " Thou art 
 near, Lord," in thy So7i, thy beloved Son. So it is written; "But 
 now in Christ Jesus ye who sometimes were far off are made nigh by 
 the blood of Christ. For he is our peace, who hath made both one, 
 and hath broken down the middle wall of partition between us," etc. 
 Eph. ii. 13 — 22. It required nothing less than the stoop of Deity, and 
 the sutferings and death of the humanity, to remove those hindrances 
 which interposed between a holy God and an unholy creature. Thus 
 Christ reconciles us to God by the shedding of his blood, which satis- 
 fied all the demands of the Law. God was honoured and satisfied, and, 
 behold, he is near. 
 
 Near as a sin-forgiving God; Acts xiii. 38, 39; Rom. viii. 1. 
 
 Near as a promise-keeping God ; 2 Cor. i. 20. 
 
 Near as a prayer-hearing God; John xvi. 23 ; Ps. cxiv. 18. 
 
FOLLOWING GOP. 241 
 
 Near as a covenant-keeping God; Heb. viii. 10. 
 Near as a gracious tender Father; John xx. 7. 
 
 2. God is near in every season requiring his presence. 
 
 (1) In the season of spiritual distress. In the hour of penitence, to 
 
 bind up the broken-heart, etc. Isa. xli. 1. When the poor saint feels 
 
 his imperfections and short-comings, God is near, and he "will "not 
 break the bruised reed," etc. 
 
 (2) In the season of adversity and affliction, Isa. xlviii. 10; Ps. xxxiv. 
 19. How near is God! See Ps. xli. 3; Isa. xliii. 2. 
 
 (3) In the hour of temptation. Isa. lix. 19; 1 Cor. x. 13 ; 2 Pet. ii. 9; 
 Rev. iii. 10. 
 
 (3) In the time of human desertion. When I am left solitary by the 
 
 perfidy of friends or by the desolation of death. Thus Paul was 
 
 deserted when he was to appear before Caesar. " At my first answer," 
 etc. 2 Tim, iv. 16; and David was consoled by the nearness of God. 
 " When my father and mother forsake me," etc. Ps. xxvii. 10. 
 
 (4) In the valley of the shadoio of death. Amid the dissolving of the 
 earthly tabernacle — the surrender of all earthly possessions and en- 
 gagements — the rupture of the most endeared connections — when the 
 eye gives its last look, the hand its last grasp, and the tongue its last 
 farewell — this is the glorious privilege of the Christian, -'Thou art 
 near, Lord." Ps. xxiii. 4. 
 
 IMPROVEMENT. 
 
 1. How unworthy are we of this great and gracious presence ! 
 2. Let us walk worthy of it, lest God depart from us. 3. The 
 wicked are indeed desolate, " Without God in the world." 
 
 III. —FOLLOWING GOD. 
 
 "Be j-e therefore followers of God as dear children." — Eph. t. 1. 
 
 Thk Apostle in this and the preceding chapter gives important advice 
 respecting Christian conduct, and especially respecting brotherly love, 
 and forgiveness. Stated last verse of the preceding chapter. To be 
 thus characterized is to be like God. The text is a repetition of the 
 important .exhortation. 
 
 I. The Characters addressed: ^^ dear children." 
 
 1. In one sense, all men are the children of God — by creation. 
 Ps. c. 3 ; Mai. ii. 10. 
 
 2. They are the children of God ly adoption and grace. 
 
 Natural or civil adoption is an act by which one is received into a 
 man's family, as his own cliild, and appointed his heir. Spiritual 
 adoption is an act of God's free grace, by which repentant sinners, be- 
 21 Q 
 
242 FOLLOWING GOD. 
 
 lieving in Christ, are received into the number, and have a right to all 
 
 the privileges of the sous of God. Such a privilege stands opposed 
 
 to a state of bondage and servitude. Rom. viii. 15. It is expressive 
 
 of the relation of Christians to God. 
 
 When the Lord adopts a son, he gives him a prince-like, heaven-born 
 nature — a "new creature," 2 Cor. v. 17; Hcb. ii. 6. 
 
 3. The privilege of adoption or sonship is obtained hy a true and 
 lively faith in Jesus Christ. John i. 12; Gal. iii. 26. This faith 
 supposes a previous conviction of sin, deep humiliation, and a turn- 
 ing from it to God. 
 
 4. Believers are called ''dear children.^' 
 
 (1) On account of the immense price paid for their redemption — the 
 precious blood of Christ, Gal. iv. 4, 5; 1 Pet. i. 18, 19. 
 
 (2) Dear because they have become in some measure like God, and 
 are emplo3'ed as his servants — lights of the world, etc. 
 
 (3) Dear children, on account of the pleasure and delight ivliich the 
 Lord takes in them. 1 Pet. ii. 9, 10. Called "the precious sons of 
 
 Zion." Lam. iv. 2. Esteemed as dear and precious by the highest 
 
 intelligences, saints, angels, Christ, the blessed Trinity. They will 
 
 be accounted dear when others will be found to be vile; though they, 
 have been esteemed in this world as the noble, the honourable, etc., — 
 at the great last day when all the world shall stand at the bar of Christ 
 the Judge. 
 
 II. The Duty recommended. "Be followers of God." 
 
 The word translated "followers," signifies such as personate others, 
 assuming their gait, mode of speech, accent, carriage, etc. — from this 
 Greek word we have the word mimic. Though this term is often used 
 in a ludicrous sense, yet here it is to be understood in a very solemn 
 and proper sense. Let your whole conduct be like that of your Lord ; 
 imitate him in all your actions, words, spirit, and inclinations — be fol- 
 lowers of God. 
 
 We cannot follow God essentially. AVo cannot imitate him in 
 his incommunicable perfections, as the independency, self-suffici- 
 ency, omniscience, etc., of the Divine Nature. 
 
 The imitation here recommended has a reference to God's 
 moral perfections. 
 
 1. Be followers of God as to knowledge. Sec Col. iii. 10 ; i. 10 ; 2 Pet. 
 iii. 18. 
 
 2. Be followers of God's holiness. 1 Pet. i. 15, 16. 
 
 3. His benevolence and mercy. These are displayed in creation, pro- 
 vidence, and grace. " The earth is full of the goodness of the Lord," 
 Pb. xxxiii. 5. The goodness of God is unlimited, impartial, and un- 
 changeable. Mow great his love — tender his compassion ! Ps. cxlv. 9; 
 ciii. 2, etc. We are commanded to imitate him. Luke vi. 30; Ileb. 
 xiii. 10; Matt. v. 7. 
 
BELIEVERS COMMENDED TO GOD. 243 
 
 4. The patience and forbearance of God. Patience should appear in 
 all our trials, Heb. x. 36; James i. 8, 4. in our conduct to mankind, 
 and to the church. Rom. xii. 10; Eph. iv. 2; Col. iii. 13; 2 Tim. ii 
 24; Eph. vi. 9. 
 
 5. Imitate Jiis rif/hteoiisness and truth, or that justice and equity by 
 which all his conduct and dispensations are governed. Let this charac- 
 terize all your dealings with one another, all j'our promises, etc. Matt, 
 vii. 12; Ilom. xiii. 7. 
 
 Observe further. To follow God is the result of regeneration — 
 faith in Christ — and ardent love to him. 
 
 This is not mere profession, saying. Lord, Lord ; but doing the 
 things which he has commanded. 
 
 AYe must follow God invariably. Openly, before the world — be 
 anxious to do and sufier all his will ; not select from his word 
 what pleases our fancy, or accords with our prepossessions. 
 
 We must follow him perseveringly — hold fast when others for- 
 sake him. "Be faithful unto death.'' * 
 
 IMPROVEMEXT. 
 
 *1. Self-examination. 2. As we are so little like God, let us be 
 penitent, and prayerful for the' Spirit's influence to cause us to 
 resemble God more and more. 3. Sinners have the image, the 
 spirit, and conduct of Satan. They are ungodly, godless, Christ- 
 less, and hopeless in the world. "Awake to righteousness.'' 
 
 IV. — BELIEVERS COMMENDED TO GOD. 
 
 '•And now. brethren, T commend you to God, and to the word of his prace, which is 
 able to build you up, and to give j-ou an inheritaace among all them which are sancti- 
 fied." — Acts xx. 32. 
 
 The text forms part of that interesting, faithful, and pathetic address 
 which the Apostle Paul delivered to the ciders of the church at Ephe- 
 sus. The addi-ess contains a declaration of his fidelity and conscienti- 
 ousness as an Apostle of Christ — important advice which their circum- 
 stances render so salutary and appropriate, an aifecting intimation that 
 after this Christian and paternal interview, they would see his face no 
 more. The time of his departure from earth by martyrdom was rapidly 
 approaching, but this prospect did not dishearten him, v. 22 — 24. No 
 wonder then that he should be solicitous for their welfare, as expressed 
 in the text. 
 
 I. The Blessedxess which the Apostle desired for his 
 
 TRIE^^DS. 
 
 1. Edahllshment and conjirmation in the Faith. " To build 
 you up." 
 
244 BELIEVERS COMMENDED TO GOD. 
 
 Christ is said to build up his temple by connecting his people to him- 
 self by a living faith, and to one another by mutual love, fellowship, 
 and prayer; and he aids them by his grace to increase in all holy dis- 
 positions and practices. Matt. xvi. 18; Zech. vi. 18; Eph. ii. 22. The 
 cliurch is built on Christ — on his sacrificial death and resurrection. 
 This is her true foundation, and in connection with him her whole 
 fabric consists, Eph. ii. 20; 1 Cor. iii. 11. The saints "build up them- 
 selves in their most holy faith ;" they more fully consider, more firmly 
 believe, and more diligently practise divine truths; and receiving out 
 of Christ's fulness, increase iu faith, love, and every other grace. 
 Jude 20. 
 
 The Apostle therefore prayed that they might feel they were 
 resting on Christ for salvation — that they might have the assur- 
 ance of faith, and the fruits of faith, and ever " know in whom 
 they believed." 
 
 (2) Union. The stones of a building rest upon a foundation, 
 and are united to it, and to one another. Christians are united 
 to Christ by a living faith, and by love to one another. Joined 
 to one common head, they "keep the unity of the Spirit." Eph. 
 iv. 3. The enemies of Christianity, by persecution and violence, 
 threatened to destroy this union. The Apostle commended them 
 to God, that their hearts might be " knit together in love ;" Col. 
 ii. 2, 19. 
 
 (3) Progress. A building is carried forward till the top stone 
 is raised, and as it progresses, its design, its symmetry, and its 
 beauty become more apparent. So believers are to grow! Eph. 
 iv. 15 ; 2 Pet. iii. 18. 
 
 2. He desired that God might give them an inheritance. This 
 refers to heaven — the kingdom of glory, 1 Pet. i. 4. It is the 
 dwelling-place of God — it was purchased by Christ — it is Para- 
 dise regained. It is pure, full of light, felicity, and glory. It is 
 destined for the saints, being "the kingdom prepared from the 
 foundation of the world." 
 
 (1) It is of a social character. "Among all them." Among all those 
 cherubim and seraphim, angels and archangels, and the spirits of just 
 men made perfect. "Among all them," to associate with them, con- 
 verse with them, praise with them, etc. 
 
 (2) Ample. "Among r//Z," Yes, it is a vast inheritance, and will 
 ultimately have a vast population. All the members of Jehovah's 
 house Avho have been saved from the fall till the consummation of all 
 things. Kev. vii. 9. 
 
 (3) Holt/. "Among all them which are sanctified." Those who 
 inherit are holy. The great source of happiness there is freedom from 
 sin. We must be justified and sanctified here, before we can be glori- 
 fied there. 
 
 (4) Perpetual. Not transient, but eternally permanent. So de- 
 scribed, 1 Pet. i. 4. 
 
 "The fairest inheritances of this earth must be relinquished after a 
 few years' enjoyment. The possessor of the largest and most fertile 
 
BELIEVERS COMMENDED TO GOD. 245 
 
 domains has reason to say, as he surveys them, " These hills will re- 
 joice, these vales will sing, and these trees will flourish for another, 
 but not for me." Nay, it is not death only that drags away the great 
 from their palaces and the fields ; misfortune and oppression have often 
 rendered the wealthy poor, and the powerful dependent on the caprice 
 and the bounty of others. " Here we have no continuing city, but we 
 look for one that is to come." Were the saints to be driven from the 
 paradise of God, were they to fall from that perfection in holiness to which 
 Divine grace hath raised them in the heavenly world, we must concludo 
 that Jesus had ceased to be solicitous about their welfare ; but this 
 cannot be ; the Lamb in the midst of the throne is the constant guardian 
 of their interests, and the eternal security of their happiness; and 
 perpetual obedience is the fixed choice of their hearts. Were the fear 
 to arise in the minds of the blessed, that they would be forced to quit 
 this inheritance, its hills of frankincense would loose their fragrance, 
 the flowers of paradise would blossom to them in vain, and they would 
 feel themselves incapable of relishing their best enjoyments. But the 
 saints are not only secure from all change, but from every fear of it: 
 Their happiness is sure in itself, and in their persuasion. They feci 
 that they are safe for eternity. Heb. xiii. 14." 
 
 II. The Agexcy and influence to wiiicn he commended them. 
 " To God, and the word of his grace." 
 
 The Apostle was ever sensible of human inefficiency. He 
 always recognized the Divine Spirit to give success to his efforts, 
 to promote his own salvation, and the salvation of the church at 
 large ; 2 Cor. v. 5. 
 
 1. To God. " I commend you to God." 
 
 (1) To Ids gracious, jjrovidence. *' He careth for you," and he 
 will guide you and guard you. He does all things well ;" he loves 
 you as his saints — his Son has redeemed j^ou, and therefore I 
 cannot entrust you to better and safer hands. 
 
 (2) To his special blessing. He loved them, and he wanted 
 them to be specially preserved. Their situation was peculiar. 
 After his departure, grievous wolves would attempt to devastate the 
 church, ver. 29, 30. They required a special blessing. 
 
 (3) To the gracious influence of Ids Holy Spirit. God gives this, 
 and Avithout it the church is nothino", 
 
 2. To the icord of his grace, as the ground of their hope, the rule 
 of their conduct, their direction in difficulties ; support in trials ; 
 consolation in death. 
 
 IMPROVEMENT. 
 
 1. Let us enter into the circumstances of our brethren, sympa- 
 thize with, and pray for them. The Apostle did thus. 2. Let U3 
 value the sympathy and prayers of our brethren, when they remem- 
 ber us in our trials. 3. God, for Christ's sake, will graciously 
 regard every object which his church may " commend" to his care 
 and attention. 
 2P^ 
 
246 THE REDEEMED IN HEAVEN. 
 
 Y.__THE REDEEMED IN HEAVEN. 
 
 ''I hcheld, and lo! a great tntiUitude -whirh no man could nnniVr, of all nations, 
 and kindred, and people, and tongues, stood before the throne, and before the Lamb." — 
 llEV. vii. 9. 
 
 LiFK is a journey, ftiul Christians are travellers; but the -world to 
 which we are Roing is to us unknown, but as it is revealed to us in the 
 Scriptures. Here, life and immortnlity are brought to light. Here, wc 
 learn what heaven is, and what its employments are. In general, we 
 know that heaven is a place of society : when Lazarus died, he was 
 carried to Abraham's bosom ; and from the passage before us we learn 
 that it is a very large and blessed society. Let us 
 
 I. Inquire of whom the Society of Heaven t^'ill consist? 
 
 1. Of Jesus tlie Mediaior. — lie is the Sun that enli_2;htens that 
 world! "I go (said he) to prepare a place for you: I will come 
 again and receive you unto myself; that Avhere I am, there ye 
 may be also." — We shall "stand before the throne of God and of 
 the Lamb !" 
 
 2. The angels of God shall form a part of this society. They 
 even now hold an uninterrupted intercourse with the church of 
 God on earth ; are continually " ascending and descending," to 
 "minister unto those who shall he heirs of sah'ation" — and at 
 length shall lead us to "the throne of God and of the Lamb," and 
 we shall dwell among them. 
 
 3. The society will comprehend all good men, — " a great multi- 
 tude which no man can number, of all nations, and kindred, and 
 people, and tongues." Those things which prevent their full 
 society on earth, shall there no more exist. Ilere we are sepa- 
 rated "by distance o^ time. We have heard of Abel — of Enoch — 
 of Abraham — of Paul, and others eminent for piety ; but we have 
 never seen them ; there we shall converse with them, and — 
 
 "Walk with God high in the climes of bliss." 
 
 Here we are separated by distance o^ place. Some good men live 
 in every quarter of the globe, too distant to hold even regular 
 intercourse ; then we shall meet in one grand society, and be no 
 more separated. Good men are separated by differences of senti- 
 ment ; divided into various classes, and distinguished by several 
 peculiarities : and we necessarily feel most attached to those whose 
 principles and dispositions are most congenial with our own. But 
 there shall be no dissensions ; God shall be our sun, and one blaze 
 of light illuminate every heart ! 
 
 IL The Blessedness of the heavenly Society. 
 
 1. They shall be all liohj. One great reason of our unhappincss 
 here is, that we have so much sin amongst ourselves, Avhile the 
 world around us is lying in wickedness. But there shall in no 
 
DECISION FOR GOD DEMANDED. 247 
 
 wise enter into that state, " any thing that defileth, neither what- 
 soever -Nvorketh abomination, or makcth a lie ; but they who are 
 written in the Lamb's book of life.'' 
 
 2. Not only shall all be holy, but they shall be eminently so. 
 When we meet with good men, we rejoice in their society, and feel 
 a oneness of heart with them: but alas! we soon discover many 
 defects, which, like spots on the sun, though they do not prevent 
 its rays, yet in a degree veil its glory. But there, every subject 
 shall be righteous, as his Lord ; and every disciple holy, like his 
 Master ! 
 
 3. There they shall be completely happr/, as well as holy. — 
 Many of our sorrows in this world arise from sympathy ; and 
 religion not only allows, but teaches us '^'to weep with those that 
 weep ; to bear each other's burdens, and so fulfil the law of 
 Christ." But in heaven, the " tears shall be wiped away from all 
 faces, sorrow and sighing shall flee away," and each shall be as 
 happy as his capacity will admit. 
 
 4. Perfect union in sentiment, affection, and worship, will form 
 an essential part of the felicity of heaven. The want of such an 
 agreement diminishes the aggregate of social happiness on earth, 
 
 and evil passions both produce and are produced by it.^ In the 
 
 exercises of public worship we feel our minds elevated and digni- 
 fied : here, however, our pleasures are abated by the limitation of 
 our society : there it shall be " a great multitude which no man 
 can number." 
 
 5. This society shall be blessed with permanence and per- 
 petuity. Fellowship with Christian brethren on earth is sweet ; 
 but soon we are called to part, and parting divides our joy. But 
 there shall be " no more death ;" neither shall the inhabitant say 
 any more, "I am sick!" — S. Pearce. 
 
 VI — DECISION FOPt GOD DEMANDED. 
 
 "Who is on the Lord's side?" — Ex. xxxii. 20. 
 
 This chnptcr gives a fearful account of the idolatry' of the Israel- 
 ites — the wrath of God against them, v, 10. Aaron also was guilty, 
 Deut. is. 20, iu being too pliant, etc. Their idolatry was punished — 
 oOGO of the ringleaders were slain, after the watchword was given ; 
 " Who is on the Lord's side?" 
 
 I. Ax IMPLIED Conflict. " The Lord's side." 
 
 He comes before us as a King — as a Commander — the "Lord 
 of hosts IS his name." The cause which he has to establish is 
 that oi tmtk and righteousness. This is opposed by Satan and his 
 emissaries — hence the conflict — and the demand, ''Who is on 
 the Lord's side ?" 
 
248 DECISION FOR GOD DEMANDED. 
 
 This conflict is frequently expressed. •' Gird thy sword," Ps. xlv. 3; 
 Isa. Ixiii. 1 — 3, Satan is called the Prince of darkness, and Prince of 
 the power of the air. See Eph, ii. 2. Christ fights against Satan. Rev. 
 xix. 11, etc. lie " was manifested to destroy the works of the devil." 
 Therefore 
 
 1. The Cause of this struggle is Satan^s conquest of the ivorld. 
 In Paradise he tempted our first parents, and they fell— he 
 stripped them of their righteousness and glory, and took them as 
 captives. All men by nature are sinners, "children of wrath.'' 
 Rom. ii. 10, etc. 
 
 2. Christ voluntarily engaged to opjwse Satan, and to rescue 
 sinners from his power. When Christ came the battle comm.enced 
 
 in the wilderness, Matt. iv. 1, etc. he opposed him everywhere ; 
 
 he encountered his opposition through the Jews, the Sadducees, 
 and Pharisees. lie encountered him in the garden, which is called 
 
 "the hour and power of darkness ;" and on the cross. Yfhat a 
 
 battle was that ! " lie spoiled principalities," etc. 
 
 3. The Contest is to he carried on till the Divine jnirposes are 
 accomplished. Christ has his army, even all believers — these are 
 his soldiers, who gather around his banner, and fight his battles. 
 Their iceajjons are described, Eph. vi. 13 — 18. They preach the 
 gospel, 01* declare the Avill of the Captain of salvation — they long 
 for souls — they are anxious to be determined and valiant soldiers 
 of the cross. 
 
 4. This contest shall idtimately succeed. Ps. ii.; Isa. liii. 10 — 
 12; Ix. 1—5; 1 Cor. xv. 24, 25. Millennial glory shall be the 
 issue of this contest. " Who then is on the Lord's side? 
 
 II. What is implied ix beixg ox the Lord's side ? 
 
 1. Enlightenment of mind to perceive the error of the course, 
 and the danger of the position. To be on the side of Satan is dis- 
 graceful, dangerous, and ruinous. That cause must ultimately 
 
 fail. Enlightenment too, to discover the infinite excellency and 
 
 superiority of Christ's cause, and the everlasting advantages of 
 being on his side. A deep conviction of sinfulness, of guilt, of 
 exposure to wrath for being on Satan's side. 
 
 2. A forsaking of the opposite side, and the espoused of Christ's 
 cause. The heart cleaves to Christ — it is reconciled to God. 2 Cor. 
 V. 18 ; Col. i. 20, 21. 
 
 3. Submission to all the terms and conditions of Chrisfs service. 
 The terms of enlistment are repentance, faith in Christ — union 
 with his soldiers — wearing the badge of distinction, even a re- 
 newed nature by the Spirit — putting on the Lord Jesus Christ, 
 and taking all the weapons appointed for spiritual conflict. Eph. 
 vi. 13. 
 
 4. A public avowal of this to the world. Declaring that we are 
 on the Lord's side. Not to be ashamed of our profession. 
 
 5. A militarg disposition. A mind like Christ's, which hates 
 sin, and is determined to oppose all the King's foes — animated by 
 
DECISION FOR GOD DExMANDED. 249 
 
 the hope of victory, and ever panting for the glory of the Divine 
 General. 
 
 6. Cheerful ohedience to all Ids commands and directions. "Ye 
 are my friends," etc. A full consecration of all our powers to his 
 service. 
 
 7. Constant dependence upon Christ the Commander for all 
 supplies of strength, deliverance, and triumph. 
 
 III. The Honour and Adyantage of being on the Lord's side. 
 
 1. It is the most honourable side. 
 
 . It is not the side of a despot — of a tyrant; but it is the cause and 
 service of the God of love, and spiritual freedom. It is not the side of 
 sin, but of purity; not of darkness, but of light; not of woe, but of 
 bliss. There is no honour in sin, in Satan, in his followers, — nothing 
 
 but disgrace and torment. This side is honourable; for consider 
 
 tlie worth and glory of the Divine Captain — the glorious excellency of 
 Lis cause, the salvation of myriads of immortal souls. 
 
 2. It is the strongest side. 
 
 Though not so numerous now, yet it shall be. The Captain hath 
 
 an omnipotent arm, valiant and undaunted courage. What was Samson, 
 Gideon, David, Alexander, Julius Coesar, etc., to the Lord Jesus? 
 Think of his wisdom. " He is wonderful in counsel, and mighty in 
 working." He is a match for Satan, being wiser and stronger than 
 he It is the strongest side. Its fortifications are impregnable, im- 
 penetrable, and invincible. The outworks, walls, bulwarks, forts, and 
 towers have been contrived by infinite wisdom, and executed by the 
 Lord God Omnipotent. 
 
 And if it is the strongest side it must be the safest side. ** If God bo 
 for us, who then can be against us ? " 
 
 3. It is the most happy side. 
 
 There is no peace in the camp of the wicked — they cannot prosper 
 who fight against God — many of them do not live out half their days — 
 and finally with their prince they must be cast into the abode of inter- 
 minable darkness. The Christian soldier has delight, peace, and con- 
 fidence in his conflict — delightful exercises — and the hope of a glorious 
 victory. 
 
 4. It is the most iisefnl side. Contrast the work of Christ with 
 that of Satan — the labours of Christians with the works of the 
 wicked. " A sinner destroyeth much good;" but "the righteous 
 is more excellent than his neighbour." 
 
 5. It is a side that will ultimately bo crowned with victory and 
 eternal rewards. Jesus must reign — he must conquer — he and 
 every soldier in his army shall have repose, and honour, and glory 
 in heaven. " On his head shall be many crowns ;" and his people 
 shall have " the crown of life." llev. ii. 10; iii. 5, 12, 21 
 
250 THE CHURCH A LILY AMONG THORNS. 
 
 IMPROVEMENT. 
 
 1. Praise God that you are on his side. It is of all grace. 2. 
 Sinners, lay down the weapons of opposition, forsake the ranks of 
 the enemy, etc., etc. 3. Anticipate the joy and rapture of sharing 
 with Christ the rewards of eternity. 
 
 VII. — THE CHURCH A LILY AMONG THORNS. 
 
 "As the lily among thorns, so is my love among the daughters." — Song ii. 2, 
 
 In this book, Christ describes his church under the emblem of a 
 
 beautiful female ■whom he has espoused. Christ and his church are 
 
 compared to the lily, which is an apt emblem of his humiliation in 
 assuming our nature, of his dwelling and communing with his people, 
 
 once vile sinners ; and it is an emblem also of his spotless purity. 
 
 They who believe in Christ partake of his excellencies; he has hum- 
 bled their pride, and given them purity and beauty, by which they are 
 distinguished from, and exalted above sinners. 
 
 I. Christ's REPRESENTATION OF HIS CHURCH. "As the lily." 
 
 "By "the lily of the valley," Song ii. 2, we are not to understand 
 the humble flower generally so called with us, the Milium convallium,* 
 but the noble flower which ornaments our gardens, and which, in 
 Palestine, grows wild in the fields, and especially in the valleys. 
 
 Pliny reckons the lily the next plant in excellency to the rose; and 
 the ^ny Anacreon compares Venus to this flower. In the East, as with 
 us, it is the emblem of "purity and moral excellence. So the Persian 
 poet, Sadi, compares an amiable youth to "the white lily in a bed of 
 narcissuses," because he surpassed all the young shepherds in goodness. 
 
 And Sir J. E. Smith observes: "It is natural to presume, the Divine 
 teacher, according to his usual custom, called the attention of his 
 hearers to some object at hand; and as the fields of the Levant are 
 overrun with the 'Amaryllis Lutea,' whose golden lilaceous flowers in 
 autumn afi'ord one of the most brilliant and gorgeous objects in nature, 
 the expression of ' Solomon in all his glory not being arrayed like one 
 of these,' is peculiarly appropriate." Matt. xxvi. 28 — 30. 
 
 The church is " as the lily.'^ Christ is " the lily," v. 1. She is 
 !'as the lily," because her beauty and glory have been derived 
 from Christ. By union with him, and constant fellowship, the 
 church, in degree, partakes of his excellencies. They cannot re- 
 semble him in his majesty and mediatorial excellency; but they 
 can in his moral virtues. 
 
 1. Clirist here represents ilie heauiy of his church. 
 The lily is a beautiful flower. " Solomon in all his glory was 
 not arrayed like one of these." Its form is excellent ; it has sis 
 
THE CHURCH A LILY AMONG THORNS. 251 
 
 petals or leaves beautifally arranged; Avithin are seven grains, in- 
 ternally it is of the colour of gold, and it hangs down its head. 
 Much of the glory of the lily is internal. 
 The Beauty of the Church consists 
 
 In her jmriti/. Because "justified freely by liis grace," washed in 
 his blood, and sanctified by his Spirit, tlie church is pure and white as 
 a bly. Christ can see no spot in his own righteousness, and therefore 
 he sees no spot in the believer. Ps. xlv. 18, 14. 
 
 The church has been regenerated. Once Christians were wicked — 
 they were like the barren, prickly thorn, fit only for burning. Now 
 Christ has put a new spirit in them. The heavenly "dew" has dis- 
 tilled upon their souls, and they "grow up like the lily," displaying in 
 their disposition and conduct the "beauties of holiness." "Thou art 
 all fair, my love, and there is no spot in thee," is the language with 
 which Christ addresses his church. See Eph. v. 25 — 27. The church 
 is beautified with the gifts of the Holy Spirit, which may answer to the 
 leaves of the lily; and with the graces of the Spirit, which may answer 
 to the golden grains within the lily, which are seven. 2 Pet. i. 5 — 8. 
 
 2. Christ here represents tJie humUUy of the cliurch. " I am 
 the lily of the valleys,^' says Christ. Deeply -was he humbled 
 when he took upon himself the form of a servant; Phil. ii. 5 — 8. 
 And the church too is adorned with the grace of humility. Like 
 the lily of the valley which hangs down its head, so "they are 
 ''clothed with humility." See it in the Publican, Luke xviii. 13; 
 in the Prodigal, Luke xv. 18, 19. See it in Paul ; "I am less 
 than the least," etc. 
 
 3. Christ here represents tJie dignify of ilie clnircli. 
 
 The lily is a very tall flower; few flowers, as Pliny observes, are 
 higher than the lily. So the people of God are the highest and most 
 dignified people in the world, they dwell on high, Isa. xxsiii. IG, The 
 beauties of holiness, their humbleness of mind, and the graces of the 
 
 Spirit, confer on the church dignity and glory. A glorious dignity 
 
 awaits the church in millennial glory; Micah iv. 1, 2. But a still 
 brighter one in celestial glory. 
 
 II. Christ expresses nis love to the church. 
 
 Christ sees nothing so fair in all this wox-ld as the believer. All the 
 rest of the world are like thorns, but the believer is like a beautiful 
 lily in his eyes. lie has proved his love by loving them before the 
 foundation of the world — by taking their nature — by dying as their 
 substitute — by calling them to repentance and grace — by his numerous 
 promises — by his prevalent intercession — by the rich and glorious in- 
 heritance which he has provided for them, John xv. 9. 
 
 III. Christ represents the position' of the church "As the 
 lily among thorns." Observe, 
 
 The character of the unconverted icorld. In his sight it is like a 
 field full of briers and thorns. So compared because 
 
 (1) It is fruitless. *'Do men gather grapes off thorns, or figg 
 
252 THE CHURCH A LILY AMONG THORNS. 
 
 off thistles ?'' So Christ gets no fruit from the unconverted world. 
 It is all one wide thorny waste. 
 
 (2) Because preacJiing the gospel among tliem is like soioing 
 among thorns. " Break up your fallow ground and sow not among 
 thorns/^ When the sower sowed, some of the seed fell among 
 thorns, and the thorns sprang up and choked them ; so is preach- 
 ing to the unconverted. 
 
 (3) Because the lo oriel is hostile to the church. God's people are 
 as lilies among thorns, scattered and torn, shaded and obscured by 
 them. This they must expect, for they are planted among thorns; 
 "In the world ye must have tribulation.'^ See Gal. iv. 29. The 
 ancient inhabitants of Canaan expelled by Israel were said to be 
 " pricks in their eyes, and thorns in their sides. '^ Num. xxxiii. 55. 
 
 (4) Because their end will he like that of thorns ; they are dry, 
 and fit only for the burning. "As thorns cut up shall they be 
 burned in the fire." See Heb. vi. 8. 
 
 Observe: The lily that is now among thorns shall shortly be trans- 
 planted out of this wilderness to that paradise, where there is no pi-ick- 
 
 ing brier, or grieving thorn. Ezek. xxviii. 24. As flowers in a rich 
 
 garden blend together their thousand odours to enrich the passing 
 breeze, so, in the paradise above, you, believers, shall join the thou- 
 sands of the redeemed, and blend with theirs the odours of your praise. 
 As living flowers, you shall blend with glorified spirits, there to form a 
 garland for the Redeemer's brow. 
 
 lY. Christ represents the glorious distinction of the 
 ciiLTRCii. "The lily among thorns.'' Not confounded with the 
 thorns, but distinct. 
 
 Were we passing through a wilderness overgrown with briers and 
 thorns, and were our eyes to fall upon some lonely flower, tall and 
 white, and pure and graceful, growing in the midst of the thorns, it 
 would look peculiarly beautiful. But were it in some rich garden 
 among many other flowers, then it would not be so remarkable ; but 
 when it is encompassed with thorns on every side, then it engages the 
 eye. "As the lily," etc. 
 
 1. They are distinct from the thorns by their moral excellency 
 as produced hj Christ. Refer to their purity, etc. How superior 
 to the world ! " The righteous is more excellent than his neigh- 
 bour." 
 
 2. Bj/ mutual love. Christ loves them and they love him. But 
 of the wacked it is said, " If any man love not," etc. 1 Cor. xvi. 22. 
 
 3. Lilies not only possess more beauty, but they are more useful 
 than thorns. Formerly lilies Avere considered medicinal, and in 
 that respect were often used. The righteous save souls from death 
 ■ — one sinner destroyeth much good. 
 
 4. A lily among thorns, exhibiting its beauty, is indicative of 
 life, vigour, and preservation. Though it is surrounded and 
 pressed on every side by thorns, yet behold, it lives and flourishes! 
 
MOCKING AT SIN. 253 
 
 And the Christian is surrounded by wicked men, evil cus- 
 toms, and tempting snares, yet the Lord preserves him. lie is 
 among thorns, but he is not one of them. Great is the distinction 
 
 between thorns and lilies so with regard to saints and sinners. 
 
 Lastly, this distinction will be sublimely apparent at the last 
 day; Matt. xiii. 30, 39 — 42; xxiv. 31; xxv. 31, etc. 
 
 IMPROVEMEXT. 
 
 1. Admire and adore the grace of God, Christians, for distin- 
 guishing you from the wicked. 2. Pra^^ to continue distinct. Be 
 lilies am(mg thorns — and be not turned to thorns, rendering rail- 
 ing for railing, etc. 3. Anticipate the celestial paradise, when 
 you shall be free from the wicked who are thorns in your side ; 
 and from all sin. Grace in the soul is a lily among thorns — cor- 
 ruptions are thorns in the flesh, 2 Cor. xii. 7. 
 
 VIII. — MOCKING AT SIN. 
 
 "Fools make a mock at sin; but among the righteous there is favour." — Prov. 
 xiv. 9. 
 
 I. What the natural heart thinks of sin. 
 
 1. Men .nil easily. As a fountain casting out its waters, Jer. 
 vii. Such is the natural flow of their hearts. 
 
 2. Tltey hear the load lightly. At ease in Zion. 
 
 3. The heavier the load, they sin the more easily. Like a river 
 filled, Eph. iv. 19. 
 
 4. It frequently excuses it; apologizes for it — attributes it to the 
 force of circumstances, infirmities, etc. 
 
 II. What God thinks of it. 
 
 1. He says he hates it. Jer. xliv. 4. 
 
 2. He has banished it from heaven, and prepared perdition for it. 
 
 3. lie has punished it in his Son. 
 
 III. What av>^\kened souls think of it. Rom. vii. 9; Ps. li. 
 Those converted on the day of Pentecost. The jailor. Sin has a 
 sting. 
 
 IV. What believers think of it. It is their plague — their 
 enemy. Like God they hate it. Sometimes it grieves them. They 
 long for the time when they shall be free from it. They will enter 
 the land of rest, and leave it behind them for ever. 
 
 22 
 
254 DIVINE SOLICITUDE. 
 
 IX. — DIVINE SOLICITUDE FOR MAN'S 
 HAPPINESS. 
 
 "Oh that thou hadst hearkened unto my commandments! then had thy peace been 
 as a river, and thy righteousness as the waves of the sea." — Isa. xlviii. 18. 
 
 The corapassion of God to sinners is great. He has abundantly- 
 provided for their happiness, and he is ever solicitous for their salva- 
 tion. "As I live, saith the Lord, I have no pleasure in the death of the 
 •wicked," etc. Ezek. xxxiii. 11 ; Hosea xi. 8. In the context the Divine 
 compassion is expressed for backsliding Israel. B}' reason of their sins, 
 God had brought them into captivity; it was their own fault, and he 
 did not afflict them willingly. "0 that thou hadst hearkened," etc. 
 
 I. God has revealed his will for the benefit of sinners. 
 He has issued his " commandments'' which are ''holy, just, and 
 
 good," for this purpose. At vcr. IG, he intimates that he had 
 always spoken plainly to Israel, from the beginning, by Moses 
 and all the prophets. " I have not spoken in secret, but publicly, 
 from the top of Mount Sinai, and in the chief places of concourse, 
 the solemn assemblies of your tribes.'' 
 
 In these "last days" God has "spoken to us by his Son." Heb. i. 1, 
 etc. The " commandments" are contained in the gospel. That gospel 
 proclaims rich, great, appropriate, and free salvation to the guilty 
 world. It utters its voice and says, " Repent, and believe the gospel." 
 " Believe in the Lord Jesus Christ, and thou shalt be saved." The 
 gospel reveals not only duty, but privilege, and promise, and Divine 
 fellowship, and eternal life, in rich and glorious association. 
 
 II. God's commandsients are to be obeyed. " that thou hadst 
 hearkened.'^ 
 
 1. This is perfectly just. God has a sovereign right to command 
 us. 
 
 2. Obedience sltoidd he prompted by God's love. Why does he 
 command men to obedience? Because he loves them. 
 
 3. It shoidd be prompted by self-interest. Obedience to the gospel 
 is our life — our salvation. The "obedience of faith" instru- 
 mentally leads to deliverance from guilt and eternal perdition — 
 and ultimately elevates the soul to the heavenly paradise. John 
 iii. IG ; V. 24. 
 
 4. Obedience should be prompt — earnest — open—sincere — and 
 ardent. 
 
 III. Disobedience will involve the loss of incalculable 
 good. 
 
 This is declared. If thou hadst "hearkened unto me, then had thy 
 peace been as a river," etc. Such happiness have all those who love 
 God's commandments. " Great peace have they that love thy law." 
 
DIVINE SOLICITUDE. 255 
 
 The loss of incalculable good is expressed in the text. 
 
 1. Their iKace would have been as a river. The peace arising 
 fiom God's pardoning, justifying, sanctifying, and comforting love. 
 Illustrate this by the beautiful figure ; "Like a river." 
 
 (1) This peace. Wee a river, has a source. It begins at the fountain 
 of Christ's blood. That is the rich source of its glorious flow. 
 
 (2) A river is fed from above. Rains and showers feed the rivers. 
 The showers of grace swell the rivers of peace. Mai. iii. 10. 
 
 (3) A river has occasional inundations ; as the Nile, for instance. An 
 •nwaketiing Providence often makes it overflow. Afflictions, and the 
 
 consolations under them, make the peace and bliss of the believer to 
 flow as a river. "These light afflictions," etc. 2 Cor. iv. 17, 18. 
 
 (•1) A river is fertilizing. It conveys nourishment. Egypt owes all 
 its fertility to the Nile. The peace of Christ makes every grace grow. 
 Holiness and felicity always grow out of a peaceful breast. See this 
 stated, Rom. vi. 4. 
 
 (5) A river gets broader as it flows on from its source to its termina- 
 tion. " The path of the just is as the shining light, shining more and 
 more unto the perfect day." A river may in its course receive tributary 
 streams, which constantly add to its strength; so a believer •' grows in 
 grace," etc. — he "adds unto his faith, virtue," etc. 
 
 2. Their '' righteousness'^ icould have been "as the waves of the 
 sea." Christ is made unto believers righteousness." That right- 
 eousness, even Christ's obedience to death, etc., is as the vraves of 
 the sea. 
 
 (1) Because it washes aivay and covers the greatest sins. The waves of 
 the sea bear down all opposition. So the righteousness of Christ is 
 irresistible — all conquering — no guilt is too stubborn for its power. 
 " The blood of Jesus Christ his Son cleanseth from all sin." 
 
 (2) It covers again and again. "When the conviction of guilt distresses 
 the conscience, we look to Christ; then the broad covering waves of 
 Divine righteousness roll upon our souls, and obliterate all sin and 
 torment. 
 
 (3) It is infinite righteousness. Who can count the waves of the sea? 
 "Who can estimate this righteousness? It exists and operates in time ; 
 its influence shall endure for ever. 
 
 3. Of this happiness the disobedient shall be deprived. "0 that 
 thou hadst hearkened to my commandments ; then had thy peace 
 been as a river," etc. But thou hast not hearkened — thou hast 
 not obeyed, and therefore thy peace does not flow as a river, nor 
 thy righteousness as the waves of the sea. 
 
 Instead of this enjoyment, there is positive wrath and misery 
 connected with the sinner! —a fearful looking for of judgment. 
 How vile their character — how dreadful their prospect ! 
 
 Lastly, God wishes men to be saved. God sometimes pleads with 
 men to be saved for his own pleasure, it would be pleasant to him; 
 speaking after the manner of men, it would make him glad ; as 
 
256 FREEDOM FROM CONDEMNATION. 
 
 in the parable of the lost sheep. Sometimes he pleads for his own 
 glory. Jer. xili. IG ; Mai. ii. 1. But here it is for the happiness 
 of sinners themselves. Ps. Ixxxi. 13. Once more, he pleads with 
 mon, because unwilling that any should perish. 2 Pet. iii. 9. 
 
 X. — THE IMPORTANT LINE. 
 
 In the ymr 1S21, the late liev. Daniel Tycrman^ and George Bennet, Esq., were sent hy 
 the London Misnonary Society to visit their Stations in different parts of the world. On 
 the 'I'-id June, they crossed the line, and on the following day, being the Sahhath, Mr. 
 Tycrnian j)reachecl on the event. His text ivas, 
 
 '' His hand hath divided it to them by line." — IsA. xxxiv. 17. 
 
 And he thus considered his subject: — 
 
 1. There is a line of being, which we all crossed when we were 
 born ; then we were endowed with a rational and intelligent 
 nature ; and then we entered upon our state of probation. 
 
 2. There is a line of regeneration, dividing the moral world into 
 two hemispheres, in one of which dwell the righteous, and in the 
 other the wicked. This line must be crossed by all, before they 
 can become Christians indeed, and enjoy the privileges of the 
 gospel. 
 
 3. There is a line of death, which we must each cross when we 
 have finished our probationary course, and go before the tribunal 
 of God to render an account of the deeds done in the body; but 
 when, where, and how, we shall cross this line, we know not. 
 
 4. There is a line which divides between heaven and hell ; this 
 none shall ever cross v,-ho have once taken vip their abode in either 
 of those regions. 
 
 In his application, the preacher remarked, that if we would not 
 lament having crossed the line of being, nor fear crossing the line 
 of death, we should be desirous to cross the line of orgeneration, 
 that when we fail on earth we may be received into everlasting 
 habitations, on the right side of the line which divides between 
 heaven and hell. 
 
 XI.— FREEDOM FROM CONDEMNATION. 
 
 "There is therefore now no condemnation to thorn whieh are in Christ Jesus, who 
 walk not after the flesh, but after the Spirit." — IloM, Tiii. 1. 
 
 TiiK Apostle in tliis epistle dwells at large on the great doctrine of 
 justification by faith. The text maybe regarded as a summary of the 
 whole. From it we learn the intimate connection between jnstitication 
 and sanctification. Its propositions are : " He that is in Christ Jesus 
 
FREEDOM FROM CONDEMNATION. 257 
 
 i3 free from condemnation; and hef that is in Christ Jesus walks not 
 after the llesh, but after the Spirit." Being "in Christ Jesus" is that 
 on which both depend, and it is from him that both are derived. 
 
 I. Union with Christ. " In Christ Jesus." 
 
 1. To be in Christ Jesus is more than mere nominal Chrisiimiity. 
 
 Many say, Lord, Lord; Matt. vii. 21; Luke xii. 25. Union 
 
 with Christ is more than a mere profession of Christ and union 
 
 with his people. 
 
 Such a union as this Judas had, apparently a branch in the vine, 
 bearing the leaves of an outward profession, and making a fair show 
 in the flesh. Multitudes are still the same, especially since no odium, 
 but a degree of respectability attaches to the Christian profession. 
 There are but few indeed who would wish to be recognized as infidels, 
 or avowed unbelievers. The effective co-operation of various religious 
 institutions, and the commendable zeal displayed in the diffusion of 
 Christian knowledge, have put infidelity a little out of countenance ; 
 and the large proportion of talent, rank, and influence, which the in- 
 terests of religion have associated and combined, have given it an 
 ascendency in the public esteem which it scarcely possessed at any 
 former period. But this nominal union will bear no genuine fruit to 
 God after all ; and though we may be instrumental in communicating 
 good to others, we shall ourselves be cast away as fruitless branches, 
 which are gathered and cast into the fire to be burned. 
 
 2. There is a vital union tvith Christ, by a genuine and living 
 faith, and this is the great doctrine of the preceding chapter, 
 iii. 25. 
 
 "In Christ .Jesus" is a phrase very common in Scripture, and denotes 
 a vital and glorious union with him. It is sometimes represented by 
 the union of the vine and its branches, John xv. 5. As stones in a 
 building united to the foundation stone, 1 Pet. ii. 5. By the union 
 between the head and members of the body, Eph. v. 30. By a cove- 
 nant relation to Christ, represented by marriage, Rom. vii. 4. By the 
 bridegroom and the bride, 1 Cor. vi. 17. By the union of the food we 
 eat with the body, John vi. 56. 57; Gal. ii. 20; 2 Cor. iv. 11. The 
 convinced sinner has fled to Christ, and is in him, as Noah fled to the 
 ark. Like the cities of refuge to Israel, Christ is the hope set before 
 us, Phil. iii. 9: Heb. vi. 18. 
 
 This union is effected by Divine poicer ; nothing else can ally the 
 sinner to Christ ; and it is absolutely necessary to Christian usefulness. 
 If severed from Christ we can do nothing. Union with Christ is the 
 only true source of practical religion. 
 
 It is a mystei'ious union ; but of its existence believers have an in- 
 ward consciousness ; 1 John V. 10. 
 
 IT. The glorious privilege connected with this relation. 
 " No condemnation. '^ 
 
 1. This implies that there icas condemnation > 
 22* R 
 
258 FREEDOM FROM CONDEMNATION. 
 
 Before believing, God's people were condemned — children of wrath, 
 and under the curse. Condemned, because the law of God was broken. 
 The children of wrath, because God has declared that sin shall not go 
 unpunished. And under the curse, because it is denounced — every 
 sinner is cursed ; and when the thread of existence is cut, it will fall 
 upon his imperishable spirit with all its crushing and poignant power. 
 Rom. ii. 9; Gal. iii. 10; Deut. xxviii. 15. 
 
 2. This condemnation lias been removed. *' No condemnation." 
 All the curses are reversed, and all the threatenings removed ; all 
 
 are turned into promises and blessings. There is now a change 
 
 of state — the captive is ransomed — the sentence is gone, and the 
 believer is accounted innocent. Rom. v. 1 ; Acts xiii. 38, 39. 
 
 (1) No condemnation from conscience. This is sprinkled from the 
 evil of guilt by the blood of Christ, and hushed into peace, Heb. x. 22 ; 
 1 .John ii. 21. 
 
 (2) No condemnation from ike laio. They are "m Christ,''^ and the 
 law does not, and cannot condemn him. He has magnified and made 
 it honourable ; "he is the end of the law for righteousness to every one 
 that believeth. See Gal. iii. 13. 
 
 (3) No condemnation /row God. He is satisfied and "well-pleased" 
 with them for Christ's sake, Rom. v. 1, 2. 
 
 3. IIow is (his deliverance accomplished ? It is not of works; not of 
 faith itself as a virtue of ours, but as uniting us to Christ, 1 Cor. i. 31 ; 
 Phil. iii. 9. Christ is made heir of all things ; and being made one 
 with him, we become joint-heirs of all that he possesses. Rom. viii. 17. 
 
 This delivering grace is graphically stated, Rom, iii. 23 — 27. All 
 that Christ did, is imputed to believers. His death delivers them from 
 death, and his righteousness is imputed for their justification, 2 Cor. v. 
 21 ; Rom. viii. 33. 
 
 III. Justification is productive of fractical holiness. 
 "AVho walk not after the flesh, '^ etc. 
 
 The terms " flesh" and " Spirit" are here contrasted, and denote 
 
 the opposite principles of sin and holiness. To "walk after the 
 
 flesh," is to be in a carnal and corrupt state; to be governed by what 
 
 is carnal ; Gal. v. 19. To "walk after the Spirit" is expressive of 
 
 an habitual course of piety; so as to prefer and seek spiritual objects 
 and enjoyments. Gal. v. 22. 
 
 Union with Christ is attended with a real as well as a relative 
 
 change, and this prevents the objection of its giving liberty to sin. 
 
 No one is free from condemnation but by being in Christ Jesus; and 
 no one is in Christ Jesus but such as walk not after the flesh, but 
 after the Spirit. Justification and sanctification are therefore insepa- 
 rable Observe, 
 
 1. Their ival/c corresponds loith the character of the Spirit. He is the 
 "Spirit of holiness;" and the Christian is holy; he follows after holi- 
 ness, etc. Divine transformation is his work. 2 Cor. iii. 18. 
 
 2. The Christian is led and influenced by the Spirit. 
 
 The Spirit is the fountain of light, and Christians walk as children 
 
AFFLICTIONS. 259 
 
 of light; the Spirit of com/or/, and they walk joyfully in adversity and 
 tiibuliition : a qaicktjiing Spirit, and their walk is active, abounding in 
 every good work: the Spirit of assurarice, and they repose on God, and 
 commit their cause to him in every situation of life; the Spirit oi hope, 
 and they rejoice in the hope of the glory of God. 
 
 IMPROVEMENT. 
 
 1. IIow important to be found in Christ! AVhat a joyful in- 
 fluence it throws over life: — free from condemnation — at peace 
 with God I! 2. Examination. Am I led by the Spirit? Do I 
 hate the " works of the flesh/' and love " the fruits of the Spirit?' 
 
 XII. — AFFLICTIONS. 
 
 " Affliction cometh not forth of the dust, neither doth trouble spring out of the 
 ground." — Job v. (5. 
 
 Afflictions, the common lot of man, particularly entailed upon good 
 men, necessary to their character, do not come by chance. Provi- 
 dence, like Ezekiel's wheel, may have a terrible aspect, yet they never 
 go but where God sends them, or without his going with them. 
 
 I. Every trouble comes according to the appointment of God. 
 
 See Vs. Ixvi. 11 ; Lam. iii. 33 ; 1 Thess. iii. 3 ; Ezek. xvi. 21 ; 1 Sam. 
 iii. 12. 
 
 II. When afflictions visit us, it is at the very time intended by 
 God. 
 
 III. The particular object is fixed by God, to whom he intends 
 to send affliction, or by which affliction is to come. 
 
 IV. When troubles come, it is according to a certain degree or 
 measure. 
 
 Mai. iii. 3 ; Matt. xxiv. 22 ; Isa. xxvii. 8. 
 
 V. The continuance of trouble is not left to uncertainty or 
 casualty. 
 
 Gen. XV. 13 ; Rev. ii. 10. 
 
 VI. Afflictions come for a specific purpose. 
 
 .Job v. 17; Heb. xii. 6; Ps. cxix. 75. 
 
 1. They have a tendency to correct what is wrong; to mortify sin. 
 Isa. xxvii. 9. 
 
 2. They are often sent to make manifest the energy and power of 
 Divine jxrace. 
 
 3. Trials are seat by God for the peculiar manifestation of his good- 
 ness and kindness. 
 
260 THE SWORD OF THE SPIRIT. 
 
 4, Afflictions are intended to prepare those exercised with them for a 
 better world. 
 
 IMPROVEMENT. 
 
 1. In all our afflictions, we should view the hand of God. 2. We 
 ought not to murmur when we are exercised with them. 3. "We 
 should feel a submissive temper under them, because, as they come 
 from God, they must be right. 4. We should not only view God 
 as sending affliction, but as being present to manage and control 
 it, and to afford comfort and support under it. 5. In every afflic- 
 tion, we have always something to be thankful for. 
 
 Jehoida Brewer. 
 
 XIII.— THE SWOKD OF THE SPIRIT. 
 
 "And the sword of the Spirit ivhich is the •n'ord of God." — Eph. Ti. 17. 
 
 The Christian's life is one of warfare. He has numerous foes, 
 stronger than he, more subtle, and they are invisible; they have also 
 allies in his breast, even depraved appetites, ever ready to join in op- 
 position. A gracious God, however, has provided for the protection, 
 
 conflict, and conquest of his people. Ho, the Divine Commander, has 
 provided every necessary weapon, as the context declares. 
 
 "The Sword of the Spirit, which is the word of God;" the great 
 foundation and rule of all revealed religion; the Holy Scripture, — a 
 revelation from God, which bears the stamp of Divinity, or carries its 
 own evidence along with it — the most ancient and excellent book in 
 the world ; and whatever the wit of infidels may rake. together to shake 
 its authenticity, it stands immovable, and will bear the strictest scru- 
 tiny of unprejudiced reason, and be found to be in every respect worthy 
 of God, its Divine Author. The word of God is not only the ground of 
 a Christian's faith and hope, and the rule of his conduct, but it is his 
 Sword by which he defends himself, and attacks his enemies. 
 
 1. Why the word of God may be compared to a Sword. 
 
 A sword is a miliiarij iveapon with which soldiers are armed. 
 In warfare it is indispensable to soldiers of every rank and quality; 
 to the superior officer as well as to the ordinary soldier. 
 
 So the word of God is tJie spin'lual loeapon of everi/ Christian 
 mldier of whatever rank or quality, and it is indispensable. 
 Christ, the Captain of salvation, fought with this weapon, Matt, 
 iv. 4 — 8. All the soldiers in his army must therefore be armed 
 with it. 
 
 2. A sword is a weapon by which a soldier not only defends 
 himself, but also does great execution against Ids enemies. 
 
 So the word of God is a spiritual weapon by which the Christian 
 not only defends himself fnmi foes ; but by it he offends, yea, cuts 
 down and conquers all the enemies of his soul. 
 
THE SWORD OF THE SPIRIT. 261 
 
 (1) The ■word is a defensive iveapon. «' By the word of thy lips, I 
 have kept me from the paths of the destroyer," etc. Ps. xvii. 4; cxix. 1)2. 
 
 (2) Offensive. The apostles used it in defence of the gospel before 
 Felix, etc., etc. The Bible contains truths, motives, promises, threaten- 
 ;ngs, etc., of an irresistible character. 
 
 3. A sword is a sharp piercing toeapon ; it Tvill enter into the 
 body, and pierce even to the heart. 
 
 So the word of God is a Sword that will pierce the hearts of 
 sinners, and make them cry out, etc. Heb. iv. 12; Acts ii. 37. 
 
 4. A Sword is a?i lionourahle loeapon, and of great antiquity ; 
 having been in use from the beginning. 
 
 So the word of ,God, the Sword of the Spirit, is an lionourahle 
 
 loeapon. Christ, prophets, apostles, martyrs, used it. It is also 
 
 of great antiquity ; the writings of Moses are the most ancient 
 records. Honourable too on account of the victories it has won. 
 
 5. Some swords have two edges and will cut both wags, both 
 backwards and forwards. 
 
 So the Word of God, as used by his ministers, hath two opera- 
 tions at one time, 2 Cor. ii. 16. And when that word is received 
 it is used by the Spirit to conquer the depraved heart of the 
 believer, and he wields it to conquer unbelieving men. It con- 
 quers him that he may conquer others. 
 
 6. A Sword is the instrunient of victory. 
 So is the word of God. See Rev. xii. 11. 
 
 7. A Sword is sometimes carried before a magistrate as the sym- 
 bol of authority and justice. Rom. xiii. 4. 
 
 So the Sword of the Spirit is the loeapon of a minister'' s or Chris- 
 tian's authority. In reference to doctrine, conduct, and discipline, 
 he uses the Sword for the settlement of all disputes. " To the law 
 and the testimony,'' etc. 
 
 II. Why is it called the Sword of the Spirit? 
 
 1. Because it is a spiritual %veapon, designed to be of use in the 
 spiritual warfare, against our spiritual foes, when the soul is 
 attacked by Satan, etc. 
 
 2. Because the Holy Spirit is the Author of it. His hand alone 
 formed and fashioned it. 2 Pet. ii. 21. 
 
 3. The Holy Spirit is the only true intejpreter of the Scriptwes, 
 they can only be understood through the Spirit who indited them — 
 hence the necessity of praying for illumination. 
 
 4. Because it is the Spirit that gives the word its efficacy in the 
 sold. He guides the truth to the soul, there he fixes it. Ho 
 makes the gospel the power of God to salvation. 1 Thess. i. 5. 
 
 IMPROVEMENT. 
 
 1. How valuable is the word of God! Without this weapon, we 
 ihoiild be overcome and lost. Set a high value on the Scriptures. 
 
262 EJACULATORY I'RAYER. 
 
 2. We may loni-n tlie reason for Satanic opposition. The Bible 
 being full of light is against him, and therefore he opposes it by 
 his emissaries, Atheists, Infidels, etc. 3. See the wicked cruelty 
 of the lloman Catholics in using all their exertions to prevent the 
 distribution and use of the Sword of the Spirit. 4. Labour to 
 know tlie proper use of this spiritual weapon. Satan is a cunning 
 warrior, stealing insensibly into the soul. 
 
 XIV. — E JACULATOllY PRAYER. 
 
 " So I prayed unto the God of heayen." — Ntn. ii. 4. 
 
 Hkmakks on the piety and conduct of Nehemiah — his fervent ejacu- 
 lations. 
 
 I. The nature of ejaculatory prayer. 
 
 Prayer is presenting the desires to God. Social prayer is the 
 united' request of many — j;?*it"a^e prayer the supplication of an 
 individual. 
 
 1. Ejiiculatory prayer is dependent on no place. It may be presented 
 everywhere. 
 
 2. It is not dependent on time. 
 
 3. It is not dependent on any occasion or circumstance. 
 
 II. Produce some examples of successful ejaculatory prayer. 
 Abraham's servant. Gen. xxiv. 12. Samson, Judges xvi. 28. 
 
 Stephen, Acts vii. 50. Christ, Matt. xi. 25. 
 
 III. The seasons when ejaculatory prayers may be more espe- 
 cially necessary. 
 
 1. In sudden and unexpected calls to some important and difficult 
 duty. 
 
 2. The sacred day of rest. 
 
 3. The hour of temptation. 
 
 4. The period of sickness. 
 
 lY. The advantages of ejaculatory prayer. 
 
 1. It woukl maintain in the mind an habitual sense of dependence 
 upon God. 
 
 2. Preserve tlie mind in a proper tone for the exercises of devotion. 
 
 3. Prove a powerful preventive against sin. 
 
 4. Enable us boldly to contend with enemies or difficulties. 
 
 5. Quicken us to activity and zeal in the cause of God and religion. 
 
 J. A. James. 
 
THE SWELLING OF JORDAN. 
 
 XY. — LITTLE SINS VERY INJURIOUS. 
 
 " Take us the foxes, the little foxes, that spoil the vines; for our vines have tender 
 grapes." — SoxG ii. 25. 
 
 I. What sins may be called litUe sins ? 
 
 II. What is the harm which they do? 
 
 III. IIow they must bo dealt with ? 
 
 I. What sins may be called " little sins" ? 
 Sins which are so comparatively. 
 
 1. Evil tempers in the church, in the family, and in the commercial 
 world. 
 
 2. A light and frivolous spirit. 
 
 3. Remissness in religious duties. 
 
 4. Social Avbispering, slandering, backbiting. 
 
 5. Conformities to this world. 
 
 6. Dress — ever veering. 
 
 7. Conversation — earthly. 
 
 8. Light and unholy company. 
 
 9. Pride. (1) Natural pride, which sets us above our fellow-crea- 
 tures. (2) Spiritual pride. 
 
 II. The harm which they do. 
 
 1. They injure our consciences by hardening them. -♦ 
 
 2. They make way for greater sins. 
 
 3. They relax our devotion and communion with God. 
 
 4. They hinder the presence of Christ with us. 
 
 III. How must they be dealt with ? 
 
 Not tenderly, not connivingly ; but they must be taken. 
 
 1. This may be a charge to ministers. 
 
 2. A charge to Christians, beware of the first approach of sin. 
 
 WlLKS. 
 
 XVI.— THE SWELLING OF JORDAN. 
 
 '• How wilt thou do in the swelling of . Jordan ?" — JzR. xii. 5. 
 
 The prophet's discomposure, on account of the conspiracy formed 
 against him, led him into a perplexity about the prosperity of the 
 wicked, among whom were principally the men of Anathoth, v. 1, 2. 
 
264 THE SWELLING OF JORDAN. 
 
 lie p.ppe.iled to the lieart-scarcbinp; God, that he had acted uprightly, 
 and that he was hated and persecuted for his sake, v. 3. 
 
 In the text, the Lord is thought gently to reprove the prophet's im- 
 patience. The opposition of the men of Anathoth was not so formida- 
 ble, as what he must expect to encounter from the kings and rulers of 
 Judah ; and the present calamities of the nation were trivial compared 
 with the approaching desolations. 
 
 If then he was so disconcerted by these lighter trials, how would he 
 endure more severe afflictions? If he was so wearied running with 
 footmen, or contending with his equals, how would he be disquieted, 
 when required to run with horsemen, or execute his office in defiance 
 of those in authority? If he could scarcely endure when the land 
 remained in peace, what would he do when hostile invasions would 
 bear down all before them, like the overflowing waters of the Jordan?* 
 
 We are apt to murmur under present trials ; but more severe, solemn, 
 and important trials are awaiting us; at any rate we are sure that 
 death will soon break dov,rn every mortal barrier, — our health and 
 vigour, and, like the swelling of Jordan, overwhelm us. "Then liow 
 wilt thou do in the swelling of Jordan?" 
 
 I. Consider Jordan as typical of death. 
 
 Many persons, places, and things under the Old Testament were 
 typical of New Testament persons, places, and events. Thus Egyptian 
 slavery and darkness typified the dark and miserable thraldom of 
 Satan — tlie despotic and cruel Pharaoh, the malice and hate of the 
 Prince of darkness — the prophet Closes, Christ the servant of God — 
 the wilderness, the Christian's pilgrimage through this world— Jordan, 
 death — Canaan, heaven, Observe 
 
 1. Jordan constaiiily flowed . It never stagnated — it never dried. 
 One celebrated traveller, Chateaubriand, represents it as "sluggish, 
 reluctantly creeping to the Dead Sea; though sometimes it is very vio- 
 lent, turbid, and rapid; too rapid to be swam against." 
 
 So human mortality is always proceeding; its flow is incessant, ever 
 conveying mankind to the Dead Sea, or the grave. Death is no re- 
 specter of persons — he levels all distinctions — he destroys all enjoy- 
 ments — he brings all 'to the grave. The flow of mortality is irresisti- 
 ble ; it cannot be swam against. No human device, no physician's 
 skill, no human precaution, can bribe away death. 
 
 2. Jordan overflowed all its banks, especially at the time of harvest. 
 Josh. iii. 15. 
 
 So the banks of every mortal will be borne down by the stream of 
 death. Some are priding themselves in their vigour and strength — 
 
 some in their riches, etc., but all these will avail nothing. Then 
 
 again, is not death the great reaper? The time of death is the time 
 of harvest to saints and sinners. God then gathers his saints, his 
 precious seed, into his garner; Satan collects his tares, and deposits 
 
 * The overflowing of Jordan, whifh generally happened in harve.«t, drove the lions 
 and other b('a,<?ts of prey from their coverts among the bu.'^lies that lined its bank.s; 
 who, spreading theni.«elves through the country, made terrible havoc, slaying men and 
 carrying off the cattle. See 1 Chron. xii. 15; Jer. xlix. 19 : 1. 41. 
 
THE SWELLING OF JORDAN. 265 
 
 them in his own place. " For Jordan ovcrflowetli fill his banks at the 
 time of hai'vest." remember this! death is inevitable; Ileb. ix. 27. 
 
 3. Jordan parted the xoilderness and the promised land. Tlie land flow- 
 ing with milk and honey — the glory of all lands was on the other side 
 Jordan, and the way to it was across that river. 
 
 So the Christian pilgrim's home — heaven, the glorious residence of 
 God, angels, and saints, can only be attained by passing the gulf of 
 death. Thus the poet sings: — 
 
 "Dark river of death," that is flowing 
 Between '*the bright city" and "me," 
 Thou boundest th« path 1 am Roing, 
 how shall I pass over thee? 
 
 Let Rlory from Calvary streaming?, 
 
 Shine bright oVr the cold sable wave; 
 Faith strong in Christ with rapt'rous hope beaming, 
 
 To burst through the gloom of the grave. 
 
 And beautifully appropriate is the representation of Dr. Watts : — 
 
 There everlasting spring abides. 
 
 And never withering flowers; 
 Death, like a narrow sea, divides 
 
 This heavenly land from ours. 
 
 Sweet fields beyond the swelling flood, 
 
 Stand drest in living green; 
 So to the Jews old Canaan stood, 
 
 And Jordan roU'd between. 
 
 4. Jordan separated the inhabitants of Canaan from those of ike ivilder- 
 ness and other places. 
 
 So death separates the inhabitants of the church militant from the 
 inhabitants of the church triumphant. Some of our friends have gone 
 over the river, and we see and enjoy them no longer. There is the 
 father or the mother — here are the children. There is the beloved 
 partner — gone over Jordan — here the lone and bereaved one weeps in 
 anguish, but hopes for reunion there. Patriarchs, Apostles, martyrs, 
 yea, legions of saints, have passed over — and Jesus himself is there. 
 
 One family, we dwell in him. 
 
 One church above, beneath; 
 Though now divided by the stream. 
 
 The narrow stream of death. 
 
 One army of the living God, 
 
 To his command we bow; 
 Part of the host have cross'd the flood, 
 
 And part are crossing now. 
 
 Even now to their eternal home 
 
 Some happy spirits fly; 
 And we are to the margin come. 
 
 And soon expect to die! 
 
 5. The Jordan was a new xoay to the Jews. They had never passed it 
 before. Josh. iii. 4. 
 
 The river of death can be crossed onl}-^ once : and we have yet to 
 pass over. We have had no past experience — all will be new — solemnly 
 new to each of us! We have seen our friends pass over ; but oh! to be 
 23 
 
266 THE SWELLING OF JORDAN. 
 
 baptized with deatli ourselves — what is it — how shall we endure it — 
 shall we go through nobly or ignobly — shall we be left to ourselves on 
 account of our sins, or Avill Jesus bear up our head in the dark river? 
 — "How wilt thou do in the swelling of Jordan?" 
 
 6, Jordan tvas subject to the power of Jehovah. At his command, 
 "the waters rose and stood upon a heap and the people passed over." 
 Josh. iii. 16. 
 
 So death is under the power of God. Christian, this is thy great 
 consolation ! Pain, weariness, and wretchedness, may gather around 
 thee in thy last conflict; thou mayst say in the evening, "Would to 
 God it were morning," and in the morning, " Would to God it were 
 evening ;" but God shall make all thy bed in tliy afflictions. To pains 
 and agonies which threaten to overwhelm thee, like the "swelling of 
 Jordan," he shall say, " Hitherto shall ye come, but no further ; and 
 here shall your proud waters be stayed." He will make you ti-iumph. 
 "0 death, where is thy sting?" etc. 
 
 7, Jordan was the last river the Israelites had to cross. God helped 
 them through the Red Sea ("which the Egyptians trying to pass were 
 drowned,") and also through many rivers, and now he would help them 
 through the last. When that was crossed, they would be in Canaan, 
 the land of promise. 
 
 Death is the " last enemy " which believers will have to encounter. 
 It was the last conflict which the Saviour endured. " For the joy that 
 was before him, he endured the cross, and despised the shame, and is 
 for ever sat down on the right hand of God." A dying saint may com- 
 fortably say, "This is the last river I have to cross, and then I shall 
 be in Canaan. This is my last conflict — when it is over, I shall conflict 
 no more, but enter my Father's house, and rest in his love for ever." 
 
 II. The Preparation and Arrangements necessary for pass- 
 sing OVER Jordan. 
 
 1. Thef/ were required to sanctify themselves previously. Josh. iii. 5. 
 
 And must not we be sanctified before we can die happily ? Yes, and 
 Jesus saves his people by his precious blood — removing all their guilt, 
 and freeing them from all condemnation; He renovates their hearts 
 by his Spirit, and creates in them his own image, and thus they become 
 fit to die. Titus iii. 4—7. 
 
 2. The priests were to enter the river first. Josh, iii. 6. How would 
 this encourage the people ! 
 
 The Lord Jesus Christ, the great High Priest, has passed trium- 
 phantly before. He left us an example. And because he has passed, 
 we also shall go over safely ; and looking down into the river, we shall 
 discern his footsteps at the bottom. 
 
 3. The priests stood firm in the midst of Jordan, until all the people 
 passed over. Josh. iii. 17. There they stood with the ark of the cove- 
 nant, the evidence of the Divine favour. 
 
 Jesus stands by his people in their dying moments, and shows them 
 the secret of his covenant. He "never leaves them nor forsakes 
 them." He "perfects that which concei'neth them; he forsakes not 
 the works of his hands." 
 
PRIDE. 267 
 
 Shudder not to pass the stream, 
 Venture all thy care on him, 
 Iliui, whose d^ing love and power 
 Still'd its tossing, hush'd its war: 
 Safe as the expanded wave, 
 Gentle as the summer's eve; 
 Not one object of his care 
 Ever suffer'd shipwreck there. 
 
 4. When they had passed over, they erected memorials of the Divine 
 interposition, enabling them to pass over Joi'dau dry-shod. Josh. iv. 
 5—8, 20. 
 
 So it will be -svith the Christian. "When he enters the heavenly land, 
 ■will he not erect his Ebenezer, "Hitherto hath the Lord helped me"? 
 AVill he not prostrate himself before the throne of God and the Lamb, 
 and say along with the congregated hosts of God's elect, " Worthy is 
 the Lamb that was slain?" etc. Rev. v. 12. 
 
 III. IIOTT SOME HAVE DONE IN THE SWELLING OF JoRDAN. 
 
 1. The tcicked. Look at Belshazzar — at the rich man clothed in 
 purple, etc. — at the rich fool who resolved to pull down his barns, and 
 build larger. 
 
 2. The righteous. How sweetly did some of the patriarchs and 
 prophets pass over! — they " fell asleep " — " they departed," and were 
 "gathered to their fathers." Look at Paul, "I am now ready to be 
 offered," etc. 
 
 IV. Press the question. " How wilt thou do," etc. 
 
 Sinner, how wilt thou do in thy dying hour. Living now in sin — 
 seeking earthly enjoyment everywhere, and incessantly — making this 
 world thy heaven — unforgivcn, unrenewed, how wilt thou do in the 
 swelling of Jordan? 
 
 To the self-righteous we propose the same question. 
 
 To the formalist — to the hypocrite. 
 
 None but the righteous can do well in the swelling of Jordan. 
 
 [Many parts of this Outline may be beautifully illustrated by a reference to the 
 "rilgrim's Progress;" the scene where Christian and Hopeful come to the river.] 
 
 XVIL— PRIDE. 
 
 '• Only by pride cometh contention, but with the well-advised is wisdom." — Prov. 
 xiii. 10. 
 
 Whoever will converse with his own heart, and carefully examine 
 its secret workings, will find more or less of this iniquity cleaving to 
 him, and see reason to be ashamed and humbled for it before the eyes 
 of a heart-searching God. It is impossible, in a few words, to point 
 out all the evils springing from this accursed root. Solomon hero 
 
2G8 PRIDE. 
 
 iHiints out one of them, and one of the most consiilerable — "By pride 
 coineth contention." 
 
 1. Pride and ambition are the springs of those contentions that 
 are between states and kingdoms. 
 
 '' Whence come wars and fightings ?" says the apostle James ; -'Come 
 they not hence, even of men's lusts that war in their members?" 
 Haughty monarchs think they have an ability to govern the world. 
 They are mad to think that they have any equals, or rivals. They aim 
 at universal monarchy, and so make inroads upon their honest and 
 peaceable neighbours, all around them, what havoc and destruc- 
 tion has this cursed sin made in the world ! what destruction is it still 
 making ! 
 
 2. Pride is often the spring of contentions about religious mat- 
 ters, between Christians that differ in articles of faith and modes 
 of worship. 
 
 There are few, perhaps no churches, w];iere the dismal effects of pride 
 have not at times appeared in unchristian and unbrotherly contentions, 
 which have caused and fomented divisions, and destroyed almost all 
 their charity, that Divine and heavenly grace, the distinguishing mark 
 of Christ's servants, as pride is of Satan's. 
 
 3. Pride is the spring of most of the contentions that occur in 
 families. 
 
 Pride will invert the order of nature, and turn the family upside 
 down. Children and servants, through pride, grow impatient of re- 
 proof, and though it is given in the most friendly and tender manner, 
 quarrel with their reprover, and ruin the peace and order of the house- 
 hold. 
 
 4. Pride is the cause of contentions beticeeii neighbours and ac- 
 quaiJitances. 
 
 It shows itself when men boast of their characters, abilities, and cir- 
 cumstances, and vainly compare themselves with others. We see it in 
 their quick resentment of affronts ; anything which touches what they 
 call their honour. We see it in their extreme backwardness to forgive 
 an injury, or overlook an insult. Most of the lawsuits that happen 
 among UP, have their rise here. "By pride cometh contention," and 
 contention breeds litigation. 
 
 II. Let us consider the counter proposition. "With the -well- 
 advised is wisdom." By " the well-advised" we are to understand 
 humble and modest men, who show their *humility and modesty 
 by consulting and taking advice. The term also implies submis- 
 sion to the mind and will of God, to seek direction from him. The 
 "well-advised will not loan to his own understanding; but in all 
 his ways acknowledge God," and submit to infinite wisdom. lie 
 pours out his heart before God, that he may lead him in the 
 " right way," the way of truth and peace. 
 
 1. TJiey show that they are wise by acting a loise part. 
 
THE HAPPY PEOPLE. 269 
 
 They manifest that they are acquainted with their own hearts : that 
 they understand human nature ; and ai'e under the influence of reli- 
 gious principles, willing to do unto others as they would wish others to 
 do to them. 
 
 2. They are likely to increase in wisdom, for they know there is 
 roomj'or it, and take the proper methods to obtain it. 
 
 The humble man is sensible that he knows but in part, and therefore 
 he distrusts himself, and presses on to grow in knowledge. The proud 
 man thinks all wisdom is centered in himself; and when he has got to 
 the bottom of his line, he thinks he has got to the bottom of the ocean. 
 He supposes himself wise enough, and despises others. Nothing shuts 
 the heart against wisdom so much as pride. But more especially is he 
 likely to increase in wisdom through the assistance and blessing of 
 God, which he is always ready to bestow upon the humble. " Though 
 the Lord be high, yet hath he respect unto the lowly." God " resist- 
 eth the proud, but giveth grace to the humble." 
 
 Let us then seek the wisdom which cometh from above, whicli is 
 first pure and then peaceable. " Finally, brethren, live in peace, and 
 the God of love and peace be with you." 
 
 Job Orton. 
 
 XYIIL— THE HAPPY PEOPLE. 
 
 " Happy is that people that is in such a case; yea, happy is that people whose God 
 is the Lord." — Vs. cxliv. 15. 
 
 David, like a true patriot, was anxious for the welfare of his people. 
 The close of this Psalm beautifully expresses his pious regard for them. 
 It is a glorious circumstance when the honours and dignities con- 
 nected with royalty do not oblitei'ate from the mind Christian benevo- 
 lence. David had been raised from a state of comparative obscurity 
 to the throne of Israel, but in every scene of liis eventful life, he re- 
 garded the blessing of the Almighty as absolutely necessary' to per- 
 sonal and national prosperity. How few of the wealthy and honour- 
 able of mankind are like him I Many have been raised from obscurity 
 and poverty ; but they have forgotten God, and their duties to man- 
 kind. And sometimes such men, instead of being a blessing, have 
 been a curse to society. It is our wisdom to copy the best examples, 
 and pray for grace to imitate them. 
 
 I. The Psalmist refers to a rappy case or state. " Happy 
 is that people that is in such a case.'' 
 
 This is included in what he desired and prayed for, and which, 
 if granted, would conduce to individual and national happiness. 
 Observe, 
 
 1. The Psalmist recognizes God as the Giver of all good. 
 
 It is a happy case when a nation contains a goodly number of pcr- 
 9.q -:r 
 
270 THE HAPPY PEOPLE. 
 
 sons who regard God as the Source of all good, whose blessing alone 
 cnn make prosperous and happy. They " are the salt of the earth;" 
 and by their dependence upon Divine aid, by their praj^erful applica- 
 tions for his blessing, and by their holy examples, perpetuate to a 
 nation the Divine favour, and preserve it from destruction. God loves 
 them, and the wicked are spared, v. 10; Gen. sviii. 23, etc.; Isa. i. 9. 
 
 2. The Psalmist prayed for the welfare of the rising generation. 
 
 lie was anxious that they might fear God, and become the 
 
 ornament and support of the community. 
 
 (1) lie prayed to be delivered "from the hand of strange or wicked 
 children." Such children are sure to be the source of sorrow to their 
 parents, and the bane of society. By their evil habits, by their per- 
 nicious principles, they threaten to debase the community. 
 
 Tlow often may the wickedness of children be prevented by the in- 
 fluence of parental example, by faithful and affectionate admonition, 
 and by earnest prayer ! 
 
 (2) lie prayed that their minds might he imbued with true religion, to 
 render them happy, useful, valuable, and honourable. "That our youth 
 may be as plants grown up in their youth," v. 12; Ps. cxxviii. 3; Isa. 
 Ixi. 3; that they may resemble trees or plants growing in a fruitful soil, 
 and become vigorous and courageous, fruitful in every good work, 
 and be the beauty and stability of society. Nothing surely on this 
 side the grave can yield greater pleasure to the pious than to see their 
 children walking in the fear of God, and as Matthew Henry observes, 
 " to see them as 'plants,' not as weeds, not as thorns; to see them as 
 plants growing, not withered and blasted ; to see them healthful, quick, 
 intelligent, and especially of a pious inclination, likely to bring fruit 
 unto God in their day; to see them in their youth, their growing time, 
 increasing in everything that is good, till they grow strong in spirit."* 
 
 Female virtue, on account of its infiuencg, is represented as of 
 supreme importance. "That our daughters may be as corner-stones, 
 polished after the similitude of a palace." That they may be prudent, 
 virtuous, healthful, industrious, and amiable; fitted to fill the import- 
 ant relations of wives and mothers. This would honour their families, 
 and those into which they might marry. Stones, when taken from the 
 quarry, are uneven, rough, and unsightly, but when levelled and 
 chisselled, and subjected to the Sculptor's art, they become beautiful, 
 and are ornamental and sustaining to the building in wliich they are 
 placed. 
 
 "By daughters," says Matthew Henry, "families are united in 
 their mutual strength, as the parts of a building are by the corner^ 
 
 * "It is a very pleasant sip;ht to bcholcl a nation inereasinp; in population; families 
 brought up in industry, honesty, and plenty, and fitted for their several stations ia 
 public and domestic life: not cut off by war, or wasted by fiimine. or pestilence; and 
 ■when all manner of abundance is stored in our garners, and clothes our fields and pas- 
 tures. In manj' of these things we are a happy people; yet, alas! our numerous 
 youth do not generally atford a pleasing prospect. Too many of the young men of all 
 i-anks in this favoured laud, grow up noxious plants, being early debauched in their 
 principles and morals, and justly to bo denominated infidel, profane, licentious, and 
 dissipated; contracting and disseminating both mental and bodily diseases; and pre- 
 pared to communicate rice, and ruin, and enfeebled constitutions to the next genera^ 
 Xwiu" — Scott. 
 
THE HAPPY PEOPLE. 271 
 
 stones; and when we see them by faith united to Christ, as the chief 
 Corner-stone, adorned with the graces of God's Spirit, polished, pnrified, 
 and consecrated to Gud as living temples," parents and the religious 
 comnmnity take pleasure in them. " Not when they are only polished 
 with outward beauty and embellishments, but when possessed of that 
 adorning which the Word of God most recommends." See Prov. xsxi. 
 13—31. 
 
 Happy then is that people, or nation that is in such a case — having 
 a hopeful rising generation ! No prosperity attended Israel when 
 it was otherwise. In the times of Joshua, things were thus; "As for 
 me and my house, we will serve the Lord ;" then the nation prospered. 
 Hence Balaam might well express himself in such language of admira- 
 tion ; Num. xxiv. 5 — 9. But when Joshua and that generation died, 
 the next knew not the Lord, and did not prosper. 
 
 As young persons are destined to fill hereafter every department in 
 society, and by their conduct to form its character, the prayer of the 
 rsalniist is of the utmost importance. Let parents then live, act, and 
 pray for the welfare of their children. 
 
 It is lamentable to see great defalcation in the discharge of this 
 
 duty. And sometimes the minds of the pious are full of painful 
 
 apprehension as to the morality and happiness of the future genera- 
 tion. Multitudes of parents, and men in middle and advanced life, 
 full of carnality, and haters of God and his truth, seem fully bent to 
 warp the minds of the young from religious principles. They create 
 for them the means of sinful pleasure ; they labour to fill their minds 
 with infidel notions; they set before them a seductive philosophy 
 opposed to Christianity, and -thus in many cases create a prejudice 
 
 against it so strong as to be rarely conquered. Should this state of 
 
 things proceed, the effects upon society will be disastrous. Infi- 
 delity and Atheism, devotion to the mere idol of reason, at one period 
 generally obtained in France, and what was the state of that unhappy 
 country ? Let the pages of history declare. That history is written in 
 characters of blood. It is like Ezekiel's roll, full of, etc. 
 
 The prayer may be applied to the Church as well as the State; 
 
 It is delightful to witness young people giving themselves up to God 
 in early life; it is the triumph of religious principle over the seductive 
 arts of the age ; it is the rescue of immortal souls from the kingdom of 
 darkness and ruin. It is the increase and beauty, and blessedness of 
 the Church. To sec them become "olive plants" in his garden, and 
 " corner-stones" in his building; the strength and ornament of religion, 
 and also of society. A generation of praying, spiritual, active young 
 people is a blessing to the Church and to the world. 
 
 3. Diivid prayed for temporal prosperity. " That our garners 
 may be full," etc. — "that our sheep may bring forth,'' etc. ver. 
 13, 14. 
 
 Jehovah is the Governor of the world. He gives the seasons ; he 
 commands and controls the elements, the showers to descend — the sun 
 to shine. David's invocation was very important; for in the East they 
 were liable to frequent famines and, droughts which made it necessary 
 in a season of great productiveness to fill their garners, and provide 
 
272 THE HAPPY PEOPLE. 
 
 for the evil day. So Joseph during the seven years of prosperity laid 
 up for a corresponding period of famine. 
 
 A season of great productiveness is a valuable and desirable bless- 
 ing. "What buyoancy it gives to the mind! It is the source of great 
 domestic comfort. It gives an impetus to commerce. It increases the 
 national "wealth. It gives a higher tone to morals. 
 
 There have been scenes of an opposite character, "when, by reason 
 of inclement or unpropitious •weather, or other causes, the crops have 
 failed ; and, strange to say, such seasons of distress are generally 
 aggravated by the avarice of capitalists who speculate in the purchase 
 of corn, etc., which the}' store up till they can obtain exorbitant prices 
 
 for the same How different from this spirit was that manifested by 
 
 the patriarch Joseph, or by David, who prayed " That our garners" ! etc. 
 
 It is a sad spectacle to see a rich man increasing his wealth at the 
 expense principally of the poor, whose miseries he has aggravated by 
 speculative engagements. 
 
 4. David prays for national })cace, or to he secure from inva- 
 sion and captivity, v. 14. 
 
 War, in every shape, is an awful calamity. Kations in every age 
 have been subject to the evils thereof, as prompted by a spirit of 
 
 injustice and oppression on the part of the great and powerful God's 
 
 people were seldom known to engage in offensive wars, though often 
 called to act in their own defence. "When they sinned, God suffered 
 
 their enemies to " break in," to invade and desolate the country. 
 
 The Assyrians broke in upon them, and then there was a "going out" 
 to captivity: afterwards the Chaldeans and Babylonians. 
 
 5. lie prays for contentment to piervade the minds of tJie people. 
 *' That there be no complainings in the street.^' 
 
 It is a sign of prosperity when a spirit of oppression is crushed, and 
 generally discountenanced ; when justice and mercy pervade society, 
 and cheerfulness and contentment are diffused throughout all classes. 
 
 To effect this desirable object, let the wealthy become kind and 
 
 friendly to the poor; and let not the poor envy the rich. 
 
 II. The Psalmist refers to a glorious Priyilege. "Happy 
 is that people whose God is the Lord.'' 
 
 This constitutes the greatest happiness of all. Temporal blessings 
 are valuable; but spiritual favours are still more so. To have an 
 interest in God — to know that he is our portion, is the greatest privi- 
 lege we can enjoy. 
 
 "Without this all our other possessions and joy would be nothing. If 
 the rising generation were ever so accomplished ; though our garners 
 were full of all manner of store ; though there were no "breakings in," 
 nor "goings out," and " no complaining in our streets;" yet we should 
 not be really happy without the Lord as our God. 
 
 Sin has robbed us of this Divine Portion. "We are without 
 God in the world." 
 
THE BLESSEDNESS OF HONOURING GOD. 273 
 
 Jesus Christ is the reconciling medium of access to God. By 
 him we regain the Divine favour, 2 Cor. v. 19 — 21 ; Rom. v. 1, 2. 
 
 *' Whose God is the Lord." How comprehensive is this declaration ! 
 It implies an interest in all the perfections of God — in his guardian and 
 providential care — in all the arrangements of his grace, forgiving, 
 justifying, sanctifying, eni'iching, comforting, and glorifying the soul. 
 All that God has promised to give on earth, in every scene — and all 
 that he has promised to give in heaven. 
 
 IMPROVEMENT. 
 
 1. We see what constitutes real personal happiness — an interest 
 in God. 2. This too is the basis of true national greatness. The 
 more a nation is impregnated with piety, the greater its stability 
 and happiness, 
 regarded as of paramount importance. 
 
 XIX. — THE BLESSEDNESS OF HONOUllING GOD. 
 
 " Them that honour me, I will honour." — 1 Sam. ii. 30. 
 
 There is an honour that comes from man. Men may be seated on 
 thrones, and surrounded with splendour and with flattery, but this 
 honour leads only to the grave. — There is an honour of so delicate a 
 nature, that he who touches it must pay the forfeit of his life. " Cursed 
 be their anger, for it was fierce; and their wrath, for it was cruel." — 
 " Mine honour, be thou not united unto them." — But there is an honour 
 that comes from God, and well merits our attention; "Them that 
 honour me, Lwill honour." — Let us inquire, 
 
 I. How ARE WE TO HONOUR GoD ? 
 
 1. By an habitual acknowledgement of his heiuff, j^rovidencc, and 
 moral government. 
 
 Atheism is madness. Chance never made a watch nor a flower, and 
 yet Atheists suppose that all things came from chance. But there is 
 also a practical Atheism, which while it admits the being of a God, re- 
 jects his authority, and rises to assume his seat. " Is not this great 
 Babylon which I have built?" said the Assyrian monarch; but he was 
 soon humbled and taught another lesson ; and then he snys, "I thought 
 it good to show the signs and wonders the high God hath wrought to- 
 ward me. How great are his signs, and how mighty are his 
 wonders ! " 
 
 2. We are to honour God by receiving and believing the testimony 
 he hath given its in his icord concerning our own fallen condition, 
 and the way of salvation through Jesus Christ. 
 
274 THE GLORY OF THE CHURCH CONSUMMATED. 
 
 3. We must honour God by decoiing to him all our talents, 
 whether natural or acquired. 
 
 When genius, like that of Milton — Learning like that of Leland — 
 Science like that of Newton — Reasoning powers like those of Locke — 
 Generosity like that of Reynolds — and Influence like that of George 
 in. — when such talents are devoted to the honour of their Giver, then 
 is God honoured. 
 
 4. We must honour God hy sacrificing every thing for his sake. 
 
 Like the noble army of martyrs at the Reformation — like that 
 -worthy band of confessors, the nonconformists — we must not count our 
 lives dear when he calls for such a sacrifice. And whenever our inter- 
 ests, our pleasures, or our lives are thus sacrificed, then is God 
 honoured ; and, 
 
 II. Such God will honour — but how? 
 
 By adopting them into his family as the sons and daughters of 
 the Ahiiighty — by supporting them under all the trials of life, 
 especially when called to suffer for his sake— by affording them 
 peace, if not transport, in their death — by giving them an abundant 
 entrance into his kingdom — by seating them with him on his 
 throne, and making them for ever happy in his presence. — " Such 
 honour have all his saints.'^ 
 
 Dr. Eaffles. 
 
 XX. — THE GLORY OF THE CHURCH CON- 
 SUMMATED. 
 
 "That he misjht present it to himself a filorious church, not having spot or wrinkle, 
 or any such thing ; but— holy, and without blemish."— Eph. t. 27. 
 
 The most ordinary duties of life are in the New Testament enforced 
 by considerations the most affecting and overwhelming. Who would 
 have thought of the affection due from a husband to a wife being en- 
 forced by that of Christ, "who loved his church, and gave himself for 
 it! " Yet thus it is: and we are, doubtless, hereby taught, in all our 
 civil relations and concerns, to act on Christian principles, or to carry 
 religion into the whole of life. Many who profess Christianity never 
 appear to think of making this use of it, but act as if the common re- 
 lations of life were to be fulfilled from the common motives Avhich in- 
 fluence mankind; such as a regard to decency and propriety, and the 
 promotion of social happiness. In these words three things require 
 particular notice ; namely, the character of the church when the designs 
 of mercy shall be fulfilled upon her — the way in which these designs 
 are accomplished — and the end designed thereby. 
 
 I. With respect to the former she is called " a glorious church, 
 
THE GLORY OF THE CHURCH CONSUMMATED. 2|0 
 
 not having spot or wrinkle, or any such thing ; but holy, and Avith- 
 out blemish." — We can bo at no loss in perceiving the meaning 
 of the term Church, in this connection. It denotes the whole 
 assembly of the saved ; " the church of the first-born, whose names 
 are written in heaven ;" the elect of God, of whom Christ was, in 
 the eternal counsels of God, constituted the head and husband, 
 antecedently to his giving himself for her. 
 
 The church is, in the language of anticipation, called "glorious"; 
 not of herself, for irrespective of what is done for her, she is supposed 
 to be altogether polluted. • Her sanctification is the effect, and not the 
 cause of Christ's love to her. What glory she has, or ever will have, is 
 derived entirely from her Lord and Saviour. She is " comely through 
 the comeliness Avhich he has put upon her." The glory of the church 
 consists in her being without spot or wrinkle, or any such thing ; or, 
 as it is literally expressed, in her being "holy, and without blemish." 
 Purity is the beauty and glory of the church, and will be for ever. — 
 In this description, the Apostle seems to oppose what the church will 
 be hereafter, with what it is in the present world. She was not only 
 originally polluted, but in her best estate upon earth is covered with 
 spots, and her beauty marred as with. ivri?iHes, the sign of declining age 
 and vigour: but when she shall be presented to Christ, everything of 
 this kind will be taken away. — The spols which at present detract from 
 hor beauty are, such as tiie prevalence of false doctrines, corrupt disci- 
 pline, superstitious and formal worship, immoralities, conformities to 
 the world, strifes, divisions, scandals, partialities, antipathies, jealous- 
 ies, intrigues, etc. Alas, Avho can survey the Christian church without 
 perceiving how her beauty is marred by the unholy influence of these 
 things ! 
 
 II. Let us notice the way in which the designs of mercy are 
 accomplished. — "Christ loved the church, and gave himself for 
 it, that he might sanctify and cleanse it." 
 
 What a glorious concatenation of blessings is here, the origin of 
 which is divine love, and the end a presentation to himself in glory ! 
 Perhaps there is some allusion to the prophecy of Ezekiel, (chap. xvi. 
 1 — 10.) A humane character, passing on his way, sees a forlorn female 
 infant, left to perish in the open field — he takes pity on it, and says 
 unto it, "Live"; washes it, clothes it, takes it into bis family; and 
 when she arrives at years of maturity, spreads his skirt over hor, and 
 she becomes his bride. But all similitudes fail in representing the 
 grace of our Lord Jesus Christ. The expense at which he coramuuica- 
 ted life to us, was by laying down his own. This is all repi'esented as 
 being the fruit or effect of love, and that to the church; consequently, 
 of special or discriminating love. 
 
 III. The object or end of Christ's giving himself for the church 
 was, that he might sanctify and cleanse it, with the washing of 
 water, by the word. 
 
 The holiness of creatures is not that on account of which the}' are 
 discriminated from others, but the effect of such discrimination : yet 
 holiness occupies an important place in the scheme of redemption. W© 
 
Zib TEMPTATION. 
 
 were not fit for the society of Christ as we were, and therefore must 
 undergo a divine change, ere we could be presented to him. The word, 
 or doctrine of the cross, when cordially believed, is a laver, which at 
 the same time that it gives peace to the mind, imparts purity to the 
 heart ; and continues to do so, till we are meetened for the inheritance 
 of the saints of light. 
 
 A. Fuller. 
 
 XXL — TEMPTATION. 
 
 " And when he was at the place, he said unto them, Pray that ye enter not into temp- 
 tation." — Luke xxii. 40. 
 
 All mankind are liable to be tempted. Multitudes fall beneath the 
 jiower of temptation, and are for ever ruined. Hence the counsel of 
 Christ is very appropriate and weighty. It sounds like the counsels 
 of a master to his servants, of a father to his children, of a Saviour to 
 his disciples. It was necessary to Christ's immediate disciples, and it 
 is no less necessary to us. Consider, 
 
 I. This Counsel is most weighty and impressive. 
 
 1. Christ knew the force of temptations ; he had experienced 
 their power for forty days in the desert. "He sufi'ered, being 
 tempted.'' 
 
 2. Christ knew the dangers of the place, 
 
 Judas knew it — Christ resorted thither for secret prayer,, and Judas 
 
 had been with him. In this place their courage and firmness would 
 
 be tested. Judas with a rabble band was approaching — the cup was 
 about to be put into the Redeemer's hand, and he must drink it for the 
 salvation of sinners. They apprehended no danger, but he foresaw it 
 
 all. "Pray that," etc. He knows the places where we are exposed 
 
 to danger. 
 
 3. He kneio the efficacy of prayer. He had tried it, found it 
 successful, and recommended the same weapon to his disciples. 
 "Pray," etc. 
 
 4. He knew the loeakness of his disciples. He had foretold that 
 they should all be offended because of him that night. They had 
 heard him say to one of them, " Simon," etc. Luke xxii. 31 ; they 
 had heard Peter say, " Though," etc. Matt. xxvi. 33. 
 
 The disciples did not think themselves weak. They might say, 
 "We have had delightful intercourse in the upper chamber, where our 
 Master offered a most delightful prayer; we are now going to the scene 
 of his intercourse with God; we are only going from pleasure to plea- 
 sure; in that place we shall be secure from temptation; or if it comes, 
 
 we shall be proof against it." But Christ knew their weakness, and 
 
 said, "Pray," etc. 
 
TEMPTATION. 277 
 
 II. The Couxsel is applicable to Crristiaxs xott. Christ 
 knows the power of temptation still ; the danger of the place ; our 
 personal weakness; the efficacy of prayer; and he says, "Pray 
 that," etc. 
 
 1. The common evil to which Christians are exposed is tempta- 
 tion. Any thing influencing us to withdraw from God may be 
 called temptation. No one is free, but the temptation is varied 
 according to our particular characters, circumstances, situation, 
 and the state of our hearts. 
 
 (1) Temptation from the u-orld. 1 John ii. 16. The three great temp- 
 tations of the world. Dr. Watts says, are, honour, gold, and sensual joy. 
 Some may say, "These do not affect me; no honours adorn my brow; 
 
 I have no riches, I am poor," etc.- But you need not wear the wreath 
 
 of honour to be under the power of this temptation ; or to be rich to 
 feel the tempting power of riches; we need not visit the theatre and 
 the ball-room to feel their power to tempt; we live in a world where 
 we witness these things, and Satan is ever ready to suggest them to our 
 wicked henrts. 
 
 (2) Temptations arising from our peculiar circumstances and situations 
 i?i life. Children at liome have the temptations of their state and sta- 
 tion. Apprentices who have jtist gone out, or the one just out of his 
 time ; the man who is just married, or who has just entered into busi- 
 ness; the rich and the great, who move in an orbit above their fellow- 
 creatures : and those in the lowest ranks, have all temptations peculiar 
 to themselves. Agar's prayer is good, "Give me neither," etc. Prov. 
 
 XXX. 7, 8. Temptations arising from office. Let each learu to 
 
 know to what temptations he is peculiarly liable. 
 
 (3) The devices of Satan, 1 Pet. v. 8. His greatest device is to create 
 
 in the mind doubt of his existence. We reason not on possibility 
 
 or probability; his existence is certain — revealed — his works are 
 manifest. 
 
 He tempted our first parents in Paradise, and brought sin into 
 our world — tempted dnn to murder his brother; Job to curse God; 
 David to number the people : it is he who stood by Joshua the high- 
 priest when he stood before the Lord and resisted him; and whenever 
 we stand before the Lord, he is not far from us. He tempted Christ, 
 Peter, Judas, and filled the hearts of Ananias and his wife, when they 
 lied to tlie Holy Ghost. How many thousands are under his power! 
 
 All the names given to Satan express his qualities to deceive and to 
 destroy. He has many confederates — fallen spirits and wicked men. 
 All false teachers, all ringleaders among the workers of iniquity, all 
 who endeavour to draw men into sin, are agents for Satan. He works 
 in a variety of ways, but he is the Old Serpent still, though he may 
 assume the dove. 
 
 He tries to keep the ungodly secure. In order to this, he tempts 
 them to indulge the flesh, to magnify the faults of otliers, and to 
 diminish their own, and to put otf the thoughts of religion. To the 
 young he suggests that it is too soon to think about religion, that it is 
 gloomy, and they may yet enjoy themselves in sin. To the old he sug- 
 gests that it is too late, etc. 
 24 
 
278 TEMPTATION. 
 
 He tempts the pfodly to be exalted above measure. Have you never 
 thought how fiiir you stand? how holy your garments — how great j'our 
 talents — how much spirituality and unction there is in your prayers? 
 etc, etc. 
 
 He tries to divide the disciples — sows the seed of discord among 
 brethren. If God has made a hedge round his church, Satan is con- 
 stantly looking for some gap at which he may step in. 
 
 His object is to cool down the warm-hearted professor. He looks 
 with hate at young Christians full of holy love, and seems to say, "I 
 will soon cool your zeal, and bring you into connection or company 
 with some cool-hearted Christian who has lost bis first-love ; he will 
 soon teach you by his example that there is no cause for all this zeal 
 in religion," etc. 
 
 It is the constant aim of Satan to draw into sin — he has the advan- 
 tage of age a7id eocperience — he has been practising these temptations six 
 thousand years — he has potrer, but not Almighty power — he has sub' 
 ileljl ; the Old Serpent selects his times and places with consummate 
 skill — and applies his temptations to peculiar states of mind. 
 
 2. The peculiar jjlace of temptation. 
 
 Young people on first leaving the parental roof are exposed to pecu- 
 liar temptations. " it would be delightful to have all our fetters 
 broken, to go where we like," etc. Ah, take care — that very liberty 
 may prove your ruin. 
 
 The period of making a Christian profession is a time of peculiar 
 temptation. The Saviour's temptation was just after his baptism, and 
 this is common with young professors. Though convinced of their sin- 
 fulness, they are but imperfectly acquainted with the deep depravity 
 of their hearts — they are inexperienced, and Satan takes the advan- 
 tage. 
 
 When forming connections for life — this is an important turning- 
 point. At that place there is peculiar reason to pray that we enter not 
 into temptation, etc. 
 
 Entering into business is a time of peculiar temptation — the atten- 
 tion may be too much engrossed — religious duties neglected, etc. 
 
 In seasons of prosperity do you say, "I have succeeded in my busi- 
 ness, my health is good, my family comfortable, and every thing is 
 agreeable?" Take care; these smooth paths have their peculiar 
 
 temptations. When persons are in afiliction, they frequently send 
 
 to beg an interest in our prayers ; but this is not often done by them 
 in prosperity, though they are probably in circumstances of much 
 greater danger. 
 
 Adversity has its temptations. Persons cannot submit with proper 
 feelings to what the world calls "a reverse of fortune." There is a 
 fine idea in Bunyan : — 
 
 Christian had to go down the hill of humiliation, and he was told 
 that if ho slipped he should meet with difficulty at the bottom, and so 
 it was ; he had a slip or two by the way, and the battle with Apollyon 
 was the consequence, and Bunyan says, "It was the dreadfullest fight 
 I ever saw." 
 
THE ATONEMENT. 279 
 
 The place of social company is often a place of peculiar temptation. 
 
 Tiie closet and the house of God have theii- temptations. We may 
 not only lose the benefit, but bring darkness on our minds by not resist- 
 ing the temptations of our Adversary. 
 
 III. The Important Duty exjoined: ''Pray." ''Lead, us 
 
 not into temptation," etc. 
 
 1. Prayer is ever a preventive to temptation. God has prevented many 
 temptations in ansAVcr to prayer: he has directed us into another 
 course. In this world we shall never know the full extent of the pre- 
 venting mercy of God, but it may be said of us, " The God of thy mer- 
 cies shall prevent thee." 
 
 2. Prayer, if not a preventive, is a preparative. If we abound in 
 prayer, we are prepared to meet the foe. 
 
 3. It is the only weapon with which we can svccessfuUy fight. Ps. xxviii. 
 6 — 8; cxvi. 1 — 5. Bunyan says that Christian found all the rest of 
 his armour useless until he resorted to this. Pray then ! 
 
 IMPROVEMEXT. 
 
 1. The Christian has much cause for encouragement. He does 
 not contend in his own strength. He has the arm of God, and he 
 fights under an all-conquering Captain. God has promised to 
 preserve his people. See especially I Cor. x. 13 ; Isa. lix. 19 ; 
 Kom. xvi. 20. 
 
 2. Some one may say, " I know nothing of temptation !" It is 
 very probable that you are under its power while you say this, 
 and yet unconscious of its power ; deceived by your subtle adver- 
 sary. If you are not now tempted you soon may be. Watch and 
 pray. 
 
 3. Pity the tempted. Do not triumph over them. You do not 
 know the strength of the temptation under which he fell, nor the 
 resistance he had previously made to it. You do not know how 
 largely you may have to draw on the tenderness and affection of 
 your friends. 
 
 4. We hope for a place where we can be tempted no more. 
 Satan cannot enter those regions of purity. 
 
 XXIL — THE ATONEMENT. 
 
 "Whom God hath set forth to be a propititition, throucrh faith in his blood to declare 
 his righteousnep.«> for the remission of sins that are past, through the forbearance of 
 God." — Rom. iii. 25. 
 
 The doctrines of the Atonement and of the God-head of Christ lie 
 very deep at the fountain of Christian theology. Let us consider — 
 
280 THE ATONEMENT. 
 
 I. The necessity of it. 
 
 II. The atonement itself in the blood of Christ. 
 
 III. The fulness and the perfection of it. 
 
 I. The necessity of the atonement. "Whom God has set forth 
 to be a propitiation — in his blood.'' 
 
 The atonement is not the cause of the love of God, in the person of 
 the Father, Son, and Holy Ghost, to sinners; for the atonement is rep- 
 resented in the Scriptures as the effect ; and not the cause of tlie love 
 of God: " God so loved the -world, that he gave his Son." The neces- 
 sity of it is glanced at in Rom. iii. 25, 26, "That God might declare 
 his righteousness in the remission of sins," as "well as his great love in 
 the method of saving those he loved in their low estate. 
 
 Suffer me to introduce this simile, or metaphor. All men fell in 
 Adam — as fallen, I suppose, they were viewed in the Divine plan. 
 Methinks that a very extensive grave-yard makes its appearance, full 
 of dead men's bones, like Golgotha, being walled round about with 
 death and destruction, much stronger than the ancient walls of Baby- 
 lon ; having massy iron gates, bolted and locked up by the Divine 
 threatening of the law ; with this inscription on the doors — "in dying 
 thou shalt surely die ! " inscribed by an omnipotent hand. Divine love 
 and mercy were often observed looking in through the iron gates, on 
 the inhabitants of this dreary place, with delight and compassion, and 
 at length exclaiming, " Let mercy be built for ever. Let love be com- 
 mended by God and man. Oh ! that we may be permitted to enter the 
 graveyard, to visit the prisoners of death. We would very soon apply 
 the balm of life ; and we would plant the tree of life in the yard of 
 death ; and we would justify and sanctify an innumerable company of 
 the poor inhabitants." But without a Mediator there was no admit- 
 tance. "Mercy, break the locks and enter in !" — "No, I would not; 
 for the locks are the locks of justice, and are under the sanction of the 
 moral law." 
 
 Methinks I perceived, on an ever-memorable day, at the very dawn- 
 ing of it. Divine mercy and love resorting to the gates of the grave- 
 yard, accompanied by an august personage, in form like unto the Son 
 of Mary; who proved to be the seed of the woman. Their very coun- 
 tenances appeared more cheerful, and their steps bolder. They cried 
 out, •■' Divine justice, where art thou ? " He sternly replied, " Here am L" 
 The divine visitants said, "Permit us to enter thy territories, and s.ave 
 the inhabitants with an everlasting salvation ! " " No," replied Justice ; 
 " without shedding of blood there is no remission." " Wilt thou accept 
 a surety?" "Yes; provided he should be of sufficient worth and dig- 
 nity to counterpoise the weight of sin." Then Jesus (who stood by) 
 said, "Wilt thou accept my name instead of theirs? — behold I come." 
 "Yes, yes;" replied Justice. "Behold, then, if thou dost acquiesce, 
 put down my name in the roll of the book." Jesus asked, " What must 
 be the sum 1 must pay for them ? " Replied Justice, " Thou must make 
 the law honoui-able, by living and dying in their room — die, tlie dead 
 to save." "When and where dost thou fix the time of payment?" 
 Justice replied, "At the expiration of 4000 years." "Where?" "It 
 nuist be from Bethlehem Juda to the Place of Skulls. There thou must 
 appear covered with shame, to taste their death." Jesus replied, "I 
 
THE ATONEMENT. 281 
 
 accept the condition." His name was put in tlie bond ; and the keys 
 of the grave-yard were delivered to Mercy in the name of Jesus. 
 
 By virtue of this engagement did Mercy save the patriarchs and 
 prophets of ancient times. 
 
 II. The Atonement itself with its memorials. 
 
 << Divine Justice, seeing thou didst accept my suretyship, therefore, 
 thou canst not be unwilling that I should set up memorials of this 
 covenant. The price of redemption by mj'- blood must be commemo- 
 rated through the whole space of 4000 years, by bloody victims of an 
 inferior kind. The blood of animals must perpetuate the remembrance 
 of the blood of the Cross," "Yes," repUed Justice, "I approve the 
 plan." 
 
 Now let us view all the sacrifices slain on Jewish altars ; though they 
 made nothing perfect, yet they represented the blood of the covenant, 
 the true atonement. 
 
 III. The completeness of the atonement in the blood of 
 Christ. 
 
 Methinks I perceive during the long period from the sacrifice of 
 Abel to that of Jesus, thousands of rams, lambs, bullocks, and bulls, 
 brought to the altars for sacrifice. The fire from Heaven consumed 
 them all to ashes. None of them ever appeared alive among their 
 companions, as recovering from the burning altars — that was a sign of 
 their insufficiency ; therefore, the fire was stronger than they all. 
 
 Behold a new wonder comes to view. Yonder, very high, at the 
 summit of Golgotha, a new kind of sacrifice makes its appearance; and 
 it is drawn by Heaven, Hell, and Earth to the horns of the altar to be 
 a burnt-offering for sin. The fire comes down from Heaven and begins 
 to consume it, saying, I got millions of rams and bulls, but am not 
 quenched. My flame is unquenched; I will burn to the lowest Hell if 
 I get not satisfaction. Woe to the inhabitants of the grave-yard. It 
 continued burning from the sixth to the ninth hour; but on the ninth, 
 the fire touched the altar of divinity, and immediately expired ; saying, 
 *' I am satisfied." Here we find a sacrifice stronger than fire. At the 
 quenching thereof, a great shock like an earthquake penetrated 
 through the kingdom of Satan and death ; the sun darkened, the rocks 
 rent, and many -of the inhabitants of the graveyard got the doors of 
 their prison opened, the walls broken in pieces, and a jubilee was pro- 
 claimed to them. The immaculate sacrifice himself, who was in him- 
 self both the priest, altar, and victim, after remaining three days and 
 three nights in the ashes under the altar, revived, and came alive 
 from the burning, and appeared alive among his companions in the 
 midst of the throne. Death shall never have any dominion over him 
 again. 
 
 This proves the sufficiency of his sacrifice. The way is free to mercy 
 and love to save, to the end of time, the chosen vessels buried in the 
 grave-yard. 
 
 Christmas Evans. 
 24* 
 
282 BALM OF GILEAD TYPICAL 01' GOSPEL HEALING. 
 
 XXIIL — THE BALM OF GILEAD AND THE PHYSI- 
 CIAN THERE REPRESENTATIVE OF GOSPEL 
 HEALING. 
 
 " Is tlipre no balm in Gilead? Is there no physician there? Why then is not the 
 health of the daughter of my people recovered?" — Jer. viii. 22. 
 
 The awful depravity of the human heart is frequently seen in the 
 character and conduct of the Jews. Their hearts wandered from God, 
 and they were frequently guilty of idolatry, ver. 19. The mind of 
 the prophet was deeply affected on their account, ver. 21, He inti- 
 mates that their case is nearly hopeless — and that though there is a 
 balm in Gilead etc., yet they were likely to deprive themselves of the 
 means of recovery. 
 
 I. The language supposes the existence of Disease. 
 
 The disease which affects the whole human race is sin. See Ps. 
 xxxviii. 5; ciii. 3; Ezek. xxxiv. 4; Matt. ix. 12. This disease has 
 various symptoms by which its nature is indicated. 
 
 1. On the part of the Jews it was idolatry. All mankind are idola- 
 ters. Though they may not worship images, etc., yet they love the crea- 
 ture and various things more than the Creator, 
 
 2. Atheism atid Infidelity are symptoms of this disease. The denial 
 of the Divine existence — and of the verity of God's word. No wonder 
 at this; for the human heart is as bad as Satan can make it. '-The 
 heart is deceitful," etc. 
 
 3. Ignorance. Even as in ordinary disease, the sight is affected ; so 
 in spiritual disease, the faculty of moral vision is impaired; Eph. iv. 
 18; 1 Cor. ii. 14. 
 
 Hence they see no excellencj'- in God — in Christ — in religion. They 
 know not themselves, and their spiritual dangers and necessities ; 
 Hosea iv. 6. 
 
 4. They have a disrelish for all that is good. In ordinary disease, the 
 appetite fails. So here. The Sabbath — the house of God, etc., are 
 disrelished. Mai. i. 13. Foolish things — earthly vanities are esteemed 
 more than God. 
 
 5. Apathy or lethargy of soul. Eph. iv. 19. The severest judgments; 
 the most bitter afflictions or bereavements, produce no effect. 
 
 6. Sometimes delirium. Raging fever and delirium, frequently attend 
 bodily disease, Mark the anger, passion, the frantic madness of some 
 sinners, as seen in their tempers, language, etc, 
 
 7. Want of strength and energy — tveakness. <' "Without strength," 
 
 Rom. V. 6, — "dead in trespasses and sins." 
 
 8. If not cured, the disease vnll end in death. "The wages of sin is 
 death." "Sin, when it is finished, bringeth forth death," 
 
 Mlgld mention some ])eadiar properties of this disease. 
 
 It is inherent in our constitution — it is infectious — it is pol- 
 
BALM OF GILEAD TYPICAL OF GOSPEL HEALING. 283 
 
 luting — loathsome — prostrates the strength — universal — incurable 
 by human means. 
 
 II. The text implies a remedy. There is "balm in Gilead/^ 
 etc. 
 
 Gilead, or Mount Gilead, is a ridge or summit lying east from the 
 Jordan. The country was noted for a tree producing a gum possessing 
 valuable medicinal properties, called "the balm of Gilead."' Strabo 
 speaks of a field near Jericho, which was full of these balsam trees. 
 The sap is like viscid and tenacious milk, and coagulates rapidly. It 
 was valuable for inflannnations, and, in the time of Alexander, was es- 
 timated at twice its weight in silvex\ Gen. xxvii, 25, 
 
 As a Physician, or Healer, he was typified by the brazen ser- 
 pent, John iii. 14. By the Sun of Righteousness, Mai. iv. 2. By 
 the tree of life, Rev. xxii. 2. 
 
 1. Christ is the Divinely appointed Physician. When on earth he went 
 about healing the bodies and souls of men. He was sent by the Father 
 for this purpose. John v. 30, 37 ; Isa. Ixi. 1 — 3. 
 
 2. lie possesses infinite knoicledge and skill. He understands the dis- 
 ease of sin in all its symptoms and tendencies. 
 
 3. He possesses infinite compassion. Represented by the good Sama- 
 ritan. He feels for, and weeps over the diseased. 
 
 4. He is patient and diligent in his attention to the diseased. "He will 
 not break the bruised reed." 
 
 III. The remedy which he employs. 
 
 1. The Remedy, or balm, is his own "precious blood." He died to 
 shed it. Isa, liii. 5; Rom. vi, 6 — 8. 
 
 2. The Recipe for man^s disease is contained in his word. There it is 
 graciously and sweetly written dowu. " The blood of Jesus Christ 
 cleanseth from all sin." 
 
 3. The Remedy is perfectly free. Isa. Iv. 1, 2. 
 
 4. It is given to all believing applicants. Feeling themselves guilty, 
 sinners come to Christ, receive the recipe, and throwing themselves into 
 the arms of the gracious Physician, receive and apply the remedy. 
 
 5. The Remedy is accompanied by the influence of the Spirit. This 
 awakens the sinner to the danger of his disease, and urges him to 
 speedy application to Christ. 
 
 6. The Remedy is universally adapted. It will meet the case of any 
 awakened sinner, of every nation, etc. 
 
 7. It is always available, and infallible in its efjlcacy. "His word is 
 nigh thee." " He ever liveth," etc. 
 
 lY. The Cause of the rejection of the Remedy. "Why," etc. 
 
 1. Many are ignorant of their disease. They imagine they are well 
 and require no healing. 
 
 2. 3[any apprehend no danger and are fall of apathy. 
 
 3. Many try to heal themselves by their self-righteousuess, by formal 
 services, etc., and neglect the great Physician. 
 
284 LIVING EPISTLES. 
 
 4, Many neglect the disease, being fascinated by sin, -worldly plea- 
 sure, business, etc, — till it becomes too late. " The harvest is past," etc. 
 
 IMPROYEMENT. 
 
 1. It is dangerous to delay. 2. To be healed is to be happy. 
 Great the diifcrcnce between disease and health, pain and plea- 
 sure, death and life. 3. Let all who are healed praise Jesus the 
 Physician. 
 
 XXIV.— LIVING EPISTLES. 
 
 "Ye are our Epistles written ia our hearts, known and read of all men." — 2 Cor. 
 
 111. -s. 
 
 This was the language of the great Apostle Paul (who in his own 
 eyes was less than the least of all saints) in an address to the Christian 
 church, the members of which had been some of the most abandoned 
 characters ; and to whatever place the apostle went, where letters of 
 commendation were required of the visiting ministers, he pointed to 
 those conspicuous converts, who were living epistles, and so eminent as 
 to be "known and read of all men." The change in them was so 
 great, as to render it evident to evei-y one: the drunkards were become 
 sober; the dishonest, just; the miser, liberal; the prodigal, frugal; 
 the liiiertine, chaste ; and the proud, humble. To these the apostle 
 appealed, for himself and fellow-labourers, as a letter of commendation, 
 as a living epistle at Corinth, to the world around. 
 
 Now to pursue the apostle's allegory, we may remark, that in an 
 epistle, there must be paper or parchment, a pen, ink, a writer, and 
 somewhat written. 
 
 1. The^«/7er, or parchment, we may consider, in these Divine 
 epistles, as the human heart ; which some people say is as clean 
 as a white sheet of paper ; but if it be so on one side, it is as black 
 as sin can make it on the other. It may appear clean like a 
 whited sepulchre without, but it is full of all uncleanness and 
 defilement within. 
 
 2. The ministers of the gospel may be well compared to v^j)C]i 
 used in writing these living epistles, and many of them arc will- 
 ing to acknowledge themselves very bad pens, scarcely fit to write 
 with, or any way to be employed in so great a work. 
 
 It seems, they have been trying for many years to make good pens 
 at the Universities; but after all the ingenuity and pains taken, the 
 pens which are made there are good for nothing, till God has nibbed 
 them. When they are made, it is well known, the best pens want 
 mending. I find that the poor old one ■-■ that has been in use now for 
 a long while, and is yet employed in scribbling, needs to be mended 
 two or three times in a sermon, 
 
 * Alluding to the Preacher being much in years. 
 
THE HEAVENLY COMPANY. 285 
 
 3. The influences of Divine grace I consider as the ink used in 
 writing these Divine epistles on the heart; and this flows freely 
 from the pen when it has a good supply from the fountain-head, 
 which wo constantly stand in need of; but sometimes you perceive 
 the pen is exhausted, and almost dry. 
 
 Whenever any of you find it so, and are ready to say of the preacher, 
 " what a poor creature this is, I could preach as well myself;" that 
 maybe true: but instead of these complaints, lift up your hearts ia 
 prayer, and say, " Lord, give him a little more iiik^ 
 
 4. But if a pen is made well, and fit for use, it cannot move 
 of itself; there must be an agent to put it into motion; now the 
 writer of these glorious and living epistles is the Lord Jesus Christ. 
 
 Some people are very curious in fine writing; but there is something 
 in the penmanship of these epistles, which exceeds all that was ever 
 written in the world ; for, as the Lord Jesus spake, so he writes ; as 
 never man spoke or wrote. One superior excellency in these epistles 
 is, that they are all so plain and intelligible, as to be "known and read 
 of all men," and the strokes will never be obliterated. 
 
 Lastly, In all epistles there must be somewhat written. Many things 
 might be said here, but I shall include the Divine inscription of these 
 epistles in repentance, faith, and holinef?s. Repentance is written with 
 a broad-nibbed pen, in the old black letters of the law, at the foot of 
 Mount Sinai, Faith is written with a crow-quill pen, in fine and 
 genteel strokes, at the foot of Mount Calvary, Holiness is gradually 
 and progressively written, and when this character is completely 
 inscribed, the epistle is finished and sent to glory. 
 
 J. Berridge. 
 
 XXV.— THE HEAVENLY COMPANY. 
 
 " And they shall come from the east, and from the %vest, and from the north, and 
 from the south, and ghall sit down in the kingdom of God." — Luke xiii. 29. 
 
 The Christian dispensation is full of mercy. Its design is our 
 
 salvation. It shall have a glorious consummation ; as will be mani- 
 fest on the day of judgment, and throughout an eternity of repose, 
 blissful association, inconceivable vision, and unutterable delight. 
 
 "They shall come from the east," etc. The rejectors of the gospel 
 
 now are acting a foolish part — which they will regret hereafter — and 
 the consequences of which they will be anxious to avert. But it will 
 be in vain. [See preceding verses.] 
 
 I. The Scene of the gatherixg. " The kingdom of God." 
 
 In the phrase, kingdom of God, the New Testament generally denotes 
 either the spiritual reign of Christ over the hearts of individuals, or 
 over his church collectively; John xvii. 36. It also sometimes denotes 
 the state of glory beyond the grave. Matt. iii. 2; 2 Pet. i, 11. 
 
286 THE HEAVENLY COMrANY. 
 
 It is the Jciriffdom prepared. Matt. xxv. 34. There God lias resided 
 for ever with all his glorious attendants; but his infinite love to his 
 people has caused him to assign and prepare this kingtiora for their 
 eternal residence. "Fear not, little flock,"' etc. And so it comes to 
 pass, that a sinful guilty worm is by God's rich grace to be raised to 
 dwell with immaculate Deity in his kingdom of glory. He has pre- 
 pared it for them — and he prepares them for it. 
 
 It is a kingdom of infinite grandeur — of vast extent, so capacious as 
 to contain, and aff"ord ample room for all God's family — a kingdom of 
 purity, order, and love — a kingdom of light, of infinite intelligence, 
 and bliss — a kingdom of love — of durable life — a state of immortal 
 existence. Called "an inheritance which is incorruptible, undefiled, 
 and that fadeth not away." 
 
 II. This kingdom shall be vastly populated. " They shall 
 come from the east,'^ etc. The four quarters of the globe shall 
 contribute to swell the population of heaven. It has long been 
 
 populated by myriads of angels, bright and happy spirits and 
 
 has long been the blessed receptacle of departed spirits made fit 
 for it by Divine grace. 
 
 "They shall come." They are afar oflf now. As far as heaven is 
 from hell. As far as sin can make them. They are aliens — outcasts 
 — enemies by wicked works — children of wrath. Eph. ii. 1, etc. 
 
 "They shall come." Jesus the Reconciler shall be revealed to them. 
 The Spirit shall send a light across their path, and show them its 
 danger. The Spirit shall direct them to the cross, and there they shall 
 lose their guilt, and filthy stains. The spirit shall incline their hearts 
 
 to the church. "They shall come" and enter it. They shall die, 
 
 and enter heaven. 
 
 This is certain. " They shall come." The gospel shall be successful. 
 Are they carried away by the world? They shall relinquish the world 
 and come. Are they lovers of pleasure ? God shall attract them by 
 heavenly pleasures, and they shall come to enjoy them. Are they 
 infidels, haters of Christianity? The enmity of their hearts shall he 
 
 slain, and they shall come. All this is according to promise, to be 
 
 fulfilled by Divine immutability. 
 
 God's wills and shalls are infinitely valuable and precious. If a man 
 says " shall" or " will," it is often worthless. " I will," says man, and 
 he never performs; "I shall," says he, and he breaks his promise. 
 Does God act thus? He says, " They shall come." Satan says, " They 
 shall not come." God says, "They shall." Sinners often say, "We 
 will not come." But God says, "They shall." I will make them in 
 love with that which they now hate, so that they shall not rest with- 
 out it. 
 
 The population of heaven shall be numerous. " They shall come from 
 the east," etc. It is also said in Matt. viii. 11, " Many shall come from 
 the east and west, and shall sit doAvn with Abraham, Isaac, and Jacob, 
 in the kingdom of heaven." 
 
 Men of contracted views, bigots, extreme sectarians, speak and act 
 as if the inhabitants of heaven would be few. But Christ shall " bring 
 many sons to glory," even " a great number which no man can number," 
 
THE HEAVENLY COMPANY. 28? 
 
 Heb. ii. 10 ; Rev, vii. 9. Satan's kingdom shall not contain more 
 inhabitants than the kingdom of Christ. Heaven is not for the Jews 
 alone, nor for the Gentiles alone. It will not be monopolized by one 
 sect. It is not the heaven of Episcopalians, or the heaven of Presby- 
 terians, or the heaven of Independents, etc., but the heaven of Christians. 
 And these Christians "shall come from the east, and from the west," 
 etc. Palestine shall send her "Israelites indeed;" Ethiopia shall 
 "stretch forth her hands to God," and her swarthy sons and daughters 
 "shall sit down," etc. Multitudes from the land of China, from the 
 vast countries of Asia, from the continent of Europe, from Australia, 
 from the Northern parts of America, and the wilds of Russia, Siberia, 
 and the Polar seas, from the islands of the ocean, and every country 
 under the sun, and they "shall sit down,'-' etc. 
 
 III. The text conveys the idea of agreeable association. 
 
 National distinctions will not be known. Earthly circumstances, 
 riches ami poverty, will not exist there as the barriers to association. 
 " The rich and the poor meet together" with heavenly familiarity and 
 harmony, because they are redeemed by the same precious blood, and 
 equally paiticipate in the munificence of lieaven. Monarchs and 
 peasants, princes and beggars, masters and servants, the learned and 
 
 ignorant — all, all "sit down" in sweet communion there. And that 
 
 which renders their intercourse sweeter still, is, 
 
 IV. Mutual Recognition. *' They shall sit down with Abra- 
 ham," etc. Matt. viii. 11. These patriarchs will be known." 
 
 The prophets will be known. Apostles and martyrs will be 
 
 known. Men eminent for piety, benevolence, zeal, love, useful- 
 ness, will be known. All will know one another. How sweet is 
 this thought to those who have been bereaved ! There I shall 
 meet and know a dear mother, etc. — a father — brothers and sisters 
 — dear children, etc. 
 
 V. Repose and High Enjoyjiext. " They shall sit down." 
 This is a peculiar phrase as applied to beatific bliss. It refers 
 
 to a feast, especially to an Eastern feast, Avhere the guests sat, or 
 rather reclined — the position was always recumbent, which, in 
 reference to heaven, is more expressive than our English " sitting." 
 
 1. They shall sit down to rest. They shall wcliue upon the pillow of 
 heavenly peace. 
 
 And not a wave of trouble roll 
 Across their peaceful breast. 
 
 How seldom has the poor Christian sat down or rested in this world! 
 What sorrows have encompassed him ! What storms have assailed hig 
 bark! Storms of toil, affliction, cares, anxieties, persecution, mental 
 agony, and death. there is a blessed land where all is calm and 
 peaceful. Believer, soon will thy Redeemer sny to these dreadful tem- 
 pests, "Peace, be still;" and every cloud will vanis^h, and every raging 
 storm be still ; and then, poor mariner, thou shalt for ever rest on the 
 sweet and halc^^on bosom of heaven. 
 How sweet to the working-man is the idea of rest ! He often wipes 
 
288 THE HEAVENLY COMPANY. 
 
 the hot sweat from his brow ; nnd if a Christian, he lonjrs for the land 
 ■where he shall toil no more. Often he comes home from his labour very 
 •weary, and he sinks into his chair, or flings himself upon his couch, 
 perhaps too tired to sleep, and he says, "0 for a blessed land, where I 
 can sit down and for once let these weary limbs be still !" 
 
 Ah ! ye afflicted ones, ye shall soon sit down, and be free from trouble. 
 Lift up your eyes to heaven, ye sorrowing saints, and gaze upon your 
 brethren, who now sit down, and rest 
 
 " Calm on the bosom of their God!" 
 
 "Who arc these Avho are arrayed in -white?" See Rev. vii. 13, etc. 
 
 2. They shall sit down in triumph. Having overcome every foe. and 
 received the victor's immortal wreath, how sweet will it be to sit down 
 and know and feel that every enemy is vanquished. The successful 
 conqueror, throuffh Christ, shall sit down on the Redeemer's throne, 
 Rev. iii. 21. What exaltation for a vile worm ! 
 
 3. They shall sit down to converse. What sweetness there is in this 
 
 grand thought! 1 shall converse with Jehovah-Jesus — nngels will 
 
 speak to me, and to angels I shall respond — glorified spirits will ask 
 me how I feel in the commencement of my bliss, and my tongue to them 
 
 shall utter abundantly the memory of God's great goodness. They 
 
 ■will converse with the utmost familiarity — in celestial language of 
 inconceivable eloquence and beauty — without the least misunderstand- 
 ing — -with mutual benefit. They will sit down to converse about the 
 
 most momentous things — things connected with their pilgrimage here — 
 connected with their Father's precious love, and heaven, and eternity. 
 
 4. They shall "sit down" to listen. To the revealings of God — to 
 the explication of all mysteries — to the voice of the Triune God, speak- 
 ing to th.em, and to all, with paternal love and familiarity, " Sit 
 
 down" to listen to the rapturous strains of heaven's music, produced by 
 the voices and harps of the redeemed myriads, in which they too shall 
 
 unite. "Sit down" to listen to Jehovah's ever-occurring plans of 
 
 new creations, new operations, and new sources of pleasure, to be 
 developed in his boundless universe. 
 
 5. They shall sit down to contemplate. With minds unclogged — but 
 expanded, clear, and congenial to every subject of contemplation. 
 
 IMPROVEMENT. 
 
 1. We must first sit down in the kinf!;dom of heaven, or church 
 of God below, previous to our sitting "down with Abraham,^' etc. 
 
 2. Praise God that Christ can and will prepare you to sit down. 
 
 3. Instead of sitting down in the kingdom of heaven, the wicked 
 shall be cast into outer darkness. 
 
THE SPIRIT or ADOPTION. 289 
 
 XXYI.— THE SPIRIT OF ADOPTION. 
 
 "And because ye are sons, God has sent forth the Sijirit of his Sou into your hearts, 
 crying, Abba, Father." — Gal. iv. 6. 
 
 Great are the privileges of believers. Tliey have been redeemed by 
 the blood of Christ, regenernted by his Spirit, and adopted into his 
 family. The value of such a state will appear by contrast. This is 
 
 given in ver. 1. Adoption is not a mere change, or transition ; it is 
 
 exaltation; it is high enjoyment, and blessed hope, v. 6, 7. 
 
 I. The dignified character of Believers. " Ye are sons." 
 
 Observe, Adoption is an act by which one is received into a man's 
 family as his own child, and becomes entitled to the peculiar privileges 
 of that connection, as fully and completely as a child by birth, Ex. ii. 
 10; Esth. ii. 7. This was also done by the Greeks and Eomans, who, 
 when childless, adopted some other child, and gave it the family name, 
 and a title to the family inheritance. 
 
 Spiritual adoption is that act of grace by which Jehovah takes the 
 children of Satan out of the world, and makes them his sons and daugh- 
 ters — members of his family. 
 
 1. They are not the sons of God hy nature. Sin has separated 
 them from God, and made them the children of the Wicked One. 
 " Ye are of your Father the Devil." "Ye are his sons to whom 
 ye yield yourselves to obey." John viii. 44; Rom. vi. 16. 
 
 2. The}/ become the adojjfed sons of God by faith in Jesus Christ. 
 John i. 12; Gal. iii. 26. They are convinced they are outcasts — 
 having no interest in God — children of wrath. They feel they 
 are guilty transgressors. 
 
 But the Spirit has led them to trust in Christ for mercy. They are 
 forgiven all their trespasses ; completely justified ; and regenerated by 
 the Spirit. Thus they, by adoption, show a change in their state and 
 the.ir nature. 
 
 Thus they are members of the family of God. Not slaves ; but sons. 
 
 They are also conscious of (heir adoption. "We know that we have 
 passed from death," etc. 1 John i. 3; iii. 14, 19. 
 
 3. They participate in all the p>rivileges of adoption. God is 
 their Father; "I will be a father unto you," etc. Ps. ciii. 13. 
 His love, tenderness, and care. How feeble those of earthly 
 parents ! 
 
 lie grants supplies for all temporal and spiritual need ; guidance and 
 protection, and access to him at all times and in all places. Employ- 
 ment in his service, so honourable and useful. 
 
 4. Thev become heirs to their Father's inheritance in heaven. 
 Horn. viii". 16; 1 Pet. i, 3. 
 
290 THE SPIRIT OP ADOPTION. 
 
 '^ II. The Special Privilege coxxected ttith Adoption. " God 
 hath sent forth the Spirit of his Son into your hearts. '^ 
 
 The Spirit of God and the Spirit of Christ are the same, the third 
 Person in the Trinity. Rom. viii. 9. 
 
 1. A child of God becomes the iemple of the Holy Spirit. 1 Cor. 
 vi. 19. 
 
 2. The Spirit is sent into the heart as tlie Comforter. Called so 
 by Christ. John xvii. 7. 
 
 3. This Spirit is a Spirit of freedom and confidence. He makes 
 free from the law of sin and death, Rom. viii. 2. — takes away the 
 sense of bondage and dread, and gives holy affection and confi- 
 dence in God. 
 
 4. The Spirit is tlic Spirit of holiness in the heart. Called the 
 Sohj Spirit. By that the believer is inclined to holiness. " The 
 fruit of the Spirit is all goodness," Eph. v. 9. "I will sprinkle," 
 Ezek. xxxvi. 25, 26, etc. 
 
 III. The Special Office of the Holy Spirit. " Crying 
 Abba, Father." 
 
 1. A special assurance created hy the Spirit that God is tlieir 
 Father. They look up to him as their Father ; " Our Father, who 
 art in heaven." 
 
 2. The Spirit teaches them the need of prayer, and how to pray. 
 Rom. viii. 26. Called the " Spirit of grace and supplications." 
 Zech. xii. 10. 
 
 3. It implies that they are often in circumstances which cause 
 them to cry, etc. " Many are the afflictions of the righteous." 
 
 4. It implies the certainty of Success. Rom. viii. 27. " The 
 effectual fervent prayer of the righteous availeth much." " If ye 
 then be evil," etc. Matt. vii. 11. 
 
 improvement. 
 
 1. Happy are they who possess the Holy Spirit as the infallible 
 witness of their Divine Sonship! 2. Let us seek the good of 
 God's family. Being all "sons," let us love as brethren, and 
 labour and pray for the prosperity of the family. 3. How mise- 
 rable and degraded the servants of Satan ! In bondage, and full 
 of fear, and exposed to everlasting death. 
 
BEHOLDING THE GLORY OF THE LORD. 291 
 
 XXVII. — OBJECT OF A CHRISTIAN'S LOVE. 
 
 " Saw ye him whom my soul loveth ?" — Song. iii. 3. 
 
 I. The object of a Christian's love may easily he identijied. 
 
 No person is named in the text who should be the object of a 
 Christian's love but Christ : we wear his name, profess his religion, 
 believe his Bible. 
 
 II. Love to Christ should he personally known to ourselves. 
 Do we love him more than the world, or the creature ? 
 
 III. The object of a Christian's love shoidd be openly and pub- 
 licly avoiced. 
 
 He who is ashamed of his master's livery is unworthy of him. 
 
 IV. Love to Jesus Christ should be strong and vigorous. 
 
 "My soul loveth him.'' "Thou shalt love the Lord thy God 
 with all thy heart," etc. 
 
 V. Love to Christ is not always enjoyed. 
 
 There may be some cause of the Saviour's withdrawing; wander- 
 ing in sinful paths, sinful company, etc. 
 
 VI. Absence from the object icill produce in his sold greater 
 activity and zeal. The Christian will 
 
 Review his life. Increase his diligence. Attend the means 
 
 of grace. Search the Scriptures. Examine himself. 
 
 Pray to be enlightened — and forgiven. 
 
 VII. The object of a Christian's love shall be tdtimately enjoyed. 
 Christ will not withdraw for ever. 
 
 VIII. The return of Christ will j)roduce beneficial effects to the 
 soul. 
 
 " I held him and would not let him go.'' 
 
 The soul will lay hold on his merits. Will prize him now more 
 than all besides. " Whom have I in heaven but thee?" etc. 
 
 XXVIIL — THE EFFECT OF BEHOLDING THE 
 GLORY OF THE LORD. 
 
 [translated from the FRENCH.] 
 
 "But we all, with open face, beholdin<» as in a glass, the glory of the Lord, are 
 chansed into the same image, from glory to glory, even as by the Spirit of the Lord." 
 — 2 Cor. iii. 18. 
 
 The day of Christ's ascension was one of the most glorious that the 
 sun ever produced. Then he ascended to the highest heavens, after 
 
292 BEHOLDING THE GLORY OF THE LORD. 
 
 having vanqnished the devil, expinted sin, triumphed over denth, 
 reconciled man wit!) God, and received a name above every name, etc. 
 
 The day of Pentecost was no less glorious: then the Son of God sent 
 the Comforter to his afllicted disciples, and baptized them -with celestial 
 
 fire they were transformed into his image by the Spirit, and thereby 
 
 undered capable of announcing through the universe, that which they 
 had "seen with their eyes, and heard with their ears, and handled 
 with their hands of the word of life." 
 
 We also have contemplated the glory of the Lord, and have received 
 his Spirit, transforming us into his image, so that we may say with 
 Paul and the other apostles and the first Christians, "We all as with 
 open face," etc. etc. 
 
 The words contain a magnificent description of the glory of Jesus 
 Christ, etc. — and teach us in what true religion consists — to know the 
 glory of the Lord, and to be transformed into his image. 
 
 Let us then inquire 
 
 I. What is that "Glory of the Lord'^ of which the 
 Apostle speaks? 
 
 1. The being and perfections of God. 
 
 2. The manifestation of these perfections in the economy of 
 grace. 
 
 3. The Divinity of Jesus CJirist. 
 
 4. All the graces he displayed ichiJe on earth; deep humility, 
 infinite condescension, incomparable love, perfect obedience. 
 
 5. All that the Father did in favour of his So7i — at his baptism 
 — in his life, transfiguration, death, resurrection, and ascension. 
 
 6. All that Christ did to prove his character as the Messiah. 
 Miracles, etc. 
 
 7. All the celestial doctrines of his hingdom — redemption, call- 
 ing, justification, sanctification, glorification. 
 
 II. How WE CONTEMPLATE AS IN A GLASS (OR MIRROR) THE 
 GLORY OF THE LoRD. 
 
 1. As He has manifested it in his glorioiis jjcrfections in creation 
 and providence. 
 
 Nature made known a Creator, but not a Redeemer; the law dis- 
 covers to us God, holy and inflexibly just ; but the gospel reveals all 
 the excellencies which constitute the glory of God, mercy and justice 
 united — " a just God and a Saviour." 
 
 2. ^i^ the gospel reveals Christ in his origincd dignity, and the 
 infinite value of his sufferings. 
 
 Believers under the Old Testament saw something of the glory of 
 Christ, but it was too dazzling for them — they could not look stead- 
 fastly. 
 
 There was a vail on all things under the law : God was represented 
 by sensible objects — a cloud — a bush, etc. ; the gospel discovers Him 
 clearly. 
 
BEHOLDING THE GLORY OF THE LORD. 293 
 
 It was formerly a mark of .slavery to cover the head with a veil — 
 the head uncovered was a sign of liberty. Moses covered his face to 
 indicate that the legal dispensation tended to bondage. Under the 
 gospel the veil is removed, and we see with unveiled face as those who 
 are called to a holy liberty. 
 
 3. This glory is helield in the gospel as in a mirror. 
 
 (1) To denote the clearness of his revelation. 
 
 (2) The imperfection of that revelation compared with that which we shall 
 have in heaven. 
 
 Among the ancients, the mirror was the emblem of meditation. 
 
 III. What this Contemplation produces in Belieyers. They 
 are transformed, etc. 
 
 A Greek author describing the peculiarities of a temple erected to 
 the honour of a certain idol, remarks, that those who wished to enter it 
 must first look at themselves in a glass placed at the entrance, and that 
 this mirror was so constructed, tha*t at first it presented to the beholder 
 his natural visage, but by degrees his countenance was transformed 
 or changed into the form of the idol which was worshipped. The 
 gospel is that mirror which they who wish to enter heaven must behold. 
 
 1. They see themselves and their imperfections, and they see God, 
 in whom there is nothing but perfection. 
 
 2^. The mind is enlightened, the affections directed to proper ob- 
 jects, tlie loill sanctified, and the members of the body rendered in- 
 struments of righteousness unto true holiness, 
 
 3. This transformation is gradual and permanent. There is an 
 increase of ^lory. "They go from strength to strength,'' "from 
 faith to faith." They increase in knowledge and holiness. Like 
 plants in the garden ; like the sun which gradually advances to 
 the meridian, or the waters of the sanctuary, first ankle-deep, and 
 finally a river to swim in. 
 
 4. The degree of glory through ichich the believer passes; from 
 the glory of knowledge to the glory of holiness ; from the glory 
 of the church militant to the glory of the church triumphant. 
 
 IV. How this transformation is effected? By the Spirit of 
 the Lord. 
 
 1. He operated upon the apostles and qualified them for their 
 great icork. Acts ii. 
 
 2. He convinces us of the truth of the gospel. 
 
 3. Renders us obedient to its communications. 
 
 4. Renovates and sanctifies our nature. 
 
 5. Places before us the perfect model of Clirist, and moulds us 
 into his image. 
 
 IMPROVEMENT. 
 
 1. Let us be thankful that we live under that dispensation in 
 which we may behold the glory of the Lord. 
 25 " 
 
294 CHRIST KNOCKINQ AT THE HEART. 
 
 2. That we are not of that communion where a veil is thrown 
 over the gospel. 
 
 3. That wc have heard and felt the power of that gospel, and 
 are sealed by the Spirit unto the day of redemption. 
 
 4. Let the wicked remember that without the image of Christ 
 they cannot see God hereafter. 
 
 XXIX. — CimiST KNOCKINa AT THE HEART. 
 
 "Behold, I stand at the door, and knock : if any man hear iny Toice, and open the 
 door. I will come in to him, and will sup with him, and he with me." — Rev. iii. 20. 
 
 ' That it is by grace we are saved 'through faith, -without any merits 
 of our own, is evident from the whole tenor of the word of God. Our 
 salvation does not imply .a change, in our theological sentiments, but a 
 renovation of our hearts ; yet we must not conclude that man is not to co- 
 operate. Matthew Henry says very justly, " Man can do nothing with- 
 out' God, and God will do nothing without man." Man's work is to 
 accept of Christ as he is presented to us in the Gospel; and on this ac- 
 ceptance his salvation now depends. Such is precisely the import of 
 the text. We have to consider, 
 
 I. The Gospel Call. 
 
 The scene introduced is Christ knocking at the door of our hearts 
 for an entrance. The human heart is considered as a house. It was 
 intended for God. It is not his present residence. It is now under the 
 power of an usurper, the dominion of Satan. This constitutes man's 
 sin and folly. "Sin brought death into the world, and all our woe." 
 Though Christ has been driven out of the house, he does not relinquish 
 his claim to it. Observe, he does not force himself into the heart: hence 
 we learn, man is nfree agent; he cannot be saved without his consent. 
 The door of the heart is the faculty of the will; and it is not sufficient 
 that our judgment approves, and our conscience warns, the will must 
 consent before we can be saved. A writer says, " The will is the/or^ 
 royal of the human soul, and it stands out the longest." This call is 
 two-fold : 
 
 1. External — by the written word, ministry, etc. 
 
 2. Interned — the influence of the Spirit upon the heart. Re- 
 member that all the calls of God are intended to be effectual, 
 saving calls. 
 
 II. The Gospel Duty. "If any man hear my voice, and opca 
 the door.'' 
 
 To knock is the Saviour's part: to open is ours. Christ will per- 
 form his work. Let us perform our duty. The will has suffered 
 through the fall, and consequenlly has no disposition for spiritual 
 
CHRIST KNOCKING AT THE HEART. 295 
 
 things. If Christ nevei' knocked, the Trill would never open. It is in 
 cousequetice of the merits of Christ thiit light is come into the world. 
 The will is not to be coerced : it may yield to the power of suasive 
 reasons. The salvation of any human being does not ?iOiy depend upon 
 the will of God, but on man's will under the grace of God. Christ 
 says, "Ye will not come unto me." Is a man, then, to be saved when 
 he will? This sentiment ought to be guarded: The call is to you now: 
 we have nothing to do with to-morrow : dclny another hour, and that 
 postponement may seal your everlasting doom. To open the door is 
 to submit to the gospel method of salvation ; to receive Christ as your 
 Avisdom, etc. But this require? Jixed attention. Hence listening to the 
 voiceof Christ is necessary. The door is kept shut hy pride and high- 
 viindediiess ; but when the voice of Christ is heard, the soul finds that 
 by the deeds of the law it cannot be saved. The door is kept shut by 
 worldly-mindedncss ; but when the voice of Christ is heard, these things 
 are found to be trifles compared to eternity. It is a duty, and, 
 
 1. The dignitij of Christ lays us under oblip^ations to attend 
 unto his call. Is he not the brightness of the Father's glory, and 
 the express image of his person ? 
 
 2. The claims of equity. He asks for what he made ; and will 
 a man rob God ? 
 
 3. The claims of gratitude — and regard to our present and ever- 
 lasting happiness. 
 
 4. Punished for neglect. 
 
 III. The Gospel Promise. The blessings of the Gospel are in- 
 troduced to us under various similitudes : here called a supper. 
 
 1. He that admits Christ into his heart shall feast on his pardo7i- 
 ing love. Ilis sins shall be remembered no more. This, no 
 common part of the gospel feast. 
 
 2. Christ "will bring hhw peace and holiness. 
 
 3. You shall have fellowship with the saints at the table of the 
 Lord, in the house of God, in social prayer, etc. 
 
 4. li faitliful, you shall feast' with Christ in a better world. 
 Christ will come again. By admitting Christ, heaven is open 
 unto you. 
 
 CONCLUSION. 
 
 1. The natural condition of sinners — Christless. 2. Encourage- 
 ment to come to Christ. 3. If not saved, all the responsibility 
 falls on yourself, and you will go down to perdition, crying, " I 
 have ruined myself! I have ruined myself!" 
 
296 GROWTH IN GRACE. 
 
 XXX. — HONEST CONVERSATION. 
 
 *• IlaTinp your conversation honest among the Gentiles; that whereas they speak 
 ag;ainst you as evil-doers, they may by your good works, which they behold, glorify 
 God in the day of visitation."—! Pet. ii. 12. 
 
 It is necessary to h.ive our conversation honest for the safety of the 
 Boul, and that we may glorify God. Let us consider, 
 
 I. The injurious treatment CnRisTiANS receive from the 
 v.'ORLD. They are represented as " evil-doers. ^^ Immediately 
 after the fall, it was said, " I will put enmity,'^ etc. Their defama- 
 tion developes itself. 1. By direct falsehood. 2. By perverting 
 the graces of the Christian. 3. By aggravating the real action. 
 4. In confounding religion with its professors. 
 
 II. The manner in which Christians ought to behave under 
 THIS treatment. Having the conversation, the whole deportment, 
 honest. There is comprehended in this, 1. Purity. 2. Integrity. 
 3. Benevolence. This deportment can only be maintained by, 1. 
 Regeneration. 2. Walking circumspectly. 3. By exercising 
 yourself much in prayer. 
 
 III. The results that will arise from this deportment. 1. 
 God will be glorified ; his character manifested. 2. Gentiles will 
 be saved. 
 
 Rev. Theophilus Lesset. 
 
 XXXL — GROWTH IN GRACE. 
 
 "Growth in grace,"— 2 Pet. iii, 16. 
 
 By grace is sometimes to be understood its real meaning, "favour," 
 as in the Apostolic benediction : " The grace of our Lord." Sometimes 
 the influence of the Spirit: "My grace is sufficient;" and sometimes 
 the effects of the influence of the Spirit, arising from the favour of God 
 on the heart, comprehended in one word — "experience." The first 
 principle of grace is weak, hence compared to "a bruised reed," etc. 
 There are babes, young men, and aged. 
 
 I. Grace is capable of growth. This, the proposition of the 
 text. This, a matter of consolation. 
 
 1. To the loeak, who are not to suppose they have no grace 
 because they have not all grace, — God will not break the bruised 
 reed. 
 
 2. To the strong. No degree of grace attainable which is not 
 capable of growth ; and this progression or growth extends not 
 only to this world, but through eternity. We have an infinite 
 
GROWTH IN GRACE. 297 
 
 standard : Be ye perfect, as God is perfect. Man, changed from 
 glory to glory. Ever rising higher, and sinking deeper. 
 
 II. The evidences of growth in grace. Necessary to inquire 
 not only whether we are in the faith, but Avhether we grow in 
 grace, because we are no longer in a safe state than when we are 
 growing. 
 
 1. Not a mere increase of laiowJedge. 
 
 Though persons who increase in grace must derive it from increased 
 knowledge of God's word, yet there may be the one without the other, 
 — evidenced in the case of the Devil, the wisest being in the universe, 
 possessing in liimself, perhaps, the united knowledge of all saints; yet 
 having not a single good principle ; — and backsliders, who for a con- 
 siderable time retain a sense of what they formerly enjoyed. 
 
 2. Not mere attachmerd to ordinances. 
 
 This is not an infallible criterion. It may be in the case of those 
 who once hated all such means. But in these days there may be much 
 of this without any sign of grace. Persons may come to the house of 
 God from motives far from proper, as to a theatre, to hear, — the sermon 
 as the performance, and the preacher as the actor. 
 
 3. Nor inere increase of zeal. 
 
 There will be zeal where there is grace, but there may be zeal with- 
 out grace — fur mere selfish opinions and purposes. 
 
 4. Nor mere increase of painful sensations. 
 
 This is not always a sign of increasing grace. There may be such 
 displacency at ourselves arising from increased worldliness. But growth 
 in grace is evidenced by 
 
 (1) Increase of desire after spiritual attainments. "As the hart 
 panteth" — " followeth hard after God." 
 
 (2) Increase oi faith ; — in its twofold operations — of affiance in the 
 merits and death of Christ — consciousness of need and helplessness — 
 and of realization of the future : Looking at the things unseen. 
 
 (3) Increase of moral poiver. "We have by nature no moral power. 
 Without Christ we can do nothing. Power is the first effect of a gracious 
 principle — necessary to be increased — as we grow in grace we have 
 power over our besetting sins. 
 
 (4) Increase of spirituality. We have moral tastes; these are by 
 nature sometimes earthly, sometimes sensual, sometimes devilish: 
 when our natures are renewed, our tastes are changed; we have a 
 relish for things we disliked before. So when we grow in grace, we 
 have an increasing delight in God, in every thing that has God in it, 
 however painful to our feelings, requiring however much mortification 
 and self-denial. 
 
 (5) Increase of delight in duty. There is an essential connection 
 between that which is inward and that which is outward. To separate 
 the one from the other is like separating the root from the branch. 
 When we love we do the most difficult duties. 
 
 III. The most efficacious method of maintaining a growth 
 IN GRACE. The same as those by which grace is attained. 
 
298 THE DAY OF ADVERSITY. 
 
 1. A spirit of ^rrayer. Not merely an abstraction of mind 
 ^vhilst en.^agod in private or public p^rayer, though this is very 
 much to be desired, wc should beware lest our froward tongues 
 outrun our languid hearts, but ever maintaining a spirit, or dis- 
 position of prayer. 
 
 2. Watchfulness against our danger, and for our helps. It 
 embraces the bane and antidote, the disease and remedy. 
 
 3. Diligence. Not merely in reading, hearing, praying, medi- 
 tating, T^-hich are very essential, but a diligent cultivation of 
 gracious principles. 
 
 IV. The motives for growing in grace. 
 
 1. Therein -we attain increase of happiness. This depends on 
 our holiness. AVe are not to expect joy without grace. 
 
 2. Increase of security. Not that God is more faithful, Christ 
 more availing, or the promises more stable ; but we are in less 
 danger of falling, though we cannot arrive in this world to any 
 state where we shall be free from the liability of falling, yet our 
 habits of virtue growing more confirmed, every moment renders 
 it less likely. 
 
 3. Increase of usefulness. This is necessary, but we cannot be 
 useful without growing in grace. 
 
 Key. Richard Watson. 
 
 XXXIL — THE DAY OF ADVEKSITY. 
 
 "In the time of adversity, consider!" — Eccles. vii. 14. 
 
 I. The Period to which the sacred writer refers. 
 
 1. The season of public calamity. 
 
 2. The season of public embarrassment. 
 
 3. The season of public bereavements. 
 
 4. The season of paternal affliction. 
 
 II. The SPECIAL DUTY enforced, "Consider!" 
 
 1. That our afflictions are of Divine appointment. 
 
 2. That our most obvious duty is submission. 
 
 3. That our affliction is of the greatest importance. 
 
 4. That it is essential to our happiness. 
 
 5. That the only source of effectual consolation is in God. 
 
 6. That the afflictions of life have in their accomplishment led 
 to heavenly bliss. 
 
 improvement. 
 
 1. Let the subject awaken us to a sense of depravity. 
 
 2. Let it impress us with a deep sense of the goodness of God. 
 
 J. Bowers. 
 
ABUNDANT GRACE. 299 
 
 XXXIIL — ABUNDANT GRACE. 
 
 " Wherein he hnth abounded toward us in all -wisdoni and prudence ; Having made 
 known unto us the mystery of his will, according to his pood pleasure which he hath 
 purposed to himself: That in the dispensation of the fulness of times, he might gather 
 together in one, all things in Christ, both which are in heaven, and which are on 
 earth; even in him." — Eph. i. 8 — 10. 
 
 TiiK design of this epistle is to show the union produced by the blood 
 of Christ. 
 
 I. The important Truth stated. God has caused his grace to 
 abound in all wisdom and prudence. 
 
 1. In the formation of his plan. Prompted by infinite love, which 
 commiserated fallen man. 
 
 2. In his conduct. Sending his Son — his Spirit — providing means 
 of grace, etc. 
 
 3. Suspending the operations of his justice. Accepting a mediator. 
 
 4. In the application of his grace, and in the instruments employed. 
 
 II. The Means by which it pleased God to communicate his 
 
 ABUNDANT GRACE TO US. 
 
 Viz. By the gospel, which is called a mystery. 
 
 1. It was concealed as a secret in the mind of God, from eternity, and 
 but faintly made'known by types. 
 
 2. It is hidden now to many, who are utter strangers to Divine reve- 
 lation, and from many professed Christians. 
 
 3. It has heights and depths which the most enlarged Christian mind 
 cannot conceive. 
 
 4. The Christian feels more of it than he has utterance to express. 
 The Christian joy is an unutterable joy. 
 
 III. The design of God in the display of this grace by the 
 
 GOSPEL worthy OF GOD — WORTHY THE NAME OF GRACE : viz., that 
 
 he might gather into one all things, i. e., all intelligent things in 
 Christ. 
 
 1. The work of Christ is to gather together. We scarcely see ten men 
 
 but they have ten different interests, in civil and religious things 
 
 Pagans, Catholics, Mahomedans : hence this is a mighty work to recon- 
 cile all these and bring them into one. 
 
 2. The honour assigned to Christ. In one head — *' Christ," 
 
 (1) The Head of conformation to the angels: hence they are called 
 
 '•elect angels." 1 Tim. v. 21 ; Eph. i. 22. "Angels, authorities, and 
 
 powers, being made subject unto Ilim." 1 Pet. iii. 22. "Let all the 
 angels of God worship him." Heb. i. G. 
 
 (2) Head of representation. The Church died, rose, obeyed, and suf- 
 fered in Christ, its representative, and must live with him. , 
 
300 CHRIST'S INVITATION. 
 
 (o) Head of influence. All the nerves and muscles come from the 
 brain. No motion in the body without this. And without Christ there 
 is no light, exertion, taste, sensibility, John i. IG. The Spirit acts in 
 consequence of Christ's work, 
 
 (4) The Head of union between Jews and Gentiles. 
 
 IMPROVEMENT. 
 
 1. What a high value should we put on Christ ! In him, the 
 law and the gospel, the promises, God and man, heaven and earth, 
 are united. 
 
 2. IIow highly should we value the gospel! 
 
 3. Let Christians unite with greater concert — striving together 
 for the faith of the gospel. 
 
 4. Make it a matter of inquiry whether grace have united you 
 to Christ. 
 
 Dr. Ryland. 
 
 XXXIV. — CHRIST'S INVITATION. 
 
 " Come unto me, all ye that labour and are heavy laden, and I will give you rest." 
 — Matt. xi. 28. 
 
 I. The Characters addressed. 
 They who lahour and are lieavij laden. 
 
 1. With a sense of sin, in its defiling, condemning, and dis- 
 tressing power. 
 
 2. With a sense of their own weakness. Cannot remove their 
 misery. 
 
 3. With many doubts and fears. 
 
 4. With many sorrows. 
 
 II. The Invitation given. 
 
 Come to me. Rich, compassionate, kind, affable, powerful — a 
 king, teacher, physician, friend, shepherd. 
 
 1. Possessed of a perfect knowledge of their case. 
 
 2. Willing to do them good. 
 
 3. Able to relieve. 
 
 III. The Blessing promised. "Rest." 
 
 1. Peace of mind here, arising from forgiving and justifying 
 grace. 
 
 2. Full enjoyment of heaven hereafter. Then there will be 
 eternal rest from sin — from trouble — pain — death. Not merely 
 rest; but exalted felicity — " pleasures for evermore.'' 
 
CHRISTIAN WARFARE. 301 
 
 XXXY. — CHRISTIAN WARFARE. 
 
 "Ga(3, a troop shall overcome him, but he shall overcome at last."— Gen. xlix. 19. 
 
 The death-bed of a good man is an affecting scene. Sometimes 
 
 it is vei'y interesting; on account of tlie salutary influence of religion 
 on the soul of the dying ; the counsels administered, and the blessings 
 pronounced on surviving relatives and friends. 
 
 Jacob was about to die. Joseph went with his two sons to receive 
 
 the patriarch's dying blessing. With uplifted hand, and with fervid 
 pleasure, the venerable parent exclaimed, "The angel of the covenant 
 who redeemed me from all evil, bless the lads." Gen. xlviii. 13, etc. 
 
 He then called his own sons together; some of them he blessed; 
 
 and, by the spirit of prophecy which was upon him, declared what 
 was to happen to their posterity in the last days, v. 1, etc. 
 
 The text contains a prediction concerning the tribe of Gad. That 
 tribe inhabited the part of Canaan adjoining the Ammonites, Moabites, 
 and other warlike nations, who constantly annoyed the Gaddites. Yet 
 tlie latter afterwards became a warlike and invincible people. 1 Chron. 
 xii. 8; Josh. iv. 12, 13; xxii ; Deut. xxxiii. 20, 21. 
 
 I. The Christian" Soldier has Enemies to encounter. 
 
 Even as the tribe of Gad were opposed by hostile nations, so the 
 Christian is annoyed by numerous foes. 
 
 1. Saian from the beginning has been the foe of man. By 
 tempting and overcoming the first pair, what woes were introduced 
 into this world ! And now he, the Captain, sends forth his troops 
 of snares, temptations, enchantments, blandishments, etc., to ruin 
 the immortal soul. 1 Pet. v. 8 ; Eph. ii. 2. 
 
 This wicked spirit is called the tempter, 1 Thess. iii. 5; Matt. iv. 3 
 
 the wicked One, 1 John ii. 13 Sata^i, which signifies an enemy. 
 
 1 Pet. V. 8. Such he is both to God and man the Serpent, 2 Cor. 
 
 xi. 3, and that old Serpent, incessantly labouring by his wily policy to 
 
 deceive and destroy he is compared to a strong man. Matt, xii. 29; 
 
 and his delegates are caUed principalities and poweis, numerous! strong! 
 
 though not more numerous, nor stronger than Christ he is called 
 
 the prince of this world, and the god of this world, John xiv. 30 ; 2 Cor. 
 
 iv. 4 he is called the devil, 1 Pet. v. 8, which means a slanderer, 
 
 false accuser, and he is called the accuser of the brethren. Rev. xii. 1. 
 
 This is- the great master-foe of the Christian, who has troops of 
 emissaries possessing the same cunning, enmity, malice, etc. Satan is 
 a host in himself! He can transform himself into an angel of light; he 
 tries to impose upon believers the form of godliness instead of tho 
 power; zeal for party, instead of zeal for truth; warmth of natural 
 temper, and joy of success, instead of "love to God, and joy in the 
 Holy Ghost." 
 
 2. The Christian has to contend ^cith moral depravity. *' The 
 
 26 
 
802 CHRISTIAN WARFARE. 
 
 heart is deceitful above all things/' etc. In its natural nnsancti- 
 fied state, it is opposed to all that is pure and Godlike. Rom. vii. 
 18 ; viii. 5—8. 
 
 3. The Christian has to contf^nd icith adversihj. Depressed 
 circumstances — bodily disease — bereavements, etc. These are 
 enemies, disturbing the mind, trying to patience, faith, hope, 
 resignation. And adversity cannot be considered as a blessing 
 until we can patiently and submissively bear it. 
 
 Adversity must either be conquered, or it will conquer us. Happy 
 are they who can be "patient in tribulation" ! Thousands have been 
 conquered here. 
 
 4. The Christian has to contend against the icorld. This is a 
 deadly foe. It contains troops of sinful pleasures, snares, and en- 
 chantments. In contesting with these, thousands have fallen to 
 rise no more. This world is Satan's seat and empire ; it is fallen, 
 and in arms against God. Whoever belongs to God has the world 
 for an enemy. " The friendship of this world is enmity with 
 God.'' 1 John v. 4, 5. 
 
 Sometimes the world assails the Christian by its frowns. It speaks 
 against him with the tongue of slander — it traduces his character — it 
 magnifies his in)perfections, and misrepresents his motives — it perse- 
 cutes him for righteousness' sake. It is often a frowning enemy. 
 
 Sometimes the world presents a smiling aspect. It commends talents, 
 
 flatters and praises actions — your trade flourishes — your circumstances 
 
 are very comfortable. Now take care of this smiling foe. What 
 
 does it say? "I will do my best for you; forget God, and be devoted 
 to me." 
 
 Then the world is full of error and delusion. Christianity by the 
 carnal mind is detested — the truth is denied — apparent discrepencies 
 of the Bible are pointed out — an attempt is constantly being made to 
 make it appear ridiculous. Atheism, Secularism, Catholicism, Pusey- 
 ism, and every kind of dogma, is proposed as a substitute for the pure 
 
 principles of God's word. In order to conquer, the Christian hero 
 
 must penetrate and explode such plausible yet truly superficial repre- 
 sentations. 
 
 5. The Christian has to contend with fears. " Within are fears," 
 2 Cor. vii. 5. Sometimes he fears that his heart is not right with 
 God — sometimes the formidable character of his foes makes him 
 afraid — fears his duties, conflicts, trials — fears, on account of con- 
 stitutional mental depression — fears death. 
 
 All these fears are foes — they bring a snare — they often cast down, 
 and destroy the hope of man. Abraham, by his doubts and fears, was 
 led to dissemble. So with Elijah, who retired to a cave, and wished to 
 die. 
 
 II. The Christian is sometimes overcome. "Gad, a troop 
 shall overcome him." 
 
 1. Many are overcome in consequence of non-resistance. The enemy 
 
CHRISTIAN WARFARE. 803 
 
 come?, the temptation comes, and they are borne away. The voice of 
 the charmer prevails. The stream of evil bears thousands along with- 
 out the least resistance. This is especially the case with the wicked. 
 
 And sometimes the Christian soldier resists not and is overcome 
 
 for a time. 
 
 2. Ignorance is another cause of being overcome. Ignorance of our- 
 selves — of our propensities — of the sins which easily beset us — for- 
 
 getfulness of promised Divine aid. Ignorance of the character of 
 
 our enemies — their policy, cunning, modes of attack — their power and 
 determination. This ignorance often leads to 
 
 3. Self-dependence. Instance Peter, who by self-confidence, denied his 
 Lord. How weak is man, to resist mighty and long experienced foes, 
 and enchanting temptations ! 
 
 Man's wisdom is to seek 
 , His strength in God alone, 
 
 And. even an anpel would be weak, 
 Who trusted to his own. 
 
 4. Unwatchfulness. How many Christians have been surprised when 
 off their guard! " Watclb," said Christ, "lest ye enter into temptation." 
 
 5. Spiritual declension. Brought on by neglect of self-investigation, 
 neglect of prayer, and various means of grace. A Christian so negli- 
 gent soon becornes enervated, weak, and indifferent, and an easy prey 
 to Satanic or worldly influence. 
 
 Hovp" miserable the state of one evercome ! Witness Peter, who 
 
 went out and wept bitterly. AVhat darkness, self-reproach, 
 
 grief, and agony are experienced by the fallen, when they are 
 sensible of their condition ! AVitness the pangs of David. Ps. 
 xxxviii. and li. 
 
 III. The true Christiax shall overcome at last. "But he 
 shall overcome at last/^ 
 
 The defeat of a real Christian is temporary. This has been 
 seen in many instances. From inexperience, unwatchfulness, the 
 fierceness of temptations, he may have been vanquished. But he 
 rises up, and returns to the fight more wary, more valiant, and 
 more determined in the strength of Immanuel to conquer or die. 
 "Rejoice not against me, mine enem}^'' etc. Micah vii. 8, 9. 
 Observe 
 
 1. He is made sensible of his fall — he feels that he has been 
 conquered — it is a season of misery and darkness. AVitness David 
 and Peter. 
 
 2. With penitential regret, he confesses his sins to God, and 
 seeks pardon through the blood of Christ. 
 
 3. He is willing to submit to the directions of the Captain of 
 his salvation — equips himself afresh with the armour of righteous- 
 ness ; Epii. vi. 13, etc. He depends no more on his own strength 
 and wisdom, but ever applies by prayer for guidance and strength ; 
 "Lord, Avhat wilt thou have me to do?^' 
 
 4. God has promised his efficient aid in every conflict. Isa. xli. 
 
304 THE CUP OF WRATH. 
 
 10 ; xliii. 2 : xl. 29 — 31 ; Matt, xxviii. 20 ; 2 Cor. xli. 9 ; Isa. liv. 
 17. Thus Ood loves his people, and will preserve them. 
 
 5. Thousands have overcome. True, sometimes in Christian 
 battle, they gave way — they were discomfited — but they arose 
 again, and in the strength of their Divine Leader they conquered. 
 
 All true believers ''overcome at last" — in the hour of death — 
 and they will finally and forever at the day of judgment. " Blessed 
 is the man that is tempted ; for when he is tried, he shall receive 
 the croAvn of life.'' James i. 12. 
 
 XXXVI.— THE CUP OF WEATH. 
 
 "Thussaith the Lord God, thou shalt drink of thy sister's cup deep and large; 
 thou sbalt bo laughed to scorn, and had in derision: it containctii much." — Ezek. 
 xxiii. 32. 
 
 The idolatries of the sister kingdoms of Israel and Judah are repre- 
 sented in this chapter by the evil practices of two abandoned females; 
 for which God brought severe judgments against them. The former 
 proving incorrigible, and irreclaimable, God dehvered them into the 
 hands of the Assyrians, v. 9. Judah also having followed the example" 
 and plunged into all the abominations of idolatry, he would now suffer 
 the Babylonians, who had been their confederates, to become their exe- 
 cutioners, and to carry them away into captivity, and thus Jerusalem 
 should share the fate of Samaria, v. 22, 23. ♦' Thou shalt drink of thy 
 sister's cup, deep and large — it containeth much." 
 
 I. Offer a few explanatory remarks. 
 
 1. The "cup" is sometimes the emblem of joy and gladness, Ps. xxiii. 
 5 ; but here of indignation and ivrath, in allusion probably to a very 
 ancient method of punishing criminals, by placing in their hands a 
 poisoned cup, and compelling them to drink it. Thus our Lord's suf- 
 ferings are called a cup, which he tasted for every man. Matt. xxvi. 
 39; Heb. ii. 9. 
 
 2. Afflictive dispensations are often represented by a cup, Ps. Ixxiii, 10; 
 and though the Lord's people are made to drink deeply of it, yet the 
 dregs only are reserved for the wicked. Ps. Ixxv. 8. There is a mix- 
 ture of mercy in all his judgments upon them that fear him, but to the 
 impenitent and unbelieving it is wrath without mercy, and without end. 
 
 o. The cup is awfully significant of future and eternal misery, and 
 hence is called "the cup of wrath." Rev. xvi. 19. The wrath of God 
 and of the Lamb is put into it ; the cup has been filling for many years, 
 and wrath treasuring up against the day of wrath ; and it will never 
 be emptied. It is also called ^Hhe cjtp of fury," as containing the in- 
 expressible fierceness of Divine indignation. Jer. xxv. 15. With re- 
 spect to the culprit, it is "a cup of trembling," Isa. li. 17. It will make 
 those tremble who drink of it, more than tlie poisoned cup, and ought 
 to make us all tremble to think of it. Hab. iii. 16. 
 
THE CUP OF WRATH. 305 
 
 4. This cup is preparing and filling for all the disobedient and unbelieving. 
 The voice of Divine mercy has called them to repentance and faith. A 
 full, rich, and free salvation has been offered them ; but all has been 
 disregarded. A voice from heaven has declared that the unbelieving 
 shall be condemned, that they are "treasuring up wrath against the 
 day of wrath." Rom. ii. 5; Rev. vi. 16. 17. 
 
 II. Th-E description given of the cup of wrath: "it con- 
 taineth much. 
 
 The cup is " deep and large,'^'^containing more than we can at 
 present imagine, but not more than we shall be made to expe- 
 rience, if infinite grace and mercy prevent not. 
 
 1. It contains all the sins that we have ever committed; and these, if 
 not now repented of, will fill us with ceaseless remorse in the world to 
 come. They will be found treasured up, and mingled in the cup for 
 this very purpose. Deut. xxxii. 34. Job had imagined this to be his 
 own case, but he was mistaken, for God had cast all his sins behind his 
 back, ch. xiv, 17. But when the impenitent have filled up the measure 
 of their iniquities, wrath will come upon them to the uttermost. Hos. 
 xii. 13. If the death of Christ be not the death of sin in us, sin will 
 be our everlasting ruin. Sins committed and forgotten will then come 
 into remembrance, and in hell the sinner will have leisure to reflect on 
 his folly and madness when on earth. Luke xvi. 25. Conscience keeps 
 a faithful account of evil done; and though this account may be ne- 
 
 •glected now, it will be called over hereafter, and spread before us like 
 Ezekiel's roll, which was written within and without: and who can 
 stand before an accusing and condemning conscience ? 1 John iii. ^0. 
 
 2. As this cup contains all the sins we have ever committed, so also 
 all the curses of that law which ice have violated. Deut. xxviii. 15, 45. 
 And who can tell what is comprehended in these awful denunciations, 
 or know the power of his anger! Psa. xc. 11. The last word which 
 the law speaks to us as sinners is misery and death, and it leaves us 
 under the sentence till the day of execution. Gal. iii. 10. This curse 
 it is that shall fill the sinner's cup, and shall come into his bowels like 
 Water, and like oil into his bones. Ps. cix. 18. 
 
 3. The everlasting vengeance of God is another ingredient in this portion 
 of misery ; and how large and deep must be that cup, which contains 
 all the indignation and wrath that will be poured out upon the sinner 
 to an endless eternity ! As God's wrath will never be spent, so this cup 
 can never be exhausted. The sinner's sufferings here are only tempo- 
 rary, but in the world to come they will be eternal, a destruction with- 
 out end, 2 Thess. i. 9. A lost estate, lost liberty, or lost friends may 
 be regained ; but the loss of the soul is irreparable and intolerable. 
 Matt. xvi. 26 ; Ps. xi. 6. 
 
 IMPROVEMENT. 
 
 1. If this cup " containeth much," let sinners beware how they 
 add to its contents. Every sin committed, every mercy abused, 
 will be a fearful aggravation. Rom. ii. 4. 
 
 2. "Who will be able to drink of it ? Can thy heart endure, or 
 can thy hands be strong, in the day that I shall deal with thee, 
 
306 SUCCESS OF PREACHING CHRIST. 
 
 saith the Lord. Ezek. xxii. 14 ; Isa. xxxiii. 14. When some drops 
 only of this cup are tasted in the present life, they fill the soul 
 with unutterable anguish. Ps. Ixxxviii. 15, 16 ; Job. xx. 24 — 29. 
 
 3. Learn hence the evil of sin, which prepares and fills this 
 bitter cup. Rom. vi. 23. Of every transgression it may be said, 
 " there is death in the pot.'' Sin is the womb of all misery, the 
 grave of all comfort. 
 
 4. Let this cup of wrath remind us of the cup of sorrow which 
 Jesus drank, and drank for us. ^he cup did not pass from him, 
 that it might pass from us. Let this be our plea, under a sense 
 of all our unworthiness. Matt..xxvi. 42. 
 
 XXXVIL — SUCCESS OF PREACHINd CHRIST. 
 
 '•And some of them were men of Cyprus and Gyrene, -which, when they were come 
 to Antioch, spake unto the Grecians, preaching the Lord Jesus. And the hand of the 
 Lord was with them ; and a great number believed, and turned unto the Lord." — 
 Acts xi. 20, 21. 
 
 L The import of preaching Christ. 
 
 1. The season in which these words were spoken. 
 
 2. The persons addressed — (Jews only.) 
 
 3. The impediments in the way — prejudice, ignorance, unbelief. 
 
 4. The topics announced. 
 
 (1 ) The , harmony between Christ and the Old Testament represen- 
 tations of him. 
 
 (2) The certainty of his resurrection and ascension into heaven. 
 
 (3) The design of the whole in its adaptation to them as sinners. 
 
 II. What was connected with this preaching. 
 
 1. The Divine authority and approbation. 
 
 2. Divine aid and support. 
 
 3. Power attending their ministry. 
 
 III. The effects produced. " Many believed and turned to 
 the Lord.'' 
 
 1. *' Thei/ believed.'' 
 
 (1) They credited the facts relative to Christ. 
 
 (2) They entered into the spirit of the whole design. 
 
 2. " They Uirned unto the Lord." 
 
 (1) Renounced Jewish prejudices and ceremonies. 
 
 (2) They renounced justification by the Law. 
 
 (3) Became holy iu their lives and manifested the fruits of the Spirit. 
 
CENSORIOUSNESS AND FAITHFULNESS. 307 
 
 IMPROVEMENT. 
 
 1 . God acts mysteriously in accomplishing his important designs. 
 
 2. God never wants means to fulfil his gracious intentions. 
 
 3. All instruments and means, though weak in themselves, are 
 mighty through Divine power. 
 
 W. Kent. • 
 
 XXXYIII.— CENSOmOUSNESS AND FAITHFULNESS 
 CONTRASTED. 
 
 "I write not these things to shame you, but, as my belored sons, I warn you." — 
 1 Cor. iv. 14. 
 
 " He that would be a good man must have either a friend to admonish 
 him, or an enemy to watch over him," 
 
 The text points out the difference between censoriousness and faith- 
 fulness. 
 
 I. Censoriousness is a Nimrod : a mighty hunter for faults. 
 
 Jer. XX. 10. — " For I heard the defaming of many, fear on every 
 side: 'Report,' say they, and we will report it." 
 
 Ps. Ivi. 6. — "They gather themselves together, they hide themselves, 
 they mark my steps, when they wait for my soul." 
 
 Faithfulness does not delight to dwell on a fault ; but censoriousness 
 does. 
 
 II. Censoriousness is a mighty Creator; it makes faults 
 where there are none : it puts the ivo7'st construction on words and 
 actions. 
 
 Examples. The Pharisees and disciples going through the corn-fields. 
 Matt. xii. 1, 2. 
 
 Eliab to David. 1 Sam. xvii. 28. 
 
 It calls zeal rashness. Michael to David. 2 Sam. vi, 20. 
 
 Ps. Ixix. 20. — "For they persecute him, whom thou hast smitten; 
 and they talk to the grief of those whom thou hast wounded." 
 
 Faithfulness is discreet in its decisions. 
 
 III. Censoriousness is an easy Believer, where he is not an 
 Inventor of faults. 
 
 Example. The two false witnesses against Christ. Matt. xxvi. 60, 61. 
 
 The people of Ephesus when Demetrius slandered Paul. Acts xix. 
 24—27. 
 
 The Israelites when the spies returned and brought the evil report 
 which the Israelites believed. Num. xiii. 32, 33; xiv. 1 — 4. 
 
 Faithfulness is not credulous; it believes not every spirit; but " tries 
 the spirits." 
 
808 CHRIST ALL IN ALL. 
 
 IV. Censoriousness is a kind of Optician ; it magnifies small 
 things ; makes a man an offender for a word : carries magnifying 
 glasses with it. 
 
 F.aithfulness endeavors to mitigate the offence. 1 Pet. iv. 8. " Charity 
 (love) shall cover the multitude of sins." 
 
 • V. Censoriousness is a kind of Crier ; it propagates the faults 
 of men where they are not known. 
 
 Example. Ham. Gen. ix, 20 — 22. — '-And Ham told his two 
 
 brethren without." 
 
 Faithfulness concealeth the matter. Gen. ix. 23. — "Shem and 
 Japheth took a garment," etc. 
 
 Prov. xi. 13. — "A tale-bearer revealeth secrets; but he that is of a 
 faithful spirit concealeth the matter." 
 
 VI. Censoriousness delights to Dwell on a fault. 
 
 Ps. cii. 8. — "Mine enemies reproach me all the day.'''' 
 Faithfulness grieves and laments the failings of others. 
 Prov. xxiv. 17. — "Rejoice not when thine enemy falleth; and let not 
 thine heart be glad when he stumbleth." 
 
 VII. Censoriousness is very supercilious in its reproofs : it 
 says, " stand by thyself, for I am holier than thou.'^ Isa. Iv. 5. 
 Luke xviii. 11. — " The Pharisee stood and prayed thus with him- 
 self — God, I thank thee, that I am not as other men are,'' etc. 
 
 Faithfulness is tender of the reputation of others, and desires to 
 reclaim and restore them. 
 
 Gal. vi. 1. — "Brethren, if a man be overtaken in a fault, ye that 
 are spiritual, restore such an one in the spirit of meekness ; consider- 
 ing thj'self," etc. 
 
 James v. 20. — " He that converteth the sinner from the error of his 
 way, shall save a soul from death, and shall hide a multitude of sins." 
 
 Wilks. 
 
 XXXIX. — CHRIST ALL IN ALL TO THE CHURCH. 
 
 "Christ is all and in all." — Col. iii. 11. 
 
 There is no true religion besides that which is drawn from the Bible, 
 
 ^lany systems have been devised, but they are utterly worthless. 
 
 There can be no true and satisfactory religion without Christ. Man's 
 
 circumstances cannot be met by any human schemes of religion. 
 
 Christ, in the dignity of his person — in his gracious atonement — in the 
 fulness and freeness of his salvation, and as the Author of eternal life, 
 is gloriously adapted to the circumstances of fallen humanity. He ia 
 "all and in all." 
 
CHRIST ALL IN ALL. 809 
 
 The phrase implies that the whole of Christianity is full of 
 Christ. 
 
 The Sun is all in all to the Solar system. He diffuses light libernlly 
 to all the planets revolving around him, and his heat penetrates to the 
 centre of the larpjest globes. On our earth he is the life of all vegeta- 
 tion ; he paints the flowers, embalms the fruit, ripens the grain, and 
 quickens all nature into life and beauty, and thus becomes all in all to 
 us. And the Redeemer is- the Sun of righteousness. Whatever the 
 Sun is to the material world, \hat, and much more, the Son of God is 
 to the spiritual. He is all in all in the system of Christianity. 
 
 1. *' Christ is all in all" in the scheme of salvation, as it respects 
 God. 
 
 Who pitied fallen humanity? Who devised the plan for the sinner's 
 emancipation from spiritual and everlasting death? It was Christ, the 
 second person in the Holy Trinity, and by the Sacred Three the won- 
 derful plan of redeeming love was devised. Yes, Christ looked down 
 from heaven, and saw man's lost estate, and said, *' Lo, I come." Ps. 
 xl. 7 ; Ileb. x. 7. He became the Mediator between God and man. 
 
 He is the covenant-head both of men and angels, and every gracious 
 purpose of the Divine mind toward them has an immediate respect to 
 Christ. So in the actual communication of the blessings, both of Provi- 
 dence and grace, he is the only channel through which they flow. He 
 is the spiritual ladder which Jacob saw, by which intercourse is held 
 between God and us. 
 
 2. " Christ is all in all" in the work of redemption, as it affects 
 man. 
 
 He paid the price of redemption, wrought out a perfect righteousness 
 for our justification, and communicates his Holy Spirit for our sanctifi- 
 cation. To accomplish this he passed through the fiery ordeal of suffer- 
 ing. From man's scorn and physical tortures — from his friends, their 
 perfidy and desertion — from devils, their malice and infernal hate — from 
 Divine justice, who hurled the lightning and rolled the thunder against 
 him, the Redeemer suffered. Witness his agony in the garden, in"^"the 
 hour of darkness." what an hour was that! Divine justice ap- 
 proached him with the bitter cup, and said, "Drink it, or the church 
 will be lost." V/ith complacency and submission, he said, " It is indeed 
 a bitter cup : Father, if it be possible, remove it from me ; nevertheless, 
 not my will, but thine be done." Divine justice again imperatively 
 announced, " Drink it, or the law of God will be dishonoured, and every 
 soul be lost." " I will drink it," said Christ, " that my church may be 
 saved." And then 
 
 At one tremendous draught of love, 
 lie drank destruction dry. 
 
 He was " all in all" then in the conflict. Neither men nor angels 
 helped him to tread the wine-press of Divine fury. He alone procured 
 
 salvation. He sits both as our Prince and Advocate at the right 
 
 hand of his Father; and he will ever continue to intercede for us, until 
 all his gracious purposes are accomplished. 
 
810 CHRIST ALL IN ALL. 
 
 Happy are they who can say, Christ is all in all to rae ! I have no 
 hope of salvation from my sinful deeds. Self-righteousness! Ah, no! 
 rather self-defilement, self-abomination, enough to sink me to the lowest 
 hell! Blessed Jesus, thou art my Saviour, the all in all in my salva- 
 tion. Human merit! ISo ; not if I poured thousands of gold and silver 
 into the treasury of God. No ; not if I were a martyr, and gave ray 
 body to be burnt at the stake. Oh, I feel no merit in my vile insolvent 
 soul! The merit is in thee, Christ! my All in All." 
 
 Thou hast adorned my naRed soul, 
 
 And made salvation mine; 
 Upon a poor polluted worm 
 
 He makes his graces shine. 
 
 And lest the shadow of a spot 
 
 Should on my soul be found, 
 My Saviour took the robe he -wrought, 
 
 And cast it all around. 
 
 3. Cfirist is ^^ all in all" in the Sacred Scriptures. 
 
 All Divine truths connect and harmonize in him, like the rays of light 
 collected in the focus. The vital truths appropriate to man's undying 
 interests, refer to Christ. The experience of the patriarchs, the sacri- 
 fices of the Levitical economy, the predictions of the prophets, the 
 teaching of Jesus Christ himself, and the preaching of the Apostles, are 
 full of Christ. If the Bible had not Christ, the precious Saviour, in it, 
 it would not be worth a straw. But Christ is the Alpha and Omega of 
 the old and new covenant. 
 
 Here, the Redeemer's wpleome voice, 
 
 Spreads heavenly peace around; 
 And life and everlasting joys 
 
 Attend the blissful sound. 
 
 4. Christ is "all in all" in his church. He is its only Head, 
 Lawgiver, Saviour, and Lord. 
 
 The church has no temporal head, but a spiritual One ; no human 
 laws, but spiritual ; Christ promises no earthly honours and rewards, 
 but spiritual and heavenly. " One is your Master, even Christ," etc. 
 Matt, xxiii. 8. Then let no man's wisdom be substituted for that of 
 Christ. Let not our preconceived opinions, our pride, our party, sup- 
 plant Christ. Let man, and pride, and selfishness sink; but let Christ 
 be all in all. 
 
 5. Christ is " all in all" in the life of the believer. He says, "I 
 count all things but loss for the excellency," etc. Phil. iii. 8. 
 
 Christ is the ground of his faith, confidence, and hope. He enjoys 
 Christ and loves him. Carnal objects he once loved, but now Christ is 
 his all. Every grace receives its vigour from a believing view of Jesus. 
 Amid life's adversities, and in prospect of life's dissolution, Christ 
 alone can comfort and satisfy the Christian. " For me to live is Christ." 
 
 Yes, when a Christian comes to die, the world, riches, honour, etc., 
 are nothing but empty things — only Christ is all in all then. 
 
 6. Christ is " all in all" in the Christian Minish-y, 
 
THE COMMON SALVATION. 311 
 
 "Go and preach the gospel to every creature," was the command 
 given to the Apostles ; and the gospel is full of Christ. They did not 
 preach the law iu the abstract — they did not preach self- righteous- 
 ness — or works of supererogation ; they did not preach human philoso- 
 phy, or mere science, but Christ alone. " We preach Christ cruci- 
 fied," 1 Cor. i. 2, 3 ; ii. 2. " Woe unto me, if I preach not the gospel," 
 
 1 Cor. ix. 16. See also Gal. i. 8. It is cruel to trifle in the pulpit, 
 
 "when life so soon is gone." Like the Israelites stung by the ser- 
 pents, sinners are dying, and they want to look up to the cross, and 
 
 believe in Christ, the Physician of souls. How cruel Moses would 
 
 have been, if he had harangued the Israelites about ethics instead of 
 lifting up the serpent of brass ! So cruel is every minister of the gospel 
 who preaches not the gospel, or who exhibits his little self, instead of 
 Christ. lie must be " all in all." cold and sterile pulpit and sanctu- 
 ary where Christ is not " set forth"! 
 
 Once, a miser, on his death-bed, called for his bags of gold, and 
 placing the idol to his heart, he said, " It will not do ; it will not do." — 
 The poor wretch wanted Christ as his all in all, and then his gold 
 would have been regarded as vanity. 
 
 7. Christ is ''all in all" in the enjoyment of heaven. "The 
 Lamb that is in the midst of the throne shall feed them, and lea(J 
 them to rivers of living waters." 
 
 He is the " all in all " of the celestial anthems. The Father delights 
 to honour him, and beams all his glory through his countenance — 
 angels delight to honour him, and tune their golden harps to praise 
 hira. Saints delight to honour him, and cast their starry crowns 
 
 beneath his feet. He is the " all in all " in heaven — and there could 
 
 be no heaven without him. 
 
 IMPROVEMENT. 
 
 1. Is Christ "all in all" to me? "Without him, I am "miser- 
 able, and poor, and blind, and naked, and vrretched." 2. Never 
 
 substitute any thing for Christ in the concerns of your souls. 
 
 3. Let Christ be your chief good in this life. He can benefit you 
 not only in time, but for ever. Other objects are transient. 
 
 XL.— THE COMMON SALVATION. 
 
 "Belovpd. when I gave all dilif^ence to write unto you of the common salvation, It 
 was needful for me to write unto you." — Jude 3. 
 
 The most interesting subject about which we can speak or write is 
 the salvation of man — and for this reason, — it respects our everlasting 
 destiny. Other subjects may be important, and awaken attention, and 
 engage our intellectual powers, but their importance and value are far 
 inferior to the great salvation. 
 
 This salvation was denied and demoralized in the time of Jude, and 
 
312 THE COMMON SALVATION, 
 
 the apostle knowing and feeling the value of it, thought it proper to 
 apprize the brethren of such conduct, that they might not be seduced 
 from the faith, v. 3, 4. 
 
 1. The subject ox which the apostle wrote : " salvatioti." 
 
 I5y this phrase is meant the Gospel of salvation. It is the same thing 
 ns "the faith once delivered to the saints;" "the common faith," of 
 •which Titus was a participant. "To Titus mine own son after the 
 common faith." Tit. i. 4. In short it is that glorious system which in 
 
 the New Testament is peculiarly denominated the Gospel "The 
 
 Gospel of the grace of God ;" the grand and absorbing theme of Divine 
 revelation— of the Christian ministry — of angelic study — of Christian 
 delight, and of heaven's praise. Consider, 
 
 The Kcdurc of salvation. In the New Testament, the term 
 means the deliverance of sinners from everlasting perditicm, 
 throuo;h faith in Christ. Mark xvi. IG ; John iii. 16, 17 ; Acts 
 xvi. 31. 
 
 • 1. Salvation is necessary. Necessary on account of the dark captivity 
 of the sinner; and his exposure to the inflictions of eternal wrath. 
 Look at man : Can that guilty, defiled transgressor commune with God, 
 and finally dwell with him in heaven? Impossible. The law has been 
 
 broken, and God's justice demands satisfaction. The curse of God is 
 
 upon his soul, and he cannot remove it. In whatever light man is con- 
 sidered salvation is necessary. He cannot save himself by his own 
 efforts, nor by the efforts of any mere creature. An angel's arm would 
 be too weak for this mighty achievement. Legions of bright and glo- 
 rious spirits would fail here. Because man is impotent — helpless — 
 blind — dying — cursed — under the wrath of God, salvation is necessary. 
 
 2. Salvation has been procured. Christ is the vicarious medium of it. 
 It was the infinite wisdom and love of God that devised and carried out 
 the plan for man's rescue. John iii. IG. 
 
 Christ is called " the Saviour," Luke ii. 11 ; Matt. i. 21 ; Acts v. 31 ; 
 Phil. iii. 20. 
 
 Christ is called a "Redeemer," Rom. iii. 24; Gal. iv. 4; Eph. i. 7. 
 
 He is called a "Ransom," Matt. xx. 28; 1 Tim. ii. 6. To 
 
 ransom man he paid the price demanded. 1 Cor. vi. 20; Acts xx. 28. 
 
 lie is called a "Deliverer," Luke iv. 18; 1 Thess. i. 10. A 
 
 "Mediator." 1 Tim. ii. 5. He " reconciled" man to God. Rom. v. 10; 
 Col. i. 19, 20. 
 
 What do these expressions imply ? That Christ has suffered and 
 died to make atonement for sin. That sacrifice has been Divinely 
 accepted — it is of sovereign efficacy — it exhibits in glorious harmony 
 all the moral attributes of Deity. On the cross they appear emblazoned 
 with celestial glory. His truth and mercy; his compassion and holi- 
 ness; his justice and love: his wisdom and power, all meet to be mag- 
 nified in tlie redemption of sinners. There Deity appears full-orbed in 
 all his uncreated gramleur and glory. Creation is full of God; provi- 
 dence ia the constant exhibition of God; but redemption is the bright- 
 ness of his glory, the effulgence of the great Fountain of light and hap- 
 piness. 
 
THE COMMON SALVATION. 313 
 
 3. The efficacy of this salvation. It delivers 
 
 From the condemnation and curse of (he laiv, Rom. viii. 1 ; Gal. iii. 15. 
 It 'pYOcl&iw.s forgiveness of sins, and comjilete justificadori. Acts xiii, 38, 
 
 89. It delivers fvom pollution. The Holy Spirit is given to renovate 
 
 the heart. Sin uo longer reigns. Ezek. xxxvi. 25 — 27. It delivers 
 
 from all the tormenting fears of sin on the conscience, and gives peace. 
 Rom. V. 1 ; viii. 15. It delivers from gloomy apprehensions of future 
 T7rath, and inspires with the hope of immortality. It delivers from the 
 sting of death, the terrors of the grave, and the "vengeance of everlasting 
 fire." Salvation is "not only deliverance from evil; but it elevates the 
 
 soul to honour and glory for ever. Called, "the salvation which 
 
 is in Christ Jesus, xviih eternal glory." 
 
 4. This salvation is to he received by faith. Acts xvi. 31. A belief that 
 Christ is the Saviour — a conviction that we need him — a firm reliance 
 on him for all we need. 
 
 II. The Pfx'Uliarity of salvation. ''Common." 
 
 Sometimes this means ordinary or usual, as a common death, Num. 
 xvi. 20; a common evil, Eccl. vi. 1. The word is also used in refer- 
 ence to that peculiar disposition of property which characterized the 
 infant Christian church, described, Acts ii. 44. It is called "common 
 salvation," because it belongs equally to all who believe, of whatever 
 nation, circumstance, character, or degree. For the same reason Paul 
 termed the belief of the gospel " the common faith," Tit. i. 4, because 
 an opportunity of believing it was afforded to all. 
 
 1. It is the common salvation because it is offered to sinners in common 
 — without any distiiictiun of nation, age, circumstance, mental or moral 
 qualities. 
 
 It is common to all nations. The messages of grace under the Old 
 Testament were principally addressed to a single nation ; but under 
 the gospel they are addressed to "all nations" — to " every creature." 
 The Gospel feast is spread, and both Jews and Gentiles are pressed to 
 partake of it. Rom. i. 16; Col. iii. 11; Rev. vii. 9. 
 
 It is common to each sex, and every age. By many systems woman is 
 degraded, and prohibited from her just rights, being regarded as an 
 inferior being. Such procedure is inculated by the atheistical religion 
 of China — by the Mahomedanism of Turkey, and by the cruel rites of 
 Ilindooism. But the gospel is designed to elevate and dignify every 
 w^oman who believes in Christ. Gal. iii. 26 — 29. Children may enjoy 
 this salvation. "Out of the mouths of babes," etc. — the middle-aged, 
 and the man of hoary years may take the water of life freely. 
 
 It is common to sinners irrespective of mental abilities. It does not 
 exclude the philosopher, or the man of science. A Newton, a Locke, 
 a Boyle, a IMilton, a Cowper, an Addison, a Sir "W. Jones have drank 
 of its life-giving streams. It may be enjoyed by the most illiterate. 
 
 It is common to sinners of every circumstance. It has been enjoyed by 
 kings and nobles, etc. And blind Bartimeus — the lame man near the 
 temple — the impotent and sick near the pool of Bethesda, and Lazarus, 
 with his beggary and sores, may be saved. " The poor have the gospel 
 preached to them." " God has chosen the poor," etc. 
 
 It is common to sinners of every degree. To the self-righteous, tho 
 27 
 
314 THE COMMON SALVATION. 
 
 man of good moral character, decent exterior, and to the vilest of the 
 vile. "Were Mary jNIngdelene, Saul of Tarsus, the filthy Corinthians, or 
 the idolatrous Ephesians, excluded? No. 
 
 "VVhat though your numerous sins exceed 
 
 The stars that fill the skies, 
 And aiming at th' eternal throne, 
 
 Like pointed mountains rise. 
 
 "What thoufxh your miphty guilt beyond 
 
 The wide creation swell, 
 And has its curs'd foundations laid 
 
 Low as the depths of hell. 
 
 See here an endless ocean flows 
 
 Of never-failinp grace! 
 Behold a dying Saviour's veins 
 
 The sacred flood increase ! 
 
 It rises high, and drowns the hills. 
 
 Has neither shore nor bound : 
 Now, if we search to find our sins, 
 
 Our sins can ne'er be found. 
 
 2. It is common to all believers. In the enjoyment of this salvation, 
 <« the rich and the poor meet together." It does not belong to a few in 
 the family ; it is the privilege of all. Believers all meet in Christ the 
 common head ; are influenced, sanctified, and comforted by one and the 
 same Spirit, are governed by the same laws, and meet at the same 
 throne of grace. They have the same fnith, the same hope, and the 
 same Divine protection and love. They hope shortly to meet in one 
 common inheritance of unspeakable grandeur and felicity. In that 
 land the rich and the noble, if saved," will not have a more brilliant 
 crowd, nor more ecstatic bliss than the poorest Christian who has 
 passed through much tribulation to glory. As all the church will be 
 "saved by grace," so there will be no inequality. Theyj will have all 
 heavenly blessings common there. 
 
 3. It is the common salvation because it is free. This gift of God is 
 not to be purchased with money. Free to all who feel their need of it. 
 Free as the air we breathe, as the rain from heaven, as the rays of the 
 sun. It is the infinite good which God has given, and therefore a finite, 
 sinful creature cannot merit it. Isa. Iv. 1 ; Rev. xxii. 17. 
 
 4. The word " common " implies value and abundance. 
 
 Our most common blessings are the most valuable. Kow common 
 it is for us to enjoy food, he.alth, strength, our faculties, the rain, the 
 shining of the sun, etc. ! They are so common that we think little of 
 them. Take away our food, or health — take away the sun, and we 
 shall soon know and feel their value. And salvation so freely ofi"ered 
 to all the world — so frequently presented to the church, and so enrap- 
 turing to the ransomed in glory; salvation, common on earth, nnd 
 
 common in heaven, is a pearl of great and incalculable price. Our 
 
 commonest blessings are also the most abjtndant. And so it is with this 
 salvation. It is a "great" and abundant salvation. It is replete with 
 every blessing. In Christ all fulness dwells. 
 
 Wide as the reach of Satan's rage, 
 
 Doth thy salvation flow : 
 'Tis not confined to sex or age, 
 
 The lofty or the low. 
 
THE WORLD GLORIFIED. 315 
 
 While grace is oEFer'd to the prince, 
 
 The poor may take his share: 
 No mortal hath a just pretence 
 
 To perish ia despair. 
 
 5. It is the common salvation as it is that subject in which all be- 
 lievers, notwithstanding their difference of opinion on other subjects, 
 are in substance agreed. There may be great darkness, imperfec- 
 tions, and error, and many prejudices for and against distinctive names; 
 but let the doctrine of the cross be simply stated, and it will be the 
 joy of the renewed heart. Believers in Christ, of every denomina- 
 tion, agree as to the necessity of salvation, the vicarious medium of it, 
 the richness and greatness of it, the freeness of it, or the holy efficacy 
 of it. Unto all who believe, Christ is precious. 
 
 IMPROVEMENT. 
 
 1. Admire the love of God which has made such rich and 
 ample provision for man's salvation. 2. Become so attached to 
 it as to be ready to defend it, like the Apostle Jude. "Earnestly 
 contend for the faith. '^ 3. Let the penitent sinner rejoice that it 
 is free for him. 
 
 XLI — THE DEATH OF THE RIGHTEOUS. 
 
 "Let me die the death of the righteous, and let my last end be like his." — NcM. 
 xxiii. 10. 
 
 "Who speaks ? On what occasion ? 
 
 I. He wJio is rigliteous. He that has Christ. Given for him ; 
 living in him ; and has faith, hope, and love. 
 ^ II. Their death is happij. Freedom from sin, errors, tempta- 
 tion, misery. lias safe and perfect happiness, in the vision of 
 God, Christ, angels, saints. 
 
 III. Means. Live the life of the righteous. Repent, and be 
 forgiven. Make haste ; do not rest in a vain wish, like Balaam ; 
 if thou doest, misery of thy life, horror of thy death. Look back- 
 ward — on the present moment; but, above all, mind what will 
 befall thee ! 
 
 Rev. John Fletcher. 
 
 XLIL — THE WORLD GLORIFIED. 
 
 " Brethren, pray for us, that the word of the Lord may have free course, and be 
 glorified, even as it is with you."— 2 Tuiiss. iii. 1. 
 
 Paul's zeal for the gospel. The object, reason, and efficacy of the 
 duty enjoined. 
 
816 PREPAREDNESS FOR DEATH. 
 
 I. The Object. That " the word of the Lord may have free 
 course.'' This is the case 
 
 1. When it is more extensively acknowledged. 
 
 2. When more Divine light is communicated to individuals, and 
 their darkness is dispersed. 
 
 3. When the word exerts a more saving influence on the heart. 
 
 II. TuE Keasox ; " That the word of the Lord may have free 
 course, run, and be glorified." An allusion to the Olympic racers, 
 v.lio were opposed in their course. The word of the Lord has 
 been opposed and hindered, so that it has not yet attained the 
 gaol. It has not been glorified as it might have been had it not 
 been for those hinderances. The judaizing teachers and perse- 
 cuting heathens hindered it in the first ages — superstition for 
 many ages after. The causes of its being hindered in individuals 
 and churches are 
 
 1. Indifference. 
 
 2. Secret unbelief. 
 
 3. Love of the world. 
 
 4. Indulgence of some errors, extravagant ideas of God^s mercy, 
 ignorance of religion's importance. 
 
 5. Want of light, accompanied by want of life and prosperity. 
 
 III. The Efficacy. The prayers of the righteous are effica- 
 cious. 
 
 1. Because of the interest praying persons will feel in and for 
 the success of the word. The time to favour Zion is when "thy 
 servants take pleasure in the stones and favour the dust thereof." 
 
 2. Because of the saving influence they diffuse around them 
 wherever they are. 
 
 3. Because of their personal exertions. 
 
 4. Because they procure the Divine blessing and influence. 
 
 Rev. R. Watson. 
 
 XLIIL— PREPAREDNESS FOR DEATH. 
 
 '■' I5e ye therefore reiuly also : for the Son of man cometh at an hour when ye think 
 not."— "Luke xii. -iO. 
 
 Jesus Ciikist M'as a wise Teacher. He knew what was in man, and 
 what "was necessary for man. The mind of man is carnal, super- 
 ficial, and volatile. Things of the greatest value, and essential to his 
 happiness, he readily forgets ; yet, astonishing infatuation ! mere trifles, 
 empty and unsatisfying vanities, absorb all the powers of his soul. Are 
 
 not these symptoms of a depraved appetite? The great Teacher, in 
 
 this chapter, gives most important advice as to our behaviour in this 
 life, and our prej-.aratiou for the life to come. 
 
PREPAREDNESS FOR DEATH. 317 
 
 I. A Solemn Fact. " The Son of man cometh." 
 
 Sometimes the coming of the Son - of man refers to the de- 
 struction of Jerusalem, and sometimes to the day of judgment; 
 Matt, xxiv ; xxv. 
 
 1. As it regards our everlasting destiny, the day of death is to us 
 as decisive as the day of judgment. The state of our souls is for ever 
 fixed. The day of death is to all who die as if the last trumpet had 
 sounded, and the Son of man appeared in all his glory to judge the 
 quick and the dead. 
 
 2. Christ has death under his poiver. He has conquered it, and made 
 the last enemy his servant. Heb. ii. 14, 15; Rev. i. 18. To death 
 Christ says, Go, and he goeth to terminate the career of the wicked, or 
 to bring his people home to himself. The Son of man therefore cometh 
 in death. 
 
 3. This coming is inevitable. Inevitable, because we are mortal. 
 Eendcred so by sin. "Dust thou art," etc. Gen. iii. 19. Although 
 man is "fearfully and wonderfully made," yet he \s frail. 
 
 Such is the extreme delicacy of innumerable parts of the human 
 frame, such the complicated contrivances which make up and continue 
 what we call life, and such a total and fatal derangement does one 
 little stoppage produce sometimes in the course of animal nature, that 
 to those Avho study the structure of the body, it is astonishing that any 
 of us should live a single day. 
 
 Our life contains a thousand springs, 
 
 And dies if one be p;onc; 
 Strange tliat a harp of thousand strings 
 
 Should keep in tune so long. 
 
 Death is the infallible decree of God: "It is appointed unto men 
 once to die;" Ilcb. ix. 27. No human care, precaution, device, medical 
 science and aid, can eventually ward oif the attacks of the last enemy. 
 Youth will not avail — beauty is but a superficial tincture — the 
 strength of manhood is sure to be prostrated — for "there is no 
 discharge in this war." " What man is he that liveth, and shall not 
 see death ?" 
 
 4. The event of death is solemn and affecting. It is the decay and 
 dissolution of a being who has been loved — it is the cessation of every 
 vital function — it is the surrender of earth with all its concerns and 
 engagements — it is the bidding farewell to all earthly friends. Sup- 
 pose the head of a family, an aifectionate husband, an indulgent 
 parent, and a kind master; by death all these bonds are broken. His 
 wife, the desire of his eyes, and the partner of his joys, is left a 
 widow. An incurable breach is made in the feehngs of her heart. 
 The guide of her youth, the solace of her age, is gone, and she sits 
 pensive and solitary, and refuses to be comforted. The children ex- 
 claim, " My father, my father!" Fond expectation looks in vain for 
 the paternal smile, and the language of love. The well-known step 
 and the welcome voice are no more. The habitation distinguished by 
 liis nanje, and enlivened by his presence, uuw changes its owner. Those 
 doors whicii rejiuily turned on their hinges for ingress to their late 
 master, now give him no more admission. He leaves his habitation 
 
 07 ■::• 
 
318 PREPAREDNESS FOR DEATH. 
 
 for the last time -with the gloomy pomp of a -winding sheet, a coffin, 
 and mourning survivors! Yes, now 
 
 The church-yard bears an added stone, 
 
 The fire-side shows a vacant chair! 
 Here sadness dwells and weeps alone, 
 
 And death displays his banner there: 
 The life has gone, "the breath has fled, 
 
 And what has been, no more shall be; 
 The well-known form, the welcome tread, 
 
 Oh! where arc they, and where is he? 
 
 5. The. approach of the Son of man hy death is uncertain. "The Son 
 of man cometh at an hour -when ye think not." 
 
 (1) This coming may take place when ice least think of it — when our 
 tninds are absorbed by other things. How often have persons who 
 have devoted soul and body to commerce, to enterprise in various 
 things, and to gay pursuits, been suddenly cut off! The coming of 
 death is like the lightning that darts across the sky, without any pre- 
 vious warning. Previous to the deluge, the warning voice of Noah 
 was lifted up, yet men never thought it a reality till the flood came and 
 swept them all away. Instances of the sudden approach of death are 
 of daily occurrence. Death may surprise us amid the pleasures of 
 t^sy, gay, good nature. So it was with the sons of Job. They were 
 eating, and drinking Avine ; and in one moment their dwelling was 
 converted into a common grave. And so it was with the rich man, 
 when he said to his soul, " Take thine ease," etc. Luke xii. 19. 
 
 (2) The event may take place lohen our death appears most xinlikely. 
 This applies not merely to the sickly or to the aged. In these cases, 
 death seems to move in his more natui-al territory, for then he only 
 levels such as were ripened for his scythe. Yet even they are often 
 unexpectedly cut off, and the most aged are frequently vainly imagining 
 that they are too young to die. But surely the young and the strong 
 may flatter themselves that they shall yet see many years. Humanly 
 speaking, appearances are in their favour. Yet how often do the 
 strong and the vigorous fall, while the weak and the sickly stand ! 'Ps. 
 ciii. 15, IG; Isa. xl. G; Job xxi. 23. Look around you, and see how 
 the young die. 
 
 (3) This coming may take place at a time when the circumstances of 
 the individual render it very inconvenient to die. Death, however, is no 
 respecter of persons and circumstances. One person is very useful in 
 society, and cannot well be spared, but death takes him away. Ano- 
 ther is enlarging his commercial enterprise — his mind is full of projects 
 — his hands are full of works, and his affairs are vast and complicated, 
 except to himself, yet death takes him away. Behold the Father of a 
 family — those lovel}- children — that fond mother: all are dependent 
 upon that father for support and counsel ; they cannot spare him, and 
 
 yet he dies. How that widow mourns — and those children weep ! 
 
 So we might instance many a case. Is it not true that " the time is 
 
 short ; and it rcmaineth that both they that have wives," etc. 1 Cor. 
 vii. 29. Is not this uncertainty a loud call to " set our house in order, 
 
 .for we must die and not live ? 
 
 (4) Death may come and find us unprepared. Our state at death is 
 irrevocably fixed for ever. Death conducts either to eternal life, or to 
 eternal woe. For the latter indeed death finds mj'riais prepared. 
 
PREPAREDNESS FOR DEATH. 319 
 
 Foi' the former, how few! In such a case the sinner is hurried into 
 the immediate presence of his God, with his heart unchanged; full of 
 hatred to God «ud his ways; yes, he enters the world of spirits, with 
 the weapons of rebellion in his hands. what must be the feeling of 
 that soul which is hurried from the haunts of wickedness into the pre- 
 sence of the God of purity ! Sinner, how awful is thy fate, standing 
 
 on the brink of eternal perdition ; on the very suburbs of hell ! What 
 would be thy surprise and consternation, if death should suddenly 
 plunge thee into its awful vortex! 
 
 How dreadful to be surprised in matters that arc serious ! A family 
 is reposing in the arms of sleep — they know not at what time the thief 
 Cometh — but he enters their dwelling, plunders, or even assassinates. 
 Had they known when he would come, they would have been prepared. 
 
 An army is unwatchful, indifferent, and dreaming that the enemy 
 
 is deficient in dexterity and courage to make an attack upon them, 
 when lo ! in the midst of this apathy and delusion, the enemy comes, 
 
 attacks, and conquers. So the young man is folding his arms in 
 
 apathy, dreaming that he will live very many years — so the sinner is 
 presuming on a long career of folly — the wealthy are idolizing their 
 possessions — the speculator is dreaming of greater accumulations, 
 saying, "I will pull down my barns and build larger," etc., when, be- 
 hold, in a moment they think not of, the Son of Man cometh. 
 
 II. An Important Injunction. *'Be ye therefore ready also." 
 
 To be ready for death is of the utmost importance, and ought 
 to be our great object through life. As death leaves us, judg- 
 ment will find us. "Whether the tree falls towards the north, or 
 the south , in the place where it falls, there shall it lie," is the 
 declaration of Scripture ; and woe to the man who rests only on 
 the forlorn hope of some after-change. A futurity unprepared 
 for, is a gulf of darkness unilluminated by a single ray of light. 
 
 Wherein consists this readiness ? 
 
 It does not consist in any specific devotional duties that can be 
 done at last ; nor altogether in unremitting devotional exercises 
 through the course of life. It is not always praying and hearing, 
 shutting ourselves out of the world, and declining the duties of 
 life, that is properly a preparation for death ; but true readiness 
 consists in such things as these : — 
 
 1. A cordial reception of the gospel as the Divine revelation of mercy to 
 sinners. It is examined and found to be true. It is felt to be appro- 
 priate and richly adapted to the case of helpless, hopeless sinners. 
 Just as the Jews did on the day of Pentecost; "they gladly received 
 the word." Like the jailor; Acts xvi. 
 
 2. An assurance of pardoned sin, and exemption from Divine censure. 
 
 AVe all have sinned, and come short of the glory of God. Our hearts 
 
 are corrupted, and our lives unholy, and unless we secure Divine for- 
 giveness for transgressions, and deliverance from Divine condemnation, 
 
 there remains nothing for us but coming wrath. But the gospel 
 
 proclaims abundant mercy to the guilty, Acts xiii. 38, 39; 1 John i. 7, 
 9. To die and go into eternity without Bin forgiven, is to become the 
 
820 TREPAREDNESS FOR DEATH. 
 
 victim of Divine anger. Only the pardoned and justified can be saved. 
 John iii. 14—18, 36; Rom. viii. 33, etc. 
 
 3. Reneical of the soul. *' Therefore if any man be in Chri&t, he is a 
 new creature," and becomes like God, and meet for heaven, for Christ 
 says, "Except a man be born again," etc. John iii. 3. No one can 
 ever meet God with comfort, unless assimilated to his image. There 
 must be a relish for God's service here, and a delight in God's people, 
 or heaven can never be enjoyed; and thus we may test ourselves 
 whether we have passed from death unto life. If a sinner could get 
 into heaven, what enjoyment could he find there? There is enough in 
 his disposition, unhallowed temper, and unrenewed heart to render hira 
 miserable there. To relish any thing, we must have taste and capacity 
 for it. What gratification do the sweet strains of music yield to the 
 deaf, or the beauties of creation to the blind? Are the society and 
 conversation of the learned relished by the coarse and illiterate? Are 
 
 the luxuries of the table relished by the sick? Then what would 
 
 the unsanctified do in God's habitation of holiness? What a weariness 
 it would be to serve God day and night, when there is so much aver- 
 sion to his service here ! What a gloomy abode heaven would be to 
 those who dislike communion with saints below, who shun them as 
 they would a tempest, did they meet with no other company in the 
 Jerusalem above, and were they condemned to hear thousands on 
 Mount Zion hymning that ver^' song which was their aversion on earth! 
 Fellowship with God here is just a lower stage of the communion that 
 a saint enjoys with God in heaven ; and the vision of God, which is now 
 dark, is exchanged into rapture, in beholding the same God face to 
 face, and rejoicing in the vision. 
 
 4. A proper disposition of soul, peculiarly befitting the approach of 
 death. This may embrace the following particulars: — 
 
 (1) The graces of the Spirit in livelg exercise. Faith ; *' I know in whom 
 I have believed," etc. Hope ; " Rejoicing in hope of the glor}^ of God." 
 Jog ; " We joy in God through whom we have received the atonement." 
 Love; "The love of God is shed abroad," etc. Rom. v. 5. The fruits 
 of the Spirit are described, Gal. v. 22, etc. 
 
 These holy principles must and will influence the conduct; will make 
 us habitually and prevailingly act on what we believe, so as to be 
 governed by it — in solitude, in our families, in our business, in our 
 enjoyments, and in our transactions with each other, so that the gospel 
 be not blamed. 
 
 (2) Activitg in the Church of God. Great attachment to Zion — con- 
 secration of time, talents, and substance, and ardent prayer for its 
 prosperity. 
 
 (3) An inward, mental, and habitual resignation of the rcorld as a 
 portion, and the choice of a heavenly one in its stead. Not retiring 
 from the world, or despising its providential blessings ; but withdraw- 
 ing the heart from it, and setting the affections on things above; hav- 
 ing the treasure and the object of supreme choice there. "Whom have 
 I in heaven? " etc. 
 
 (4) Expecting and waiting for the coming of Christ. In this frame of 
 mind was the Apostle Paul, when he longed to "depart and be with 
 Christ." So was good old Simeon, "I/Ord, now Icttest thou thy ser- 
 vant," etc. In this frame of mind was Stephen the proto-martyr, when 
 
Paul's constancy. 821 
 
 he said, "Behold, I see the heavens opened, and the Son of man stand- 
 ing on the right hand of God." True believers can say, "I am now 
 ready to be offered," etc. They " look " daily " for that blessed hope," 
 etc. 
 
 happy servant he, 
 
 In such a posture found, 
 He shall his Lord with rapture see, 
 And be with honour crowned. 
 
 XLIV.— PAUL'S CONSTANCY. 
 
 '•'There came down from Judea a certain prophet, named Agabus : and when he was 
 come unto us. he took Paul's girdle, and bound his own hands and feet, and said, Thus 
 saith the Holy Ghost; so shall the Jews at Jerusalem bind the man that owneth this 
 girdle, shall deliver him into the hands of the Gentiles. And when we heard these 
 things, both we and they of that place, besought him not to go up to Jerusalem. Then 
 Paul answered, "What mean ye to weep, and to break my heart? For I am ready not 
 to be bound only, but also to die at Jerusalem for the name of the Lord Jesus." — AcT3 
 xxi. 10—14. 
 
 It is in part the design of the sacred scriptures, to furnish us with 
 great examples, in which we may see the doctrine they teach reduced 
 to practice, and see it in all its life and power. 
 
 In Paul we have an instance of the wonderful efficacy of Divine 
 grace. What a change is here, from what he once was ! the poor 
 empty Pharisee and violent persecutor is now prepared to suffer 
 martrydom. 
 
 He was also in this an eminent follower of Christ: he met his death 
 with constancy, and would not be turned aside from the path of duty. 
 He went up to Jerusalem with his heart full of tenderness, bat nothing 
 could shake his resolution. 
 
 I. The Constancy of Paul. 
 
 1. lis icarrant or authority. We might think he was rash : his friends 
 
 thought so. In common cases we are not to run in the way of per- 
 
 h^ocution, nor to go out of our way to meet the cross. But Paul was in 
 the way of Divine appointment, and had only to take up his cross as 
 Christ had done before him. He had a special direction to go up to 
 Jerusalem, though he was given to expect persecution as the conse- 
 quence. Acts xix. 21. He knew not every particular, except that 
 
 he should see the churches in Asia no more: ch. xx. 25. We must 
 
 keep the path of duty, whatever be the consequences. 
 
 2, The trial of his constancy. Two things were specially adapted to 
 shake his const.ancy. (1) The teaming was Divine. Agabus, however, 
 did not pretend to command him in the name of the Lord not to go up 
 to Jerusalem ; though if he had, Paul would not have turned aside, as 
 
 the old prophet did. 1 Kings xviii. (2) The tender affectioti of his 
 
 friends. He could stand threatenings and dangers, but tears and 
 
 tenderness went to "break his heart." These also proceeded from 
 
 love to him, and to the churches of Christ : but he is firm amidst it all. 
 
322 Paul's constancy. ^ 
 
 3. The stre}ir;lh of his constancy. They told him of bonds: he was 
 
 ready for mory than bonds ; he was prepared to " die." Liberty is 
 
 sweet; life is irtill more so ; but Christ is dearer than all. The mo- 
 tive urged by his friends was touching; the good of the churches was 
 still more so. This consideration once caused him to be in a strait, 
 whether to abide, or depart, and be with Jesus: but here the will of 
 God is plain, and therefore he is ready. Nor was this a sudden flash 
 of zeal : it continued to the end of life. 2 Tim. iv. 6. 
 
 4. The motive ivhich induced it. The love of Jesus, " the name of the 
 
 Lord Jesus: " this is true religion. It is difficult to conceive of the 
 
 ideas which occupied his mind, while uttering these words: his heart is 
 
 full, as the words themselves imply. No doubt he would think of the 
 
 Lord Jesus once 'going up to Jerusalem' for him : 'he loved me, and 
 gave himself for me.' He had also himself been a persecutor of that 
 * name,' and had been silenced by an overwhelming question: 'Why 
 persecutcst thou me? ' Christ had now honoured him as the almoner 
 
 of his riches among the Gentiles : ' Unto me is this grace given.' He 
 
 had witnessed the blessed efficacy of that name, in saving thousands 
 and thousands of sinners. Hence his resolution to die proclaim- 
 ing it, 
 
 5. The amiable submission of his friends. They did not know at first 
 what the will of the Lord was in this matter: but when this was de- 
 clared, they gave him up, saying, ' The will of the Lord be done,' 
 
 This also is true religion: it is like Christ himself. "Not my will, but 
 thine be done." 
 
 IMPKOVEMENT. 
 
 1. Let us be thankful for iJie proiection we enjoy, and that we 
 are shielded from the violence of wicked and unreasonable men. 
 Our table is spread in the sight of all our enemies : we can go and 
 come, without fear of persecution and of martyrdom. Ps. xvi, 5, 6. 
 
 2. Learn the importance of being iwe-pared for seJf-denial. 
 Having been accustomed to peace and safety, we have as it were 
 forgotten some of the first principles of the gospel : ' deny thyself, 
 and take up thy cross, and follow me.' Matt. xix. 29 ; 1 Cor. xv. 
 
 30, 31, Yet we are as soldiers, in a state of requisition, and 
 
 ought to be prepared for action, Eph. vi. 14. 
 
 Is it not for want of entering more fully into the spirit of the 
 gospel, that Christ is denied in far less trials than those which 
 primitive believers had to endure ; and that religion is often made 
 to give place to the fear of man, the love of the world, and the 
 love of ease. 
 
 3. See wherein the very essence of Christianily consists ; it is 
 doing what we do in religion '\for the name of the Lord Jesvs." 
 It is for him to be dearer to us than liberty or life itself. Acts 
 XX. 24; Phil, iii. 8. 
 
 A. Fuller. 
 
THE WORK OF THE LORD. 823 
 
 XL v.— THE WORK OF THE LORD. 
 
 "Therefore, my beloved brctbrcm, be ye steadfast, unmovable, always abounding 
 in the work of the Lord, forasmuch as ye linow that your labour is not in vain in the 
 Lord."— Cou. XV. 58. 
 
 This verse stands in connection with one of the most solemn portions 
 of holy writ, — the resurrection of the body, and the eternal happiness 
 of the righteous. We are standing before the events of the last day; 
 we behold the great white throne ; the judgment is set, and the books 
 are open ; creation vanishes ; the sun is turned into darkness ; the moon 
 disappears ; stars fall ; the firmament is folded up ; the archangel 
 sounds ; the trump of God is heard ; the gates of Hades are opened ; the 
 graves yield up their dead ; the righteous stand forth. To many of you 
 I use the exhortation of the text. 
 
 I. The nature of the work is defined. " The work of the 
 Lord." This gives us two views of religion. It is 
 
 1. Practical. It is " labour." What has man to do? The cultivation 
 of his personal piety. To work out your own salvation. To make your 
 calling and election sure. The Christian is to be occupied every 
 moment. lie is never to stand still. Doctrine is valueless unless it be 
 practical. What is repentance ? I see it in tlie gushing tear. What 
 is faith? Do not give me fift}'^ axioms about it; 1 see it in the rising 
 soul of the struggling penitent. What is love? The fervour of sancti- 
 fied affections. What is the character of religion? Vitality. Again, 
 the Christian is described as a labourer, a candidate for a crown, a 
 soldier. Not every one that saith unto me, Lord, Lord. 
 
 2. Evangelical. " Work in the Lord." Man, of himself, is incapable 
 of pleasing God. Regeneration is the woik of the Lord. If any man 
 be in Christ, he is a new creature. Christ is the life of all his obedi- 
 ence, desire, sympathy, love, exertions, conversation. He lives and 
 labours in the Lord. Through Christ, all becomes acceptable to God. 
 
 II. The manner in which it is to be performed. 
 
 1. Slabilily of principle. Instability will spoil the finest plan; will 
 ruin a man's business. Those, in religion, who trust to temporary ex- 
 citement, will do but little. Christians are temples; they are rooted 
 and grounded. We are to increase in knowledge, and grow in grace, 
 be much in private prayer and meditation. 
 
 2. Unmovable. Many have gone back to perdition. Your adversary 
 goeth about like a roaring lion. You are not yet in heaven : are called 
 to suffer ; have numerous enemies ; the frowns and smiles of the world. 
 Many have fallen asleep on enchanted ground. Paul said, " I keep my 
 body under;" again, ''Neither count I my life dear unto me." 
 
 3. Abounding fruit fulnes.'i. We are not to go to a point and then 
 stop. We must live entirely aud constantly to God. 
 
 III. The certainty of success is declared. "Your Labour is 
 not in vain." 
 
324 CHRISTIANS THE GLORY OF FAITHFUL MINISTERS. 
 
 1. In reference io yourselves: God is not unrighteous to forget your 
 work of fjiith nnd Inbour of love. It is not necessary we should live in 
 doubt. The plea of modesty is not good. You must cast yourself on 
 the atonement. You need not wait for this knowledge until the morn- 
 ing of the resurrection. Now consecrate your all to the Loi'd. You 
 will soon have to leave this vile body, and you shall have a glorious 
 body. 
 
 2. In its spiritual and individual objects. The Christian is solicitous 
 that his holy life should recommend religion, and by this he may bring 
 many souls to glory. Tract distributors, missionary collectors, Sunday- 
 school teachers, your labours shall not be in vain in the Lord. 
 
 TUEOPHILUS LeSSEY. 
 
 XLYL — SEEKINGl GOD. 
 
 *' God, thou art my God ; early will I seek thee." — Ps. Ixiil. 1. 
 
 I. The privilege of a good man. 
 
 I. God is his Father. 2. Defender. 3. Counsellor. 
 
 4. Comforter. 
 
 II. The resolution of a good man. 
 
 1. What is it to seek God? 
 
 2. Where is God to be sought? In his word, ordinances, by 
 prayer, reading. 
 
 3. When is God to be sought? Early in life, early in the 
 morning. 
 
 4. Why is God to be sought ? He is lovely, and makes happy. 
 
 Alexander Fletcher. 
 
 XLVII.— CHRISTIANS THE GLORY AND JOY OF 
 FAITHFUL MINISTERS. 
 
 " For ye are our glory and joy." — 1 Thess. ii. 20. 
 
 Here is Paul rejoicing over his Thessalonian converts — In improving 
 this circumstance, 
 
 I. Let us inquire into ilie cliaracter of tliosciolw become tlie joy 
 of faithful ministers. Certainly, nof all who hear the word are 
 of this description. Too many are like Isaiah's hearers, over 
 whom we have cause to lament and exclaim, " Who hath believed 
 
CHRISTIANS THE GLORY OP FAITHFUL MINISTERS. 325 
 
 our report ; and to whom is the arrn of the Lord revealed ! " Alas ! 
 to such we are made "a savour of death unto death, and must 
 appear as swift witnesses against them another day.'' that 
 hearers of the gospel would consider this ! 
 
 But the glory and joy of faithful ministers is derived, 
 
 (1) From such as receive the triUh in the love of it; even as the Thessa- 
 lonians, who "received it, not as the word of men, but (as it is in truth) 
 the word of God, which effectually worketh in them that believe." 
 
 (2) Such characters give joy to their ministers, in proportion as they 
 discover a temper of heart corresponding with the Gospel — when they 
 see grace reigning in their conduct — fervent attachment to God and his 
 cause — weanedness from the world — longing after spiritual enjoyments, 
 and "waiting for his Son from heaven, even Jesus, who delivereth us 
 from the wrath to come ; " — " for now we live (saith the apostle.) if ye 
 stand fast in the Lord." 
 
 (3) Those who grow in grace, as well as continue steadfast, are also 
 the joy of faithful ministers. When benevolence towards men accom- 
 panies love to God — when Christians add to their faith, virtue, know- 
 ledge, godliness, brotherly kindness, charity — when these things are. 
 in them, and abound, then do faithful ministers glory in the success of 
 their labours. 
 
 II. Let us inquire why it is faithful ministers rejoice in such 
 persons ? It is 
 
 (1) Because from their conversion they derive a proof of their own fidelity. 
 It is true, indeed, that usefulness in the conversion of sinners Avill afford 
 no proof of personal religion in the preacher: God may honour his own 
 truth, while he despises the instruments ; yet it is an evidence that 
 what they have delivered is substantially the truth of God. For it is 
 the gospel only that can be effectual to this purpose: — " Ye therefore 
 are our epistle, seen and read of all men." 
 
 (2) Li them the great object of all ministerial prayers and labours are 
 accomplished. The daily prayer of a faithful minister will be the success 
 of his labours^— more will he rejoice in this, than the miser in the in- 
 crease of his wealth ; and nothing short of this will satisfy him. 
 
 (3) Hereby Chriit is glorified. The minister of Jesus will often re- 
 member how much his heart was set on the salvation of sinners — the 
 Bufferings he endured for their sake — and that all the reward he de- 
 sired was to have them given to him "for an inheritance:" and he 
 cannot but rejoice to see this blessed end accomplished. 
 
 (4) The conversion of sinners secures their eternal interests. AVhat a 
 source of pleasure doth it afford to view that event in connection with 
 an eternal world ! — to think what a portion of bliss that soul is to enjoy ; 
 and how unutterable that misery from which he is now rescued ! " He 
 who converteth a sinner from the error of his way, shall save a soul 
 from death, and hide a multitude of sins." 
 
 (5) In their conversion is seen the medium of incalculable good to others. 
 Of all such the Lord in effect says, as he said of Abraham, «' I will bless 
 thee, and thou shalt be a blessing." Who can tell what blessed effects 
 may follow upon the conversion of one sinner to God! It is hke "a 
 
 28 
 
826 SALVATION BY GRACE. 
 
 handful of corn in the earth upon the top of the mountains, the fruit 
 of -which shall shake like Lebanon." 
 
 (6) Such shall be the companions of their glorrj and joy in the icorld to 
 come. — " We are your rejoicing, even as ye also are oui'S, in the day of 
 our Lord Jesus." Faithful ministers will rejoice in delivering up their 
 charge into the hands of their divine Lord; while believers are "pre- 
 sented before the presence of his glory, with exceeding joy." 
 
 S. Pearce. 
 
 XLYITI. — SALVATION BY GRACE. 
 
 "Not by -works of righteousness which -we have done, hut according to his mercy he 
 saved us, by the -washing of regeneration, and renewing of the Holy Ghost." — Titus 
 iii. 5. 
 
 The Gospel is founded in the depravity of human nature, men being 
 through the fall depraved, "foolish and disobedient — hateful and hating 
 one another," until "the kindness and love of God" our Saviour, re- 
 vealed the method of salvation here described ; and the only one adapted 
 to fallen and depraved creatures, as we are — namely, "Not by works 
 of righteousness which we have done, but according to his mercy," etc. 
 In this method of salvation, we may observe that 
 
 I. It is "■Not by works of righteousness that we have done.'^ 
 This appears from such considerations as the following : 
 
 (1.) Our best duties are attended with such defects as make them 
 sinful in the sight of God, and consequently are sufficient to condemn, 
 instead of justifying us. 
 
 (2.) The great design of God, in the gospel method of salvation, was 
 to magnify liis own grace, in the salvation of his people; which, "if 
 it be of grace, is no more of works, otherwise grace is no more grace." 
 
 (3.) The word of God declares expressly and emphatically, that s.al- 
 vation is ''Not of works, lest any man should boast," — and so in the 
 text — 'Not by works of righteousness which we have done." 
 
 It may be objected, If works save not, of what use are they? — An- 
 swer: They are necessary to evidence our faith in God, and love to the 
 Saviour, and to stop the mouths of infidels and blasphemers. 
 
 II. It is " according to his mercy that he hath saved us." 
 
 His salvation is abundant — complete — unchangeable — everlasting. 
 It is founded in God's eternal purpose — in the purchase of the blood 
 of Christ, and applied and consummated by the work of the Holy Spirit 
 — " He hath saved us." 
 
 III. It is by the washing of regeneration, and renewing of the 
 Holy Ghost, whose office it is 
 
 1. To convince us of sin, and of our lost estate by nature. 
 
THE TABERNACLE. 327 
 
 2. To quicken and renew our minds, by nature " dead in trespasses 
 and bins," by a communication of divine light and life — "purifying 
 our hearts by faith which is in Christ Jesus." 
 
 IV. Faith in this point will give peace, if not triumph, in a 
 dying hour : the more enlarged faith is, the greater will the tri- 
 umph be. 
 
 Death is an untrodden path : none of us know what it is to die ; but 
 in proportion as we believe this truth of salvation by grace alone, so 
 will bo the comfort we shall enjoy. Under this conviction we may 
 meet the last enemy with confidence, and, appealing to our divine Lord, 
 say, with the Psalmist, "Lord, into thy hands I commit my spirit, for 
 thou hast redeemed me, Lord God of truth!" 
 
 XLIX. — THE TABERNACLE TYPICAL OF THE 
 CHURCH MILITANT, AND THE CHURCH TRI- 
 UxMPHANT. 
 
 Lord, -who shall abide in thy tabernacle? who shall dwell in thy ^oly hill?" — Ps. 
 XT. 1, 2, etc. 
 
 This Psalm begins with most important questions, and proceeds to 
 give very definite answers to them. The whole affords a test by which 
 we may ascert;un our qualifications for a residence in the church here, 
 and in the church of glory everlasting. Self-examination in the aiFairs 
 of the immortal soul is necessary, and if properly exercised, will be 
 
 productive of special advantage. The religion of the Bible is not 
 
 mere fiith ; but faith whose reality is proved by a life of holiness and 
 uprightness before men. " Lord, who shall abide," etc. 
 
 I. Consider the taberxacle typical of the church militant. 
 
 The tabernacle was a kind of portable temple, designed for the pre- 
 sence of the king of Israel, Ex. xl. 34, 35, and properly regarded as 
 the centre of the ceremonial worship. It was a movable structure, so 
 contrived as to be readily taken to pieces and put together, for the pur- 
 pose of carrying it from place to place during the forty years of mi- 
 gration in the wilderness. Though called a "tent," because it was 
 covered with canopies of cloth and skin, yet it was constructed with 
 extraordinary magnificence, and at a vast expense, suitable to the dig- 
 nity of Jehovah, and corresponding also to the value of those spiritual 
 and eternal blessings, of which it was designed to be a type or emblem. 
 The value of the gold and silver used in the holy service amounted to 
 £185,568, besides the great quantity of brass, wood, pillars, and uten- 
 sils; also the jewels in the high-priest's ephod and breast-plate — all 
 these must have amounted to a great sum. It is described Ex. xxv. 
 xxvi. xxvii. 
 
828 THE TABERNACLE. 
 
 1. The tabernacle teas built according to Divine command. 
 
 It was his will that it should be constructed. He condescended to 
 adjust the minutest particulars, as the loops, the taches, and the pins. 
 And all things were done according to the pattern which God showed 
 Moses in the mount. 
 
 The church has been designed and established by Jehovah. Every 
 thing connected with its existence, privileges, happiness, progress, and 
 ultimate glory, has been aiTanged according to infinite wisdom and 
 love. It is not of human invention. Not even an angel interfered. — 
 The tabernacle was executed by the Holy Spirit, who rested on Beza- 
 leel and Aholiab to fit them for this service. The same Spirit descended 
 on the Apostles — the wise master-builders of the gospel church, and 
 qualified them for the work. " Walk about Zion, tlien ; tell the beau- 
 tiful towers thereof; mark ye well her impregnable bulwarks; con- 
 sider her palaces;" enter her gates, and behold her privileges and im- 
 munities, and mark the infinite love of her God; read her sublime 
 destiny, even triumph over every foe, and glory everlasting in the 
 temple of heaven, and remember that the splendid structure is the 
 creature of God. 
 
 2. The tabernacle was composed of different materials, joined to- 
 gether, making one tabernacle. The materials were various, as 
 gold, silver, wood, brass, scarlet, blue, and purple cloth, fine linen, 
 etc. These arranged by the -workmen's skill produced the beauty 
 and perfection of the structure. 1 Cor. xii. 21. 
 
 So the church of God is composed of many members in one body. 
 See Eph. ii. 21, 22; iv. IG. The church is composed of regenerated 
 and believing men of various nations, of diff'erent stations, diiferent 
 natural tempers, unequal gifts and graces, and various ministers; yet 
 " they are all one in Christ Jesus." 
 
 3. TJie tabernacle icas the place of religious service, and delight- 
 fid privilege. Here was the ark, the mercj-seat, the oracles, the 
 golden pot of manna. Here the sacrifices were ofl"ered, and in- 
 cense burned. God accepted the sacrifice, and manifested his glo- 
 rious presence. 
 
 The church now enjoys the Divine presence, and God communes with 
 them from off the mercj'-seat. In his power the great sacrifice is con- 
 stantly exhibited. Its precious merits, its sovereign efficacy, are real- 
 ized by the members of Zion. God opens the windows of heaven, 
 and showers down all spiritual blessings upon his people in heavenly 
 places in Christ Jesus. How sweet is the word ! How delightful is 
 praise! How precious is prayer! — The tabernacle was anointed with 
 oil when Moses consecrated it ; and the church, too, has an unction 
 from the Holy One. 
 
 4. The tabernacle, as p)revioush/ stated, teas of great cost and 
 vahie. The most valuable materials were employed in its construc- 
 tion ; gold, silver, precious stones, and the richest embroidery. 
 
 The church of Christ, the King's daughter, is all glorious within. 
 Believers are "redeemed with the precious blood of Christ." They 
 
THE TABERNACLE. 329 
 
 are precious in the estimation of the glorious Trinity, 2 Tim. ii, 20, 21. 
 Called "the precious sons of Zion," Tim. iv. 2; "a chosen genera- 
 tion," 1 Sam. ii. 9. 
 
 5. The tabernacle was dull/ protected. I^ "^^^ covered with fine 
 twined linen, and ^yith many valuable skins, which rendered it 
 impervious to the weather. And above all, it was ever under the 
 Divine inspection and power. 
 
 By the Omnipotence and immutable righteousness of God the church 
 is for ever secure. Who, what, can harm that church as enveloped in 
 the lledcemer's righteousness? The fine linen of his obedience, the 
 purple covering of his blood, is thrown over it for its everlasting 
 triumph. "Who shall lay any thing to the charge of God's elect?" 
 Rom. viii. ; Ps. cxxi. 5 — 7. **• 
 
 6. The tabernacle loas a migratory temple, carried about on the 
 shoulders of the priests and Levites from place to place, and not 
 remaining long -in any place. 
 
 It is therefore a proper type of the church militant, wandering up 
 and doAvn, tossed by various storms and tempests ; the saints having 
 here no confinuing city ; each of them feeling and saying, " I am a 
 stranger in the earth, — a pilgrim and sojourner, as all my fathers 
 were." 
 
 7. The tabernacle existed but for a season ; it was ultimately 
 superseded by the temple at Jerusalem. 
 
 blessed thought ! these frail and dying bodies in which we taber- 
 nacle on earth must soon be dissolved, when the ransomed spirit shall 
 ascend to the celestial temple of God. 2 Cor. v. 1. And the church 
 on earth, so frequently encompassed with clouds, and assailed with 
 storms ; so erring and imperfect, shall soon be consummated in glory ; 
 then the Redeemer shall present her to his Father as his chosen and 
 precious bride, "not having spot or wrinkle, or any such thing." 
 deatli, thou art commissioned to draw aside the veil of mortality that 
 interposes between the holy and most holy place — the church militant 
 and the church triumphant! judgment day! on thy auspicious 
 morning, sin shall be destroyed, death shall be annihilated, Satan for 
 ever restrained, and the church be arrayed in splendour and beauty 
 correspondent to the character of the New Jerusalem. 
 
 8. The tabernacle of Moses, and even the temple on Mount Zion, 
 typified heaven. Expressly taught by the Apostle, Ileb. ix. 24. 
 " The holy hill" refers to Mount Zion, where the temple was built. 
 There the ark became stationary, and was no longer carried about 
 from place to place. 
 
 It is the happiness of glorified saints that they dwell in that holy 
 hill ; they are at home there for ever. 
 
 "Was the tabernacle of Moses divided into several parts? We know 
 
 him that said, 'In my Father's house are many mansions,' Jolni xiv. 2. 
 
 Was it a place of great splendour and magnificence even to the eye? 
 
 * Glorious things are spoken of thee, city of the living God,' Ps. 
 
 28 ■"- 
 
330 THE TABERNACLE. 
 
 Ixxxvli. 3. Was it the dwelling of jEnovAii, where the visible tokens 
 of his presence were seen? In the heavenly mansions he unveils the 
 brightness of his glory to all the saints around him ? Did priests always 
 officiate there? The saints in light are both kings and priests unto 
 God. Were the curtains broidered with chcrubims? In the celestial 
 abodes are the innumerable company of angels. Was it replenished 
 ■with all necessary furniture and provision ? In heaven is the true light 
 and the living bread, fulness of joy, and pleasures for evermore. Did 
 the voice of praise continually resound in the earthly tabernacle? The 
 eternal regions are for ever filled with loud hosannas. Were holiness 
 and legal purity required in all who trod the venerable courts of God's 
 ' ancient dwelling-place ? Nothing that is defiled can enter the heavenly 
 Jerusalem. And, lastly, as the tabernacle was sprinkled with blood by 
 the Jewish high-priest, when he penetrated its innermost recesses once 
 in the year, "with the names of all the tribes engraven on his heart, even 
 so the blood of Jesus Christ has consecrated that high and holy place, 
 that sinners of the human kind might not be for ever excluded from 
 dwelling in the beatific presence of Jehovah. When the everlasting 
 gates of heaven were by sin barred for ever against us, the blood of 
 Christ was the key that opened them again ; and the believers in his 
 atoning blood may enter into heaven itself, Avith greater boldness, than 
 the high-priest when he went into the holiest of all; than the Levites, 
 when they officiated in the holy place ; or than the people, when they 
 approached the outward court." 
 
 II. Inquire ivJio sliall abide in the Tabernacle, etc. "Lord, who 
 shall abide in thy tabernacle ? '' etc. 
 
 As good Matthew Henry saySj^"Not who by name, for only the Lord 
 knows who are his ; but who b}' description. What kind of people are 
 they whom thou wilt own, and crown with distinguishing and eternal 
 favours? It is a great privilege to be a citizen of Zion, an unspeakable 
 honour and advantage. But only few are thus pi-ivileged. The majority 
 of men follow the course of this world. None are entitled to it by 
 birth. It is in vain to say, " We have Abraham to our Father." — Again, 
 all are not Israel who are called Israel — some abide for a time, but fail 
 eventually. " They went out from us; but they were not of us," etc. 
 
 1 John ii. 19, 20. 
 
 They are really members of the church, and they are characterized 
 
 1. By sincerity. "Who speaketh the truth in his heart." Who 
 really loves God and fears him ; who possesses a principle of grace, and 
 true faith, corresponding to the description, John i. 47; Gen. xvii. 1 ; 
 
 2 Cor. i. 12. 
 
 2. By upri(/hfness. " He that walketh uprightly," v. 2. Honest in his 
 dealings, etc., ever regarding the golden law of equity. Ps. cxis, 1, (5, 
 
 3. By neighbourly respect. " He backbiteth not with his tongue," 
 v. o. He is careful not to injure him by word or deed — says nothing 
 that might injure him in his charncter, person, or property; he forges 
 no calumny, he is author of no slander, and insinuates nothing injurious, 
 Prov. XXV. 23 ; 1 Cor. xiii. 5. 
 
 4. He estimates the characters of men by the Scripture balance, and 
 not according to worldly rules. 
 
THE TRUTH IN JESUS. 331. 
 
 (1) He thinks no bcttei* of a man's -wickedness, on account of his 
 pomp and grandeur in the world. " In whose eyes," etc., v. 4. 
 
 (2) He thinks no worse of any man's piety, on account of his poverty, 
 etc. " He honoureth them that fear the Lord," v, 4. 
 
 (3) He is faithful to all engagements, irrespective of any sacrifice it 
 may involve. "He sweareth," etc., v. 4. 
 
 (4) He increaseth not his wealth by injustice — not by extortion — not 
 by bribery, v, 5. 
 
 Now all this is the result of Divine operation, the fruit of regenera- 
 tion and faith. These manifestations are not meritorious ; 
 
 For when his holiest -works are done, 
 His soul depends on grace alone; 
 This is the man thy face shall see. 
 And dwell for ever. Lord, with thee. 
 
 IMPROVEMENT. 
 
 Let the church be harmonious. The symmetry of the ancient 
 tabernacle, the nice conjunction of its parts by mortises and bars, 
 and of the curtains by loops and taches, was not more delightful 
 than to see brethren dwell together in unity. — Be holy. The 
 tabernacle had the holy place — the church is God's seat. — Antici- 
 pate the time when your tents shall be struck, and you shall march 
 forward to possess the land. 
 
 L.— THE TRUTH IN JESUS. 
 
 "As the truth is in Jesus." — Ephes. iv. 21. 
 
 The apostle is here cautioning the Ephesian Christians against licen- 
 tiousness, either of doctrine or of practice, by stating the inconsistency 
 of either with the truth as it is in Jesus. Let this truth be the subject 
 of our present contemplations ; and we may remark, 
 
 1. This truth comes to us attested by very high authority ; the messenger 
 of it is the Son of God, " the brightness of his glory, and the express 
 image of his person ;" who from eternity lay in the bosom of the Father, 
 and in the fulness of time came into our world in his name, to reveal 
 his will for our salvation. 
 
 2. ^^ The truth in Jesus^^ is all truth, and nothing but truth. He 
 laboured under no mistake, propagated no error, practised no disguise. 
 ♦'AH the words of his mouth are in righteousness: there is nothing 
 forward or perverse in them." 
 
 3. ''The truth in Jesus ^' is all interesting. ISIuch of what is propa- 
 gated by men, though it mny be truth, yet it may not materially affect 
 our most important interests ; it may be often matter of curiosity, 
 rather than of utility. But Jesus did not come from heaven to earth 
 to propagate matters of any trifling moment : miracles were not 
 
832 GRATITUDE FOR DIVINE MERCIES. 
 
 ■wrought for the confirmation of what would only gratify an idle curi- 
 osity, or merely subserve the lesser interests of mankind. 
 
 4. *' The truth in Jesus^' is complete, though it may seem to be compre- 
 hended mihin narroio bounds ; yet, it contains the whole will of God for 
 our salvation. There is nothing that can contribute to our safety, 
 peace, or happiness — to the duty we owe to God or man, but what is 
 fully contained in it. Here every branch of truth and duty receives 
 due attention ; nothing is overlooked, nothing dis'proportionate. It is 
 sufficient to " make the man of God perfect, thoroughly furnished unto 
 all good works." 
 
 5. " The truth in Jesus" is the most eminent and glorious in its nature. 
 It makes discoveries which the mind of man could never reach ; " what 
 eye hath not seen, nor ear heard, neither hath it entered into the heart 
 of man to conceive." It brings to light *' the deep things of God, even 
 the hidden wisdom which God ordained before the foundation of the 
 world ; such wisdom, that in comparison with it, all the boasted wis- 
 dom of the world is but foolishness." 
 
 6. *' The truth in Jesus shines by its native splendour." It needs no 
 borrowed ornaments ; it admits of no human embellishments ; its own 
 excellence is sufficient to recommend it; like the lustre of gold, or the 
 brilliancy of a diamond. Hence its great Author, and its most suc- 
 cessful propagators, have not come "with enticing words of wisdom," 
 but in "simplicity and godly sincerity, words which the Holy Ghost 
 teacheth." 
 
 7. " The truth in Jesus" is level to all capacities ; as it relates to mat- 
 ters of as great importance to the peasant, as to the prince, or the 
 philosopher; so it expresses itself in a way as intelligible to the one as 
 to the other. " The wayfaring man, though a fool, shall not err 
 therein." 
 
 8. " The truth in Jesus" is most potverful in its effects. It sets the 
 mind at liberty from the bondage of error, and of sin. "The truth 
 shall make you free." — It sanctifies the heart: "sanctify them 
 through thy truth — thy word is truth," — It reforms the life : "where- 
 fore putting away lying, speak every man truth with his neighbour; for 
 we are members one of another." 
 
 Thus excellent, thus important is "the truth in Jesus" — revealed 
 in him — centering in him — and in him accomplished. Let us then 
 love and reverence — cherish and practise — "the truth" as it is "in 
 Jesus." 
 
 LI. — GRATITUDE FOR DIVINE MERCIES. 
 
 "What shall I render unto the Lord for all his benefits towards me? I will take 
 the cup of salvation, and call upon the name of the Ix)rd. I will pay my tows unto 
 the Lord now in the preeence of all his people." — Ps. cxvL 12—14. 
 
 It is a happy cflfect when the numerous mercies we enjoy make a 
 due impression on our minds. This was the case with the Author of 
 
GRATITUDE TOR DIVINE MERCIES. 333 
 
 the text, as this Psalm abundantly indicates. — Ingratitude is a foul and 
 hateful quality. It springs from an ignorant, unreflecting, and unfeel- 
 ing mind. To every intelligent Christian the ingrat€ is an object of 
 pity. — The Psalmist had experienced great deliverances, and therefore 
 he exclaimed, " What shall I render," etc. Consider, 
 
 I. The Bexefits which God bestows. 
 
 The Psalmist speaks particularly of those benefits which he had re- 
 ceived; "his benefits towards me." Many of these are frequently 
 enumerated in the Psalms: — "0, how great is thy goodness which 
 thou hast laid up for them that fear thee," etc. Ps. xxxi. 19 — 24. 
 And so if we look back, we shall find that many benefits have been 
 bestowed upon us — so many that they cannot be enumerated. 
 
 Christians should do with their mercies as botanists do with their 
 flowers — class them ; or as astronomers do with the stars — form them 
 into constellations. Take a retrospect of mei'cies temporal and spi- 
 ritual, mercies public and private, mercies personal and relative. 
 Think of continued mercies, restored mercies, and of preventing and 
 delivering mercies. Fix your mind on particular instances — for in- 
 stances aiFect much more powerfully than things in a mass. Do not 
 overlook the circumstances which enhance the benefits you have re- 
 ceived — such as are derived from their seasonableness, their utility, 
 etc. Look at these benefits, 
 
 1. In creation. " His benefits towards me." Distinguished from the 
 beasts that perish — possessed of reason and intellect — and of a soul 
 capable of knowing and enjoying God and all his works, forever — 
 some have reason to be thankful on account of the comparative perfec- 
 tion of their physical powers — having the use of all their limbs, etc. 
 
 2. Preservation. "The eyes of all wait upon thee, and thou givest 
 them their meat in due season." Ps. cxlv. 15. Thus God every mo- 
 ment preserves the lives of all. — lie preserves from dangers seen and 
 unseen. What would have been our state if God had not preserved 
 us? He preserves from snares, temptations, and the evil designs of 
 men. God is called "the preserver of men." Job vii. 20; Ps. xxxi. 
 23 ; xxxvii. 28 ; cxlv. 20 ; Lam. iii. 22. 
 
 3. Deliverance. When brought low he has raised up. " Many are 
 the afiiictions of the righteous, but the Lord delivereth him out of them 
 all." When sickness has made you fear you were about to die, has he 
 not led you back from the gates of the grave ? From what low and 
 obscure beginnings has he raised some in the course of his wonder- 
 working providence, and how well does it become them to compare 
 their present state with their former one. 
 
 The Lord hath favoured many with health and gratifications suit- 
 able to their natures — with friends and relatives, and many earthly 
 blessings. 
 
 4. The Provisions of Divine Grace. what benefits are here! A 
 Saviour for lost sinners — salvation from everlasting wrath — pardon 
 for every sin — purity for all defilement — adoption with all its privi- 
 leges — the promises with all their sweetness — the Spirit with all its 
 power — and the hope of everlasting life. Who can estimate these 
 benefits ? 
 
334 GRATITUDE FOR DIVINE MERCIES. 
 
 It is a benefit to know Christ — to have been enlightened and influ- 
 enced to receive him — to be resting on him as the basis of faith and 
 hope — to feel him precious. Ah ! believer, once you knew Mm not — 
 once you despised him ! Eph. ii, 19. 
 
 II. The influence which' these Benefits should have. 
 " What shall I render/' etc. 
 
 It is evident that the Psalmist recalled the Divine benefits — marked 
 how they had crowned his existence in every stage. He reflected upon 
 them — their richness, greatness, abundance, seasonableness, utility, 
 and continuance. He reflected upon himself — his vast unworthinees 
 to receive such benefits. 
 
 How much of our insensibility and ingratitude springs from inatten- 
 tion and the want of reflection ! and of many persons it may be said, 
 as of Israel, " Of the rock that begat thee thou art unmindful, and 
 hast forgotten that God formed thee." 
 
 How anxious were ancient saints to keep God's benefits in constant 
 remembrance! Let us imitate them. Thus "Samuel took a stone, 
 and set it between Mizpeh and Shem, and called the name of it Ebene- 
 zer, saying. Hitherto hath the Lord helped us." And thus Joseph, by 
 the very names of his children, would recall the wonders which the 
 Lord had shown him. " Joseph called the name of the first-born Ma- 
 nasseh ; for God, said he, hath made me forget all my toil, and all my 
 Father's house. And the name of the second called he Ephraim; for 
 God has caused me to be fruitful in the land of my afliiction." And 
 hence the command given to Ephraim, " Set thee up way-marks, make 
 thee high heaps ; set thine heart toward the highway, even the way 
 which thou wentest; turn again, virgin of Israel; turn again to 
 these thy cities." 
 
 Observe the manner in -which the Psalmist testified his grati- 
 tude: 
 
 1 . He regarded the Divine benefits as i^ast, innumerable, a7id unvierited. 
 "What shall I render unto the Lord ?" Some render this verse thus : 
 "All his benefits overcome me." I am so overwhelmed with his abun- 
 dant goodness, that I am lost in wonder, and know not how to express 
 my gratitude. 
 
 What shall I render ? It is very little that we can render. We can 
 render nothing as an equivalent — nothing meritorious. God is under 
 no obligation to us. All his bounty is grace. — Yet he delights in the 
 manifestation of a grateful heart ; and who can be a Christian without 
 it? It is his own declaration, "Whoso ofi'ereth praise glorifieth me." 
 
 2. The Psalmist resolved to maJce the only retitrn in his power, to achiow- 
 ledge and declare before men the goodness of Jehovah, ascribing all the 
 glory where it is due. "I will take the cup of salvation," etc. 
 
 " I will call all my friends together, to rejoice with me ; and taking 
 the cup, which we call the cup of deliverance, (because when blessed and 
 set apart, we are thus wont to commemorate the blessings we have 
 received,) I will magnify the power, goodness, and faithfulness of God 
 my Saviour before all the company ; and then give it to them that they 
 may praise his name together with me." — Bp. Patrick. 
 
CHRIST THE FOUNDATION. 835 
 
 <' It seems to have been customary among the Jews thus to take the 
 cup of deliverance when celebrating their solemn feasts, as well as when 
 offering sacrifices of thanksgivings for peculiar mercies ; and it is thought 
 that the Lord Jesus, complying Avith this custom at his last passover, 
 thence took occasion to institute the Lord's Supper, which has ever 
 since been to Christians "the cup of salvation," and a memorial of his 
 iramensurable love in giving himself to death for their sins ; an outward 
 sign of their receiving him by faith as their salvation, and a grateful 
 acknowledgment of the inestimable benefits of which they partake 
 through his atoning sacrifice." — Rev. Thomas Scott. 
 
 "And call upon the name of the Lord;" that is, publish, or speak 
 of the name of the Lord — his gracious nature, and the great things he 
 hath done for me. See Ps. cxlv. 5 ; c. 4, 5. 
 
 3. A resolution to fulfil all votes. That is, the duties, sacrifices, and 
 praises, which in the time of my distress I promised to render. 
 
 How many vows have we broken and forgot! In a time of extremity 
 we made them. The extremity passed away; God interposed and 
 delivered us — but what has become of our vows ? The world has enticed 
 us; the flesh has seduced us. Satan has ensnared us, and the vows so 
 solemnly made have been neglected. Did we not call God to witness, 
 that, if delivered, we would serve and glorify him ? 
 
 Imitate then the conduct of the Psalmist, by paying your vows unto 
 the Lord; — vows made when you first professed his name — vows 
 made in affliction — in bereavement — under conviction of having 
 sinned, etc. 
 
 The Psalmist said, " I will pay my vows unto the Lord now, in the 
 presence of all his people." And why should any one be ashamed of 
 publicly professing the service of the Lord ? Regular and devout 
 attention to God's service is an evidence of fidelity to our vows. 
 
 IMPROVEMENT. 
 
 1. Pray that you may ever have a grateful appreciation of God's 
 mercies. — 2. Testify your gratitude by consecrating yourselves to 
 God's service. — 3. How delightful will be the service of praise in 
 heaven, when retrospectively we view God's mercies, and espe- 
 cially the riches of his grace through Christ, and in concert with 
 all the heavenly hosts, crown the liedeemer Lord of all ! 
 
 LII. — CHRIST THE FOUNDATION. 
 
 "For other foundation can no man lay, than that is laid, which is Jesus Christ." — 
 1 Cob. iii. 11. 
 
 It is not here alone, but in many other scriptures, both in the Old 
 and New Testament, that our Lord Jesus Christ is held forth under the 
 notion of a foundation, Yf c shall 
 
S36 CHRIST THE FOUNDATION. 
 
 I. Show the properties of Christ as a foundation ; what kind of 
 a foundation he is. 
 
 1st. He is a laid foundation — <' Behold I lay in Ziou for a foundation 
 a stone" (Isaiah xxviii. IG). "Behold I," i.e., God the Father; one 
 that Knew well enough how to do it; a God of infinite wisdom and 
 power. The Lord Jesus Christ did not take upon himself this honour 
 of being a mediator ; no, he was called to it, appointed of God for such 
 a purpose; and this is our comfort and joy. He that could best tell 
 what would best serve to satisfy his offended justice, pitched upon his 
 own son for that purpose; this was the ransom he found for man (Job 
 xxxiii. 24). "I have laid help upon one that is mighty; I have exalted 
 one chosen out of the people " (Psalm Ixxxix, 19). 
 
 2d. Alow foundation — low laid ; foundations are wont to be laid 
 low ; the lower the surer. So the Lord Jesus Christ, as a foundation, 
 was laid very low, that he might be a meet foundation for us. He was 
 " in the form of God, and thought it not robbery to be equal with God: 
 but he made himself of no reputation, and took upon him the form of a 
 servant, and was made in the likeness of man," etc. (Philip, ii. 6 — 9). 
 
 There were several steps of his humiliation: 
 
 1. Into the human nature. He condescended to be made a man ; 
 this was a long step downward. That the Woun should become flesh 
 was more than if a star should turn into a cloud. 
 
 2. Into subjection under the law. "When the fulness of time was 
 come, God sent forth his Son, made of a woman;" made under the laiu 
 — the moral law ; nay, the ceremonial law. He was to be ch-cumcised 
 — presented in the temple — redeemed and ransomed Avith two turtles — 
 bound to go up to all the feasts. 
 
 3. Into poverty and persecution, contempt and contradiction; to be 
 spurned and trampled on. 
 
 4. To death itself: " he became obedient unto death, even the death 
 of the cross," a most painful, shameful, and ignominious death. This 
 is called a lifting up (Johu xii. 32) but it was humiliation. 
 
 5. To the grave. When he was buried, he was, as other foundations, 
 laid under the ground; and there was a necessity for all this; without 
 it, there could have been no atonement, no reconciliation. 
 
 3d. Christ is a foundation of stone (Isaiah xxviii. 16). A stone is the 
 fittest thing of all others to make foundations of, because it is hard and 
 firm, and yet easily hewn. Now Jesus Christ is a stone — a foundation 
 — a rock, 1 Cor. x. 4. Observe, again, 
 
 4th, He is a foundation otit of sight. All foundations are so; we see 
 the building, but we do not see the foundation: such a foundation is 
 the Lord Jesus Christ. He is out of sight. Not below, as he once was, 
 under the earth, but above, in glory. His persoji is out of sight, yet we 
 love him (1 Peter i. 8.) IWs presence is invisible. He is with us every 
 where, especially in his ordinances, but it is in an invisible way: Ave 
 feel it. but we do not see it (Mattiiew xviii. 20, and xxviii. 20.) His 
 proceedings are invisible. The proceedings of his grace within — the 
 -proceedings of his providence without (Psalm Ixxvii. ult.) 
 
 5th. He is a precious foundation (Isaiah xxviii. 16). Though all 
 
CHRIST THE FOUNDATION. 337 
 
 stones in their places are useful, yet they are not all precious stones. 
 Few buildings are built upon precious stones, but the Church of Christ 
 is precious in himself; he is of great worth and value. " The chief 
 among ten thousand, and altogether lovely." lie is precious in the 
 account and esteem of his disciples. To others he is a stone of stumbling, 
 and a rock of offence ; but unto them which believe he is precious 
 (1 Peter ii. 7). Moreover, 
 
 6th. He is o. permanent foundation (Isaiah xxvi. 4). He is the Hock 
 of ages, from everlasting to everlasting. The saints have been build- 
 ing on him from the beginning, and will build on him to the end of 
 time. He is "the same yesterday, to-day, and for ever." His right- 
 eousness is everlasting ; his promises are unchangeable. 
 
 7th. He is an elect or chosen foundation (Isaiah xxviii. 16), chosen of 
 God, and precious — " Behold my servant, whom I have chosen, mine 
 elect, in whom my soul is well pleased" (Isaiah xlii. 1). Once more, 
 
 8th. He is an experienced or tried foundation. He was tried by God^ 
 who laid upon him the iniquities of us all. He was tried by men and 
 devils, who did their best against him, but all to no purpose. He has 
 been tried by the saints, who have had occasion to make use of him, 
 and he has never failed them. 
 
 II. What is 0U7' duty in reference to this foundation ? It is our 
 duty, 
 
 1st. To believe all this concerning him. That God hath laid him pur- 
 posely for a foundation ; anointed and appointed him to be a Prince 
 and a Saviour, and given him to the world, that '* whosoever believeth 
 in him, might not perish, but have everlasting life." 
 
 2d. To behold and see our need of him. There is no rearing a build- 
 ing without a foundation. We have each of us a building to rear, and 
 what foundation have we ? None in ourselves — no righteousness of our 
 own to commend us to God — no strength or ability to anything that is 
 good. 
 
 3d. To renounce all other foundations. They are but sand ; and he 
 that builds on the sand, his building will fall (Matthew vii. 24, ad finem). 
 
 4th. To repair to him. In the way of faithful and fervent prayer, 
 tell him you are sensible of your need of him, and that you are undone 
 without him. 
 
 nth. To build upon him : in the great business of justification ; to rest 
 our souls by faith upon his meritorious righteousness. None but 
 Christ! None but Christ! In all our perils and (/tj??^er*, personal or 
 public, we should fly to him, trust in him, rely upon him : *' Faithful 
 is he that hath promised" (Ps. xlvi. 1, and Ixii. 1, 2); and it is our 
 duty, 
 
 6th. To beware what ice build upon this foundation, in opinion and in 
 practice (1 Cor. iii. 12, 13, 14, 15). If we build loose, careless walking, 
 our hopes built, will be accordingly wood, bay, stubble, etc. 
 
 Rev. Mattuew Henry. 
 
 29 . w 
 
338 THE CniEF CORNER STONE. 
 
 LIII. — THE CHIEF CORNER STONE. 
 
 "Jesus Faith unto them, Did ye never read in the Scriptures, The stone which the 
 builders rejected, the same is become the head of the corner: this is the Lord's doing, 
 and it is marvellous in our eyes ? Therefore I say unto you, The kingdom of God 
 shall be taken from you, and given to a nation bringing forth the fruits thereof. And 
 whosoever shall fall on this stone, shall be broken : but on whomsoever it shall fall, it 
 will grind him to powder. And when the chief priests and Pharisees had heard his 
 parables, they perceived that he spake of them. But when they sought to lay liands 
 on hiu!, they feared the multitude, because they took him for a prophet." — Matt. 
 xxi. 42—40. 
 
 ♦' He -will miserably de.stroy these wicked men, and will let his vine- 
 yard unto other husbandmen," are words which should sound like the 
 loudest thunders in the ears of those who make the people, or the 
 ministers of God, the objects of their malevolence. God will destroy 
 them, if they die impenitent. Where will he destroy them? In hell; 
 where the worm never dies, and where the fire is never quenched ; in 
 that devouring furnace which is infinitely more tremendous than the 
 furnace of the enraged Nebuchadnezzar. In what manner will he 
 destroy them ? lie will inflict upon them the punishment of loss, 
 depriving them of every enjoyment ; and he will inflict upon them the 
 punishment of sense, which consists of torments visited upon the miser- 
 able sufferers by God, by devils, by men, and by their own consciences. 
 May none of us ever be left to show those indignities either to the 
 people, or the ministers of God, which fail not to produce inevitable 
 judgments. 
 
 In the subject of this discourse, and in the preceding part of the 
 chapter, it was the design of our Saviour to show the priests and elders 
 their true state, and to expose the criminality of their hypocrisy. As 
 husbandmen, it appears, that they exceeded in guilt all who preceded 
 them. Those who went before them killed the servants of the house- 
 holder; but the priests and el dot's were determined to outstrip their 
 fathers in wickedness ! they determined to destroy the son and heir. 
 They laid the cope-stone upon the fabric of their iniquity and impiety; 
 they said, " This is the heir, come let us kill him." And what they 
 proposed, they soon after accomplished. 
 
 I. The Stone, ver. 48. 
 
 1. Christ is the stone. The passage is a beautiful quotation taken 
 from Psalm cxiii. Is the Church an edifice ? Christ is the chief stone 
 of the building, and is tlius denominated to point out his stability and 
 duration. lie is called a precious stone, for he is adorned with match- 
 less excellence ; a tried stone, because his'enemies have long found that 
 they have been foiled in every attempt against him ; and his friends, 
 that they have been disappointed in no hope they have ever founded 
 on him ; an elect stone, because he is the Father's choice ; a livirtff stone, 
 because he has all life in himself, and animates his beloved people with 
 life that shall never die ; a stumbling stone and rock of offence, because 
 proud and conceited Jews scorned the idea of a suffering, degraded, 
 and crucified Messiah; — and the chief corner stone, because he connects 
 
THE CHIEF CORNER STONE. 339 
 
 every part of the spiritual building of the Church, and will most securely 
 establish her in the- enjoyment of all her privileges. 
 
 2. The stone has been rejected. Those who were professionally engaged 
 in building the edifice of the Church, rejected the very corner stone, 
 without which the Church could not possibly stand. The rejection of 
 Christ began almost as soon as he was born, it continued through every 
 stage of his life, and it reached its most dreadful height when he was 
 cruelly murdered upon the tree. He is still rejected when his doctrines 
 are not received, and when his laws are cast, like broken cords, far 
 away. Alas ! we are all chargeable with having rejected him. Lord, 
 prevent that any of us should die with so dreadful an accusation rest- 
 ing on our head. 
 
 3. The stone has been exalted. " The same is become head-stone of 
 the corner." This does not imply that the time ever was, when he was 
 not head-stone. It is an expression employed to denote his humilia- 
 tion, followed by his exaltation. His glory was, for a period, con- 
 cealed, but it now appears — what he has always been, is fully made 
 known. He is now highly exalted, he has received a name, which is 
 above the name of all potentates of the earth — a name which ensures 
 the adoring reverence, and the prostrate homage of the innumerable 
 millions who surround the heavenly throne. May God most mercifully 
 grant, that he who is highly and so deservedly exalted in heaven, may 
 be exalted in our hearts, to fill that throne in our affections which none 
 is entitled to fill but the Saviour of men ! 
 
 The glorious elevation of this "stone, is the doing of the Lord." 
 Man's work was the rejection of Christ; but the work of God is the 
 exaltation of Christ. Man has unjustly dishonoured him ; but God has 
 justly glorified him. Because God has exalted him, he shall be uni- 
 versally adored : " every knee shall bow and every tongue shall confess 
 that he is the Lord ;" and he shall be eternally praised ; " blessing, and 
 honour, and glory be to him who sitteth upon the throne, and to the 
 Lamb for ever and ever." 
 
 The rejection, and the glory of Christ will prove an endless source 
 of wonder. The Church on earth Shall wonder at it till the revolution 
 of centuries shall terminate ; and the Church triumphant in heaven shall 
 wonder at it, during the rolHng ages of eternal duration. Happy shall 
 we be, if our believing wonder shall begin on earth ! it will be a prelude 
 of u; 
 felt. 
 
 II. The kingdom of Goo, ver. 43. 
 
 1. This kingdom is ti.e Church. The saints of God are the subjects 
 of this kingdom ; and they are chosen out of all nations, tongues, people, 
 and languages. This kingdom is of great antiquity, ancient as the 
 days of Adam. The plan of this kingdom is well contrived, being 
 devised by the unerring and unfathomable wisdom of God. This king- 
 dom has great privileges, exceeding all the kingdoms of the earth, even 
 when they attained the zenith of the most enviable prosperity. This 
 kingdom shall endure for ever. The monarchies of the world are 
 destined to dissolution; but this kingdom shall for ever remain the 
 admired object of the Divine protection and regard. 
 
 2. Christ told the priests and elders, this kingdom should be taken from 
 
340 THE CHIEF CORNER STONE. 
 
 ihem. What was then predicted, is now accomplished. The calamity 
 has visited the nation of the Jews. They are not only without king, 
 and priest, and ephod, but they are excluded from the Church of God, 
 and aliens to its exalted privileges. 
 
 3. Il was predicted that it should he given to another. The Gentiles 
 are the nation to whom it is given. They are invested with privileges 
 from which they were excluded for thousands of years. The following 
 animating prophecy has now, in some measure, received its fulfilment 
 in the descendants of Japheth, (Isaiah Ix. 3.) "And the Gentiles shall 
 come to thy light, and kings to the brightness of thy rising." The 
 promise that this nation should bring forth the fruits thereof, has been 
 in part fulfilled. The first-fruits were collected on the day of Pente- 
 cost, and fruit has been collecting ever since, from many of the Gentile 
 nations. 
 
 III. The misery of Christ's enemies, ver. 44. 
 
 1. The situation of those who shall fall on the stone: they shall be 
 broken. To fall on the stone is to stumble at the humiliation, the 
 sufferings, and the cross of Christ. They are broken, that is, injured, 
 who are thus offended. 
 
 2. The situation of those on tinhorn the stone shall fall: "it will grind 
 them to powder." This intimates the dreadful doom of those who sin 
 against Christ in his exaltation. How shall persecuting magistrates, 
 and prelates, and kings be able to stand in the judgment, when they 
 shall be summoned to appear before his dread and glorious presence ! 
 In vain shall they supplicate rocks and mountains to fall on them, and 
 liide them from the face of the Judge. 
 
 lA^. The maleyolence of Christ's adversaries, ver. 45, 40. 
 
 1. Thej/ made a discovery that the tcord was directed to them. It was 
 applicable, and it was applied. It reached their conscience, but did 
 not change their heart. It convinced them of their guilt, but it pro- 
 duced no compunctions of penitence. Instead of making the tears of 
 repentance to flow, it made the fire of malevolence to flash from their 
 eyes. May the word of God search us, and find us out : may it prove 
 not the savour of death, but of life ! 
 
 2. The priests and elders attempted to destroy Christ. They wished to 
 murder him ; but they were restrained. They wished to shed his 
 blood ; but his time was not yet come. "What they could not then 
 accomplish, they soon afterwards accomplished. It was not long ere 
 they saw him suspended to an accursed tree. Holy Spirit ! deliver us 
 from enmity against God, and let divine love reign pre-eminently 
 within us. Amen. 
 
 A. F. 
 
MOSES A TYPE OF CHRIST. 341 
 
 LI v. — MOSES A TYPE OF CHRIST. 
 
 «-A:i«i I will raiso them up a prophet from their brethren like unto ine." — DtUT. 
 XYiii. lb. 
 
 iNIosES was the greatest legislator that ever appeared on earth. This 
 v;\\\ appear to be the case, if we consider his natural gifts, his personal 
 accomplishments, his numerous attainments, his extensive learning, his 
 persuasive wisdom, his unequalled meekness, his exemplary piety, or 
 the inimitable laws which he was employed to draw up for the regula- 
 tion of the civil and religious polity of the most wonderful nation that 
 ever appeared on earth. It is to be lamented, that men, from whom 
 better things might have been expected, have under-rated the great per- 
 sonages whose histories are recorded upon the sacred pages of Divine 
 truth, and that they have much over-rated those eminent heathen sages, 
 whose names shed lustre vipon the pages of profane history. We may 
 safely compare the greatest men and legislators of antiquity with 
 Moses, and we shall instantly feel the irresistible superiority of the 
 latter beyond the former. Much we have heard of Lycurgus the law- 
 giver of the Spartans, and much we may admire the patriotism and 
 wisdom of that man, who devoted all he was, and had, and did, to ren- 
 der his country wise, and great, and happy. But the sequel of the 
 discourse Avill testify how much the great virtues and excellence of the 
 Spartan philosopher are exceeded by the divine graces which adorned 
 the character of Moses, and which have deservedly given him the 
 loftiest rank among the sons of men. Our attention will not be wholly 
 occupied in elucidating the wonderful lineaments in the life of ]\[oses ; — 
 a greater than Moses is here. 
 
 How Avas Moses typical of Christ? He was typical in his 
 birth, his offices, and his death. 
 I. His birth. 
 
 1. Moses was born of parents in mean estate. The great incarnate 
 Saviour, who is the Legislator of the universe, was born of a mean 
 woman, in a stable, and laid in a manger. So poor were Joseph and 
 Mary that they could only aflford to present for him, agreeably to the 
 usages of the Jewish law, two turtle doves and two young pigeons. 
 
 2. There was great cruelty manifested at the birth of Moses. The 
 king commanded all the male children of Israel to be put to death. 
 There was gi-eat cruelty at the birth of Christ ; for Herod the king 
 commanded all the children of Bethlehem, from two years and under, to 
 be slain. Then was fulfilled the prophecy, " Rachel weeping for her 
 children, and would not be comforted, because they are not." 
 
 3. Moses was persecuted at his birth, and wonderfully preserved. 
 How remarkably and successfully the ingenuity and care of his mother 
 were employed for the preservation of his life ! Christ was no sooner 
 born, than he was persecuted ; yea, as soon as born, an envious and 
 impious monarch sought his life. Joseph and Mary, with great anxiety, 
 lied with the young child to Egypt, and there remained till the monster 
 who sought his hfe was dead. 
 
 29-' 
 
342 MOSES A TYPE OF CHRIST. 
 
 II. The offices of Moses. 
 
 1. Moses -was a deliverer. He was bom to be Ji deliverer. Christ 
 •was born to be the deliverer of millions of the human race. For this 
 purpose he was born, and for this end he came into the world. Moses 
 delivered from the prince of Egypt : but Christ delivered from the 
 prince of devils. Moses delivered by means of the blood of a passover- 
 lamb : but Christ delivered by his own blood. Moses delivered the 
 bodies of men by a rod : Christ delivers the souls of men by the Gospel, 
 which is the rod of his strength. 
 
 2. Moses was a mediator. He mediated when Israel fought with 
 Amalek, and succeeded in obtaining for them a complete victory : — 
 Christ continues to intercede for his people while they are contending 
 on earth with spiritual Amalekites, and he will succeed in gaining for 
 them by his prayers a glorious triumph over all their foes. Moses 
 mediated at the giving of the law : and Christ stands betwixt the curses 
 of a fiery law and his beloved people. Moses, as a mediator, delivered 
 the law : but Christ as a mediator fulfilled the law. INIoses quaked at 
 the giving of the law : Christ, when enduring the curses of the law, 
 was so sorrowful, that his sweat was like great drops of blood falling 
 to the ground. When the children of Israel offended God by the sin of 
 the golden calf, Moses offered to die for them: — but Christ did more 
 than offer to die for the sins of men — he actually laid down his pre- 
 cious life. 
 
 3. Moses was a lawgiver. Deut. xxxiii. 4, 5. "Moses commanded 
 us a law, the inheritance of the God of Jacob, and he was king in 
 Jeshurun." Of Christ we may exclaim with far greater propriety, 
 "The Lord is our Judge, the Lord is our Lawgiver, he will save us." 
 There is a great difference betwixt the law delivered by Moses, and by 
 Christ. Moses delivered the law of carnal ordinances — Christ the law 
 of spiritual institutions — Moses the law of works — but Christ the law 
 of faith — Moses, laws which are now repealed — but Christ laws which 
 will last for ever — Moses laws terrible for their denunciations of wrath, 
 but Christ laws delightful for their proclamations of mercy. 
 
 4. Moses was a prophet. "There arose no prophet since in Israel 
 like unto Moses, to whom the Lord spake face to face." Christ is a 
 prophet of more exalted eminence. As mediator he fills the loftiest 
 throne in heaven ; and in his humanity he is taken into the closest union 
 with the Divine Person. Moses was raised up from his brethren, so 
 was Christ — " he took upon him the nature of the seed of Abraham." 
 Moses was remarkable for his meekness : Christ was meek and lowly 
 of heart. The meekness of Moses once failed him ; but the meekness 
 of Christ never forsook him. The face of Moses shone : see how Christ 
 shone with glory on Mount Tabor ! Moses covered his face with a veil : 
 the glory of Christ for thirty-three years was concealed under the veil 
 of his humbled humanity. Moses had a near and close view of the 
 Divinity : but it is said of Christ, " No man hath seen God at any time, 
 the only begotten Son, who is in the bosom of the Father, he hath 
 declared him." Moses was remarkable for his fidelity; — he "was 
 faithful as a servant: but Christ as a Son." Moses met with great 
 opposition in the exercise of his office : Christ met with infinitely more. 
 One billow of suffering after another, rolled against him without inter- 
 mission, from the commencement till the close of his ministry. Moses, 
 
HEAVENLY PURITY. 843 
 
 by the performance of the most noted miracles, confirmed the authenti- 
 city of his call to the office he so long and so honourably sustained. 
 It was said of these miracles, " It was never so seen in Israel ; " There 
 was a transcendent superiority in the miracles of Christ. Moses 
 wrought miracles in the name, and by the power of another : Christ 
 wrought miracles in his own name, and by his own power. The 
 miracles of iNloscs were generally demonstrations of justice, calculated 
 to excite terror : tlie miracles of Christ were, almost in every instance, 
 manifestations of mercy, calculated to excite joy. 
 
 III. The death of Moses. 
 
 1. Moses died willingly, and meekly surrendered his soul on Mount 
 Nebo. Christ died willingly. Legions of demons could never have 
 taken away his life unless he had willingly surrendered it. His inval- 
 uable life was the free-will offering of his loving heart. Oh ! how 
 meekly he delivered up his soul to his Father on the top of Mount 
 Calvary. 
 
 2. Moses rose from the dead. This appears from his being present 
 in bodily form with the Redeemer on the mount of transfiguration. 
 Christ rose from the dead as the first-fruits of them who sleep. Theu 
 was fulfilled that saying, " death ! I will be thy plagues ; grave ! I 
 will be thy destruction ! " 
 
 3. Moses entered heaven. After a life of great suflfering, great 
 patience, and activity, he was admitted to the celestial paradise, 
 though shut out from the terrestrial Canaan, Our glorious Redeemer 
 ''has ascended up on high, he has led captivity captive, he has received 
 gifts for men." The most exalted throne of heaven is his, — principali- 
 ties and powers in the heavenly places, bow before him in adoring 
 reverence. 
 
 May I now ask — Does this blessed king of unequalled excellence 
 reign in your hearts ? If he does, you are the heirs of heaven ; if he 
 does not, you are the heirs of hell ; if he does you have within you the 
 vitals of unceasing joy ; but if not, the forebodings of eternal woe. Let 
 all of us unite in presenting before the throne of him in whom un- 
 bounded mercy presides, the following petition: — "Enter into our 
 souls, thou King of glory, and by the influences of thy promised Spirit 
 exercise over us the authority of thy peaceful and everlasting dominion," 
 
 A. F. 
 
 LIV. — HEAVENLY PURITY. 
 
 " They are without fault before the throne of God." — Rev. sir. 5, 
 
 What an amazing contrast betwixt heaven and earth! — yonder is tho 
 region of light and beauty — here is the abode of sin, darkness, and 
 ■woe. Yonder the inhabitants are pure, like God, " without fault" be- 
 fore his throne of inconceivable splendour — but here the heart is 
 
3-44 HEAVENLY PURITY. 
 
 eteeped in iniquity, and its thoughts and imaginations are only evil, 
 and that continually. 
 
 The design of this chapter, especially the formei* part of it, was 
 evidently to comfort all the children of God in times of tribulation. 
 Those living in the time of the apostle were suffering persecution, and, 
 in the previous chapters, he had described more fearful trials yet to 
 come on the church. In these trials, therefore, present and prospect- 
 ive, the apostle directs their thoughts to the final triumph of the re- 
 deemed — that glorious state in heaven where all persecution shall 
 cease, and where all the ransomed ones shall stand before the throne. 
 What could be better fitted than this view to sustain the souls of the 
 persecuted and the sorrowful? And how often since, in the history of 
 the church — in the dark times of religious declension and of persecu- 
 tion, has there been cause to seek consolation in this bright view of 
 heaven ! How often in the life of each believer, when sorrows come 
 upon him like a flood, and earthly consolation is gone, is there cause 
 to look to that blessed world where all the redeemed shall stand before 
 God, and all tears be wiped away, and the soul made happy for ever. 
 
 I. The Character wnicn the Redeemed sustained on earth, 
 according to the description in the context. 
 
 Who are the persons "without fault before the throne of God"? 
 First they are spoken of as the "hundred and forty-four thousand." v. 
 I and 3.* These are evidently the same persons that were seen in the 
 vision recorded in ch. vii. 3 — 8, and the representation is made for the 
 same purpose — to sustain the church in trial, with the certainty of its 
 future glory. 
 
 In language so figurative and symbolical as this, it could not be 
 maintained that this proves that the same definite number would be 
 taken from each denomination of Christians. Perhaps all that caii he 
 fairly inferred is, that there would be no partiality or preference for 
 one more than another; that there would be no favoritism on account 
 of the tribe or denomination to which any one belonged ; but that the 
 seal would be impressed on all, of any denomination, who had the true 
 spirit of religion. No one would receive the token of the Divine favour 
 because he was of the tribe of Judah or Reuben ; no one because he be- 
 longed to any particular denomination of Christians. Large numbers 
 from every branch of the church would be sealed; none would be sealed 
 because he belonged to one form of external organization rather than 
 to another; none" would be excluded because he belonged to anyone 
 tribe, if he possessed the spirit and manifested the conduct of a servant 
 of God. 
 
 The hundred and forty-four thousand is an indefinite number, and in 
 all probability refers to the first converts to Christianity, the certain 
 pledge and earnest of a still greater harvest. Hence they are called 
 " /Arfirst-fruits lioto God and to the Lamb." "After this I beheld, 
 and, lo, a great multitude, which no man could number, of all nations, 
 and kindreds, and people, and tongues, stood before the throne," etc. 
 A vast host burst upon the view; a great muliihide, instead of the com- 
 paratively few who were sealed. The number to be ultimately saved 
 
 * Representing those who were converted to Christianity from among the Jews.— 
 Dr. Adam Clark. 
 
HEAVENLY PURITY. 845 
 
 bj the gospel appeared so great that no one could count them ; it was 
 a number beyond all power of computation. Though great numbers 
 will be lost, yet the triumphs of the gospel will increase, and piety will 
 be as prevalent as sin has been, and the number of the saved will sur- 
 pass all who have been lost in past periods, bej'ond any power of com- 
 putation. God has promised to reward Christ, and the innumerable 
 multitudes of converts will be his rich reward. 
 
 Observe then, that those who appear faultless before the throno 
 of God, 
 
 1. Have been redeemed, v. 3. Enlightened by God's Spirit and Word 
 to perceive and feel themselves as lost transgressors. Redeemed from 
 the curse of the law — from its condemning and fear-producing power 
 — from guilt — from sin's dominion. Redeemed from the power of Satan 
 and the world. Redeemed by the precious blood of Christ, Gal iii. 13 ; 
 Eph. i. 7; Col. i. 14: 1 Pet. i. 18, 19; ii. 24. 
 
 2. They boldly professed Christ ; "having the Father's name written 
 in their foreheads," in opposition to the mark of the beast mentioned 
 in the foregoing chapter, and in allusion to a custom among men who 
 put their marks upon their goods, especially upon silver or golden 
 vessels. The mark upon their foreheads denotes, (1) The precious 
 esteem which God has for his people; and (2) Their open avowal of 
 him as their Lord and Master, and their faithful adherence to his ser- 
 vice. " Thej' follow the Lamb whithersoever he goeth," v. 4. They 
 are his disciples ; they imitate his example; they obey his instructions ; 
 they make him their counsellor and guide ; they love and defend his 
 cause, and are not ashamed of it under any circumstances. Wherever 
 the Lamb leads them they go. Be it into trouble, obloquy, and per- 
 secution ; be it in Christian or Heathen lands ; be it in pleasant paths, 
 or in roads rough and difficult, they submit wholly to his guidance, and 
 continue steadfast in his cause. 
 
 3. They u-ere distinguished by purity. See v. 4. " Being born again, 
 they had their fruit unto holiness, and the end everlasting life." 
 The word "virgin" is applicable to male as well as female; and, 
 morall}', it implies freedom from licenciousness. Those now in heaven 
 were distinguished by chastity. They were chaste as it regards the 
 doctrines and precepts of Christ ; not departing from them, and es- 
 pousing those of human invention. 
 
 4. They tcere sincere. "And in their mouth was found no guile." 
 They were Israelites indeed. Not mere professors, but possessors of 
 the grace of God. 
 
 Such were the characteristics of the redeemed when in this world. 
 And let it not be forgotten that redeeming love must be enjoyed here 
 before we can unite in singing "the new song of redeeming love in 
 heaven;"we must, in degree, have the spirit of heaven here, or we can- 
 not enjoy heaven hereafter. 
 
 II. The Character of the redeemed in heavex. " They arc 
 without fault before the throne " ; that is, spotless, without blem- 
 ish. 1 Pet. i. 19. Observe 
 
 1. This is not their state l>y nature; being in that state fJthy and 
 unclean. Hum. iii. 10, etc. ; Tit. i. lo. 
 
346 HEAVENLY PURITY. 
 
 2. They are vol so by human effort. In heaven they never cry, ** sal- 
 vation by man ;" but "salvation to God and the Lamb." — Afflictions, 
 persecutions, and martyrdom, endured in the cause of Christ, cannot 
 purchase a position before God's throne. No physical laceration, no 
 human ceremonial laver, no penance, no pilgrimage, etc., can render 
 them ^'without fauW before God's throne. "These are they which 
 came out of great tribulation," but tribulation has not been the lever 
 to raise them to celestial gloi-y : no, for "they vs'ashed their robes and 
 made them white in the blood of the Lamb." Rev. vii. 14. 
 
 3. They are ivithout fault through the expiatory sacrifice of Christ. This 
 is the robe of righteousness which covers them — this is the fine linen 
 of the saints, clean and white, Ilev. xix. 7, 8. They were made white 
 in the blood of the Lamb. The shedding of that blood appeased the 
 Divine anger, satisfied the demands of Divine justice, and honoured the 
 
 broken law, Rom. v. 6, 7, 8. Christ thus became "the new and 
 
 living way" to heaven. 
 
 The frequent reference to the blood of the Lamb proves the reality 
 of the atonement, by which the soul is saved. If Christ shed his blood 
 merely as some men have done, if he died only as a martyr, what pro- 
 priety would there have been in referring to his blood more than to the 
 blood of any other martyr? And what influence could the blood of any 
 martyr have in preparing the soul for heaven ? 
 
 Thus the operations of Divine grace alone can make vile sinners 
 without fault before the throne. It is the Redeemer's brood that makes 
 them white — his Spirit that new-creates them, and gives them a relish, 
 a nature, and organization for heaven. That they are without fault 
 before the throne is evident from many considerations. The infinite 
 purity of God, and of all the heavenly inhabitants, is frequently stated. 
 The design of Christ's death was to redeem from all iniquity, and to 
 present the church without spot and blemish before his Father, Eph. 
 V. 27. He possesses Almighty power to keep his disciples from falling, 
 and to present them faultless before the presence of his glory with ex- 
 ceeding joy. Jude 24. Holiness is the attribute possessed by all in 
 heaven ; and " without holiness no man shall see the Lord." Rev. 
 xxi, 27. 
 
 4. Consider the happiness of such a state. They are "without 
 fault." Then 
 
 (1) They are for ever free from the physical effects of si)i. Sin has 
 scathed and desolated this earth — it might have remained a paradise; 
 but now " the whole creation groaneth and travaileth in pain together 
 until now," Rom. viii. 22. How felicitous must be the New Jerusalem, 
 where sin never can contaminate and destroy ! 
 
 Sin has ruined the body — filled it with disease, and exposed it to 
 death. But in heaven the body shall be tvithout fault, for ever youth- 
 ful and vigorous, and shall sicken and die no more. What a glorious 
 thought! 
 
 (2) They are for ever free from the moral effects of sin. Temptations, 
 falls, injurious treatment, the effects of evil passions, will not exist 
 there. 
 
 (3) No social evils can exist where they are "without fault." What 
 is this world but a disorganized family, where they often bite and de- 
 
HEAVENLY PURITY. oil 
 
 voui' one anotlier? But before the throne every soul -will be full 
 
 of love and benevolence. They will really love as brethren. Hence 
 there will be perfect harmony, and the most delightful companionship. 
 
 (4) Perfect repose. " They will rest from their labours." Rest from 
 the burden of sin, fx'om the sorrows of life, from conflict with foes, 
 from gloomy apprehensions, from fear and despondency. Sin has been 
 the cause of all these. 
 
 III. The Scexe of this Perfect Purity: " Before the throne 
 of God.'^ 
 
 The throne of God! No mind can conceive its glorious splendour; 
 no human tongue can describe it. The thrones or seats where earthly 
 monarchs sit are characterized by wealth and grandeur, being com- 
 posed of silver, gold, and precious stones, etc., consequently their value 
 is immense. These give but a faint idea of the throne of God and the 
 Lamb. 
 
 To sit or stand before the throne, is to behold the Divine Majesty 
 
 Isaiah saw the glory of the Lord, Isa. vi. He saw the likeness of 
 
 a glorious person embosomed in Divine Majesty, surrounded and en- 
 compassed by transcendent light, and majesty, and beauty. The same 
 Being had appeared nearly in the same form, in earlier times. Our 
 first parents in the garden, Enoch, and Abraham, were permitted to 
 behold the Divine glory; and of iNIoses it was said, " I will speak to 
 him in no dark speeches, and the similitude of the Lord shall he be- 
 hold;" and they who went up into the mountain '* saw the God of 
 Israel, and there was under his feet as it were a paved work of sap- 
 phire stone, and as it were the body of heaven in its clearness." Eze- 
 kiel beheld him in the same mode of manifestation ; there were the 
 great cherubic figures, the vast revolving vrhecls, and these sustaining 
 a ci'ystal expansion, a vast slab, as we should call it ; and upon this a 
 throne, and upon the throne the likeness of the appearance of a man 
 in glory; and round about the throne there was a rainbow, in sight 
 like unto an emerald. Read the overwhelming description, Ezek. i. 26, 
 etc., and remember that splendid and glorious as it was, still it was 
 only "the appearance of the likeness," a faint representation of the 
 real thing. Daniel saw him also clothed in gold of Uphaz. The apos- 
 tle John says, "His countenance was as the sun shineth in his 
 strength," etc., Rev. i. 10—20. 
 
 To be before the Divine throne implies, 
 
 Assimilation to God. "Without fault;" as previously stated. 
 
 Th6 Vision of God in all his majesty and glory. "They shall see his 
 face ;" '* They shall see him as he is." 1 John iii. 2. 
 
 Intercourse with Deity. Communion with the King of kings — with 
 the Lord of angels, the infinite Governor of the universe. To be before 
 the throne implies familiarity. 
 
 To be a witness of all his operations throughout his boundless universe. 
 
 To praise and adore. This is the employ of the hundred and forty- 
 four thousand, v, 2. The sound of praise was heard by John as the 
 sound of the ocean, or of a mighty cataract ; so loud that it could be 
 heard from heaven to earth, for it was as the voice of a great thunder. 
 
348 IMPORTANT ADMONITIOX. 
 
 The singing of the "new song," the song of redeeming love in its glo- 
 rious completion, Avas accompanied by harpers, harping with their harps. 
 This image gives new beauty to the description. Though the sound 
 was loud and swelling, yet it was like the sweetness of symphonious 
 harps. The music of heaven, though elevated and joyous, is sweet 
 and harmonious; and perhaps one of the best representations of heaven 
 on earth is the effect produced on the soul by strains of sweet and 
 solemn music. 
 
 What a vast company will heaven contain when time shall be no 
 more, and the present dispensation shall be closed ! Then shall the 
 Redeemer gaze with ineffable delight upon the immense multitudes 
 whom he has saved by his blood. They will be the trophies of his 
 grace, and they shall praise him; yea, they shall all be harpers, harp- 
 ing with their harps in praise to the Lamb. what will it be to hear 
 the angels and archangels, the cherubim and seraphim, and the glori- 
 fied saints, sing ! This earth could not bear the loud sound, as the 
 voice of many waters, as the loudest thunder, the voice of praise to 
 the Saviour. 
 
 Once on a great musical occasion in Westminster Abbey, in the reign 
 of George the Third, there was one stroke, a swell so deep and so 
 amazing, that the building shook, and they were afraid of its repetition. 
 But infinitely more sublime, harmonious, and enrapturing anthems are 
 sung in heaven ! When they laid that stone, that poor paltry stone, at 
 the building of the second temple, there was shouting which filled all 
 heaven again. But when Christ's great work is done, when all the 
 myriads of the saints shall be gathered home, and all the unsinning 
 creatures in the universe shall be gathered together to be the witnesses, 
 they will raise such a chorus, the}' will hold such an anthem, as shall 
 make the arches and the canopies of the universe to quiver again, as 
 in sympathetic joy. 
 
 IMPROVEMENT. 
 
 1. The vanity of this world. How this view of heaven reproves 
 us for setting our affections on earth ! 2. Pray for more purity 
 here as a preparation for a faultless state in heaven. 3. Antici- 
 pate a state of endless perfection. 
 
 LY. — IMPORTANT ADMONITION. 
 
 "0 Jerus.-vlem ! wash thine heart from wickedness, that thou mayst he saved: how 
 long shall tby vam thoughts lodge within thee? " — Jer. iv. 14. 
 
 There are certain fundamental truths in religion, which cannot be 
 too well understood, or too deeply felt. The depravity of human nature 
 is one of these ; and Dr. Owen well observes, that a defective sense of 
 this, and of the evil of sin, lies at the root of all error. A proper con- 
 viction of sin destroys all idea of human merit, and leads us to prize 
 the atonement of our Saviour. A sense of sin, and the necessity of 
 reformation, are also essential to national repentance and reform., fiv<tl 
 
IMPORTANT ADMONITION. 349 
 
 are tlierefore urged upon the Jewish nation, to -whoni the text was 
 principally addressed ; in vrhich we may observe — the pollution of man 
 by sin — the cleansing here required, and its necessity to our salvation. 
 
 I. The Pollution of Man's heart by sin. " Wash thine heart 
 from wickedness.'' 
 
 The same prophet hath said in another place, " The heart is deceitful 
 above all things, and desperately wicked." And our Lord expounds 
 this, when he informs us, that " out of the heart proceed evil thoughts'* 
 — namely, "murders, adulteries, fornications, thefts, false witness, 
 blasphemies," This is the corrupt fountain from which flow these evil 
 streams, these vain and wicked thoughts and actions. Good men in all 
 ages have felt and lamented this, and traced up their sin, like David, to 
 this cause. " Behold ! I was conceived in sin, and shapen in iniquity." 
 
 II. The heart must be washed from wickedness. " Wash 
 thine heart," etc. 
 
 Not indeed that we are able of ourselves to effect this change : as 
 the prophet says, "Can the Ethiopian change his skin, or the leopard 
 his spots ? " Nor will a mere external reformation suffice, a feigned 
 penitence, or an outward reform. 
 
 •'•No outward form can make us clean: 
 The leprosy lies deep within." 
 
 But the washing here spoken of includes the following particulars. 
 
 1. Evangelical repentance, "godly sorrow, which worketh repentance 
 unto life." 
 
 2. Faiih in the Redeemer, whose blood alone "cleanseth from all sin." 
 
 3. Prater for the sanctifying grace of God's Holy Spirit. Thus David 
 prayed: "Create in mo a clean heart, and renew a right spirit within 
 me." 
 
 4. An experimental acquaintance with the word of God. So prayed our 
 Divine Redeemer: "Sanctify them through thy truth: thy word is 
 truth." 
 
 5. The hearty forsaliing of sin — and of all sins without reserve. 
 Some kiss the Saviom*, and betray him: some, (like Joab,) conceal 
 beneath the cloak of their religion some favourite lust, which is like a 
 dagger to the Saviour's heart. But "let the wicked forsake his way, 
 and tlie unrighteous man his thoughts" — his vain and wicked thoughts, 
 if he expect the Lord to have mercy on him. 
 
 III. The Necessity of Purification. " That thou mayst bo 
 saved." 
 
 "If I wash thee not," said our Redeemer to Peter, "thou hast no 
 part in me." There must be a meetness for heaven before we can enter 
 it — for "nothing that defileth, or maketh a lie, can ever enter there." 
 "The pure in heart" alone can "see God;" and "without holiness no 
 man can see the Lord." Let our prayer, therefore, with the Psalmist, 
 be — "Wash me thoroughly from my iniquity, and cleanse me from my 
 Bin." 
 
 30 
 
850 REDEMPTION. 
 
 IMPROVEMENT. 
 
 1. Be thankful for the Fountain that is opened to cleanse from 
 all sin and uncleanness. 
 
 2. Promptly avail yourselves of the opportunity of being morally 
 cleansed. " Time is short." The season of grace will soon pass 
 away. 
 
 3. If not cleansed in time the responsibility will rest upon 
 
 yourselves and awful will be the reflections of those who will 
 
 have to say, " The harvest is past," etc. 
 
 LVL— KEDEMPTION. 
 
 "In -whom we have redemption through his blood, the forgiveness of sins aeeording 
 to the riches of his grace." — Eph. i. 7. 
 
 Redemption is the most glorious work of God. Creation is glorious, 
 but Redemption exceeds it in glory. The mind of the Apostle de- 
 lighted to dwell on this theme. He prized it above every other subject. 
 
 By Christ he had been redeemed from the error of his ways, from 
 
 the curse and bondage of the law, had been washed in his blood, and 
 endowed with his Spirit, and made an Apostle of the Cross. Well then 
 might he delight in the subject, and count all things else but loss. 
 
 Redemption denotes recovery from sin and death by the obedi- 
 ence and sacrifice of Christ, who, on this account, is called the 
 Redeemer, Isa. lix. 20 ; Job xix. 25. 
 
 I. The Necessity of Redemption. 
 
 The Scripture doctrine of Redemption implies the entrance of sin 
 into the world; that men in their natural state are universally the sub- 
 jects of it, and that for the perpetration of it, they are exposed to ever- 
 lasting death. Man is represented as a miserable captive, needing the 
 interposition of a Redeemer. 
 
 The sinner is a captive, 
 
 1. To sin. John viii. 34. Sin rules and reigns in him. He is a cap- 
 tive to his lusts. 2 Pet. ii. 19. 
 
 2. To Satan, 2 Tim. ii. 26 ; he rules in every sinner's heart, Eph. ii. 2. 
 
 3. To the Law. As a captive, the Apostle says, he is ^Imi tip in 
 prison, as the phrase "concluded all under sin," Gal. iii. 22, implies. 
 Not having performed the requirements of the Divine law. Divine justice 
 has seized, and now retains him as a prisoner doomed to execution ; 
 even now the wrath of God abideth on him. 
 
 What a wretched state is this ! For only consider, 
 A state of captivity is a state of darkness. — The darkness of a dungeon 
 is a fit emblem of a sinner's mind. In ancient times it was customary 
 
REDEMPTION. 851 
 
 to put out the eyes of the prisoners of war, and otherwise maim them. 
 Samson suffered this privation from the Philistines, so did Zedekiah, 
 the last king of Judah, at the hand of the king of Babylon, 2 Kings 
 XXV. 7. Satan blinds the sinner's mind, Eph. iv. 18 ; 1 Cor. ii. 14. 
 
 A captive is bound in fetters, so are sinners who are "in the gall of 
 bitterness and in the bonds of iniquity." See Isa. Ixi. 1. — the bond of 
 tleshly lusts, of a hard heart, of unbelief, hatred to the truth, of worldly 
 allurements, etc. 
 
 A captive is an exile — often in a distant, foreign country. The 
 
 sinner, through Satanic and worldly influence, has been carried away 
 from his Father's house, far away from his love, his image, his fellow- 
 ship, Eph. ii. 11, 12. 
 
 A captive is in a state of wretchedness and misery. He is in want ; he 
 is often supported by the coarsest fare, etc., Isa. Iv. 1, 2. Sinners 
 feed on the wind, on husks, on ashes, etc., Isa. xliv. 20; Hosea xii. 1 ; 
 
 Prov. XX. 17. . A captive is frequently stripped naked -the 
 
 sinner is naked, stripped of the robe of righteousness, Isa. Ixi v. 6. 
 
 A captive may Ise in a state of disease, induced by imprisonment, 
 
 Isa. i. 5, 6 of extreme poverty, helplessness. Rev. iii. 17, — and under 
 
 sentence of death, Rom. vii. 23 ; 2 Thess. i. 9. In that cell the captive 
 lingeringly waits for the execution of the sentence passed against him. 
 So the sinner has a fearful looking for of judgment, etc. 
 
 II. The Agent of Redejiptiox. In whom, etc. 
 
 Jesus is the Redeemer. This is his name and memorial to all 
 generations. " For even the Son of Man came not to be ministered 
 unto, but to give his life as a ransom for many,^^ Matt. xx. 28 ; 
 1 Tim. ii. 6. Christ, then, was the appointed Bansomer, Job 
 xxxiii. 24. As the Redeemer or Ransomer, 
 
 1. Jesus Christ Was possessed of the highest diynity and glory. John i. 
 1—5. " In him dwelt all the fulness of the Godhead," Heb. i. 2, 3, 6. 
 
 An angel, or legions of angels could not have redeemed man. 
 
 Hence, "when the fulness of time was come, God sent forth his Son," 
 etc. Gal. iv. 4, 5. 
 
 2. He became incarnate, and entered into the circumstances of guilty 
 men to redeem them. John i. 14. He could not have become a sacri- 
 fice without this, Heb. x. 4—8, nor have entered into the feelings and 
 trials of his people. 
 
 3. Christ was perfectly holy. The sacrifices under the law were to be 
 without spot or blemish, or they could not have been accepted, Lev. 
 xxii. 19 — 26. Christ "knew no sin." "He offered himself through 
 the Eternal Spirit without spot unto God." Had he been stained with 
 sin, his suffeinngs would not have sufficed for himself. In that case 
 what would have become of fallen humanity ? 
 
 III. The Means OF Redemptiox: "through his blood." 
 
 The Apostle Peter uses a similar expression ; "by tho precious 
 hlood of Christ." 1 Pet. i. 19." 
 
 Christ stood charged ivith sins, as one who liad undertaken to put 
 them away by the sacrifice of himself. He took the sinner's place, Isa. 
 
352 REDEMPTION. 
 
 liii. 6. This undertaking was a voluntary one, "he had power to lay 
 down his life," etc. It is as if he had said, '• Let me die for the rebel 
 — let me endure his curse — let me prevent my Father's vengeance from 
 falling upon the guilty sinner — rather let the wrath of God come down 
 and consume me." 
 
 what a burden the Redeemer sustained ! It was the heaviest 
 burden that ever was borne ! What pain and anguish he endured ! 
 how intense was his agony! See it in Gethsemane, and on the cross, 
 where the immaculate Lamb trod the wine-press of God's wrath alone ! 
 See Isa. liii. ; Dan. ix. 24 ; Rom. iii. 23—26. 
 
 Christ effectually redeemed sinners, 
 
 1. By honourably paying the price demanded by Divine Justice. By his 
 power he might have rescued man ; but it would not have been honour- 
 able. All the claims of God's insulted honour and government were 
 met by Christ. He conformed to the law in every precept — and he 
 paid the penalty due to the transgressor. 
 
 And Christ redeemed the sinner, 
 
 2. By power. lie not merely paid the ransom price, but he destroyed 
 the power of man's enslavers. See the argument of Christ, Luke xl. 
 21, 22. Satan is the strong man armed, and Jesus Christ the man who 
 is stronger than he ; — he can destroy sin, Satan, death, 1 John iii. 8. 
 He delivers the penitent from the bondage of Satan, and gives him the 
 liberty of the sons of God. 
 
 The redemption of Christ was effectual, for it received the approval 
 of God the Father; "This is my beloved Son in whom I am well 
 pleased." It is proved by his resurrection ; for " God raised him from 
 the dead," and by the determination of Jehovah to crown his mediation 
 with triumphant and everlasting honours. 
 
 IV. TnE Blessed Fruits of Redeeming Love : " Even the for- 
 giveness of sins." 
 
 This is a great blessing — the greatest we can have in this world — and 
 the fruitful source of all true blessedness in time and in eternity. 
 
 " If sin be pardon'd, I'm secure, 
 Death has no sting beside; 
 The law gives sin its damning power 
 But Christ my Eansom died." 
 
 All sins are forgiven — the most flagrant and long continued. How 
 frequently stated in the Scriptures I Isa. i. 18; Ps. ciii. 3; xxxiii. 1; 
 Ixxxv. 2; Isa. liii. 25; Iv. 7; Heb. x. 17; Matt. i. 21; John i. 29; 
 Acts xiii. 38 ; 1 John i. 7 ; Rev. i. 5. 
 
 The forgiveness of sin is follovred by justification. Acts xiii. 39 
 — peace, Rom. v. 1 — adoption, John i. 12 — hope, Rom. v. 5. 
 
 V. The Source of Redemptiox. "According to the riches of 
 his grace." 
 
 This teaches us, 
 
ZEAL FOR THE GOSPEL. 353 
 
 1. That salvation is not by works ; Eph. ii. 8, 9. Human merit can 
 never purchase the Divine favour. 
 
 2. The source of salvation is Divine Grace, tlie free unmerited love of 
 God, 2. Tim. i. 9; Gal. ii. 21. 
 
 3. The Gifts of God are munificent. '■^According to the riches," etc. 
 God gives not with a niggardly hand. How few give according to their 
 
 means! God gives according to his — according to the riches of 
 
 his grace. A poor man may give according to his means, and so may 
 a monarch ; but what a difference in the value ! What must be the 
 liberality of the God of the universe ! He is not merely possessed of 
 infinite ability, but of perfect willingness and delight, pec-uliar to Deity, 
 to bless his people. *'He that spared not his own Son, but freely 
 delivered him up for us all, how shall he not also with him freely give 
 us all things ? '" 
 
 IMPROYEMENT. 
 
 1. Study this interesting subject as that in which your eternal 
 interests are involved. 2. Pray to realize an interest in it by 
 faith alone. 3. How fearful to despise Redemption, God's greatest 
 work! 
 
 LVIL — ZEAL FOE THE GOSPEL. 
 
 "It is good to bo zealously affected always in a good thing." — Gal. ir. 18. 
 
 Fkom this universal maxim observe, 
 
 I. That the doctrines which coiirosE the Gospel of Christ 
 ARE Supremely Excellent. 
 
 1. As to their origin, not as the doctrines of any man or any set of 
 men, of any denomination, but as the doctrines of Christ. 
 
 2. They are excellent in their own nature. As raj's of light issuing 
 from the sun of righteousness. Compared to sincere milk and pure 
 gold. 
 
 3. They are peculiarly adapted to the nature, condition, and local 
 circumstances of fallen, debilitated, and helpless man. 
 
 4. From the great designs they promote. More efficacious than 
 philosophy, etc., etc. 
 
 II. These Doctrines demxVnd the exertion of the Warmest 
 Zeal. 
 
 1. Inquire what is essential to the nature of zeal. 
 
 (1) That it be founded in a knowledge of ourselves, God, Christ, etc., 
 etc. 
 
 (2) An ardent affection for the doctrines of the cross of Christ. 
 
 (3) Sincere and earnest exertion. 
 
 30- X 
 
354 PRAYER TO BE PREPARED FOR DEATH. 
 
 Unremitted mental exertion in studying tliem. 
 Exertion of life to exemplify their moral beauties. 
 Exertion of authority and moral influence to bring others under the 
 truth. 
 
 Exertion of property to circulate it in various parts. 
 Exertion of prayer to God for his blessing. 
 
 (4) A mingled grief and indignation on account of -whatever opposes 
 itself to the doctrines of Christ. "The men who sigh and cry." — 
 Ezek. ix. 4. 
 
 (5) A readiness to make every sacrifice for the glory of Christ. 
 2. The peculiar characteristic of its operations. 
 
 (1) It must be characterized by right motives. 
 
 (2) Uniformity in its operations. It must partake of the nature of 
 Christ as to its objects, if not as to its degree. 
 
 (3) Prudent and wise in difficulties. 
 Not precipitate or rash. 
 Cautious but determined. 
 
 (4) Meek in provocation. 
 
 Like charity, true zeal will not call for fire from heaven. 
 Every wound inflicted for the cause of Christ, is in itself a wound to 
 that cause. 
 
 (5) Its subjects are cheerfully willing to sufi'er, and are resigned to 
 the Divine will in sufl'ering. 
 
 (6) It is unostentatious in its usefulness. 
 
 III. The Importance of the exercise of such Zeal in the 
 CAUSE OF Christ. 
 
 1. We cannot be Christ's disciples without. 
 
 2. It is an evidence of compassion for the souls of men. 
 
 3. It is adapted to stimulate others. 
 
 Parsons. 
 
 LVIII. — PKAYER TO BE PREPAKED FOE DEATH. 
 
 " Lord, make me to know mine end, and the measure of my days, what it is, that I 
 may know how frail I am."— Ps. xxxix. 4. 
 
 It is probable that David wrote this Psalm during Absalom's rebel- 
 lion. It is evident that the writer's mind was greatly discomposed by 
 heavy trials. He, however, resolved to walk circumspectly, and to 
 watch over his words, and stop his mouth, as the mouths of animals are 
 confined by a muzzle — so the word signifies. Aware of the baseness of 
 liis enemies, he determined on a total silence before them ; he would 
 neither speak anything in his own vindication, nor complain of them ; 
 uor utter any pious discoui'se, which would be like throwing pearls 
 
PRAYER TO BE PREPARED FOR DEATH. 355 
 
 before swine. Still the treatment which he received, his indignation 
 at the crimes which he witnessed, his zeal for the honour of God, ex- 
 cited in his mind a violent and painful commotion, v. 3. — It appears 
 probable, too, that mental excitement produced bodily indisposition, v. 
 
 10, 11, 13. These troubles led him to prayer, v. 4. He prayed 
 
 that he might know his end, the measure and limit of his days, and 
 how near he was to the closing scene; that being suitably affected with 
 the shortness of life, and his own frailty, he might be the more engaged 
 to prepare for death and eternity, and less concerned about his tem- 
 poral interests. 
 
 I. The End of Human Existence : *' Lord make me to know 
 mine end." 
 
 1. It is not (he end of man hy annihilation. Death is not the extinc- 
 tion of our being; and to die is not to terminate our existence. The 
 future existence of the soul, or its immortality, is taught by reason and 
 by Scripture. 
 
 By reason. — When we consider the exalted station of man — the sur- 
 prising powers and vast capacities of his soul — his undying thirst for 
 happiness — his inherent desire to live for ever — the fears of infidels — 
 and the hopes of Christians, — these are presumptive evidences of man's 
 immortality. It is proved 
 
 By Scripture. — Throughout, the Bible speaks of a future state. God 
 took Enoch to himself — translated Elijah, and cheered his people by 
 promises and representations of heaven. And how full of immortality 
 was the teaching of Christ, and the writings of the Apostles ! These 
 are too numerous to be quoted. They prove that the soul is immortal, 
 and survives all the scenes of mortality, Ec. xii. 7. When it takes its 
 flight from earth to explore regions unknown to it, it will exist in the 
 participation of a blissful immortality, or the endurance of eternal 
 perdition, Rom. ii. 6 — 11. Its salvation then is more important than 
 the possession of the whole world. Look not then " at the things 
 which are seen," etc., 2 Cor. iv. 18. 
 
 2. It is a certain End. Death is the punishment of sin. " The 
 wages of sin is death." See G*en. iii, 9; 2 Sam. xiv. 14; Heb. ix. 27. 
 
 Observation convinces us that our end must come. Look back 
 
 on the unnumbered millions of mankind that have existed in the 
 world, the long line of Adam's descendants, the mighty monarchs of 
 the earth, the young, the old, the serious, or the gay, where are they 
 now? once they engaged in social scenes of mirthful festivity, they 
 chanted to the sound of the viol and the harp ; the tabret and the pipe 
 were in their feasts ; they had the same fond attachments and en- 
 dearing sympathies, that we now have ; but, alas ! they are quenched 
 in death, and the same power that laid them low is sure to terminate 
 our career. " There is no man that hath power over the spirit to 
 retain the spirit," etc. Eccles. viii. 8. 
 
 3. It is the end of the connection subsisting between the body and the 
 soul in this world. Dissolution will separate them. They are now 
 linked together more closely than any wedded pair. How tender yet 
 mysterious the union ! Death dissolves that union ; the silver cord is 
 loosed, and the golden bowl is broken ; the soul escapes, and licaven 
 or the abyss of woe, receives it. The body, like a house without an 
 
356 PRAYER TO BE PREPARED FOR DEATH. 
 
 inhabitant, falls into ruins, and the particles of matter which composed 
 it, hasten to their kindred elements. 
 
 4. It is a painful, solemn, and deeply affecting end. It is so even to 
 
 the righteous but in some respects more especially so to the 
 
 wicked. 
 
 Painful. Generally so. Life is wrung out by pain and prostration. 
 Troops of malignant diseases attend the King of terrors — the stone 
 racks — fevers burn — consumptions waste — plagues depopulate, and 
 disorders of every class attack the human frame, Isa. xxxviii. 13 ; 
 Matt. viii. 6 ; Acts ii. 24. 
 
 Solemn. It is a serious thing to die. We shall then have done with 
 the world for ever. Death will end all human employments — will take 
 us from all secular pursuits, and for ever separate us from the idols 
 of our own creation. Man of pleasure, you will no more doat on the 
 objects that now charm and attract j^ou. Man of business, you will 
 leave your shop, your warehouse, your manufactory, for ever. Miser, 
 your gold will charm no more, — you will press it to your heart no more 
 for ever. — Statesmen, legislators, orators, there is an end for you! 
 Young and old, rich and poor, learned and illiterate, monarch and pea- 
 sant, yea, and all living, there is an end for you ! Death is the end of 
 all ! " What man is he that liveth, and shall not see death ?" 
 
 Affecting. Sometimes the circumstances are peculiarly affecting 
 
 when the end is characterized by unbelief, destitution of hope 
 
 sometimes the dying experience of believers is beautifully affecting. 
 Consider again how many ties of endearment — bonds of strong rela- 
 tive affection, death rends asunder. Being no respecter of persons, 
 he tears the beautiful child from the parent's embrace, the loving wife 
 from the husband's arms, and relentlessly separates brothers and sis- 
 ters, etc., etc. 
 
 5. It is the end of all the trials incident to our sojourn in this ivorld. 
 The end of the race — the end of life's weary journey — the end of 
 every storm and danger incident to the voyage of life — the end of the 
 conflict — the end of every battle with all our foes. Isa. xxxv. 10. 
 
 6. The end of human probation, and all the means of grace. "The 
 harvest will be past, and the summer ended," and many will have 
 despised the advantages, and will not be "saved." 
 
 II. The Breyity of Human Life ! *'And the measure of my 
 days, what it is." 
 
 And is not the measure of human existence very short? Some die 
 in infancy — some in the youthful period — some in manhood, and some 
 in middle age. How short the measure ! 
 
 Life at the longest is but short. Suppose it be extended to the ut- 
 most period allotted to the existence of man, or more than "three- 
 score years and ten," yet how soon will life pass away ! and looking 
 back, how short does the longest life appear ! 
 
 How short is life when compared with eternity ! 
 
 What is to be the measure and extent of our days, we cannot tell. 
 All this is known to God alone. " My days are determined," etc., 
 said Job, ch. xiv. 5. The Tsalmist adds, v. 6, "Behold thou hast 
 
PRAYER TO BE PREPARED FOR DEATH. 357 
 
 made my days as an hand-breadtli ; and mine age is as nothing before 
 thee." 
 
 "Hand-breadth," — the breadth of four fingers, a certain dimension, 
 a small one, and that measure we have always about us, always before 
 our eyes ; and as good Matthew Henry observes, 
 
 "We need no rod, no pole, no measuring line wherewith to take the 
 dimension of our days, nor any skill in arithmetic by which to compute 
 the number of them ; no, we have the standard of them at our finger's 
 end, and there is no multiplication of it ; it is but one hand-breadth 
 in all. Our time is short, and God has made it so ; for ' the number 
 of our months is with him.' Life is short, and he knows it to be so ; 
 ' it is as nothing before thee.' All time is nothing to God's eternity, 
 much less our share of time." 
 
 how important is this prayer, "Lord, make me to know mine end, 
 and the measure of my days what it is" ! For we are very apt to 
 forget it — we often act as if we were to live forever. When we look 
 upon death as a thing at a distance, we are tempted to adjourn the ne- 
 cessary preparations for it ; but if we consider how short life is, We 
 shall see ourselves concerned to be always '■'■ready.'" 
 
 III. The Frailty of Human Existence. *' That I may know 
 how frail I am.'^ 
 
 Man's life is not only short; but very frail. The withering of the 
 
 grass — the fading of the flower — the fleeing of the shadow — and the 
 dispersion of the vapour, are used to illustrate it. — "The voice said, 
 Cry," etc., Isa. xl. 6—8. 
 
 At the creation of man, God pronounced him to be "very good." 
 His soul was untainted by sin, and his body, as its vehicle, was pure 
 and beautiful, strong and undecaying. " In the day thou eatest thereof 
 thou shalt surely die." Man transgressed the Divine law, and then the 
 penalty was inflicted. "Sin brought death into the world, and all our 
 woe." 
 
 "How frail I am !" " My foundation is in the dust." " Dust thou 
 art, and unto dust thou shalt return." The principles of disease, of 
 decay and death, are born with man, inwoven in his constitution. 
 
 "As man perhaps the moment of his birth, 
 Keceives the lurking principles of death, — 
 The young disease, which must subdue at length, 
 Grows with his growth, and strengthens with his strength." 
 
 Human life may terminate when we little expect it ; when, accord- 
 ing to human probability, we calculate upon its prolongation. See 
 
 the frailty of man arising from feebleness of constitution — from hered- 
 itary predisposition to disease — from infectious diseases — from ca- 
 sualties — from ungenial climates — from weather inclement — from ex- 
 cessive fatigue — from mental depression — from causes the most trivial, 
 and whose minuteness astonishes us. 
 
 Human frailty is strikingly set forth in Scripture. Some of these 
 have already been alluded to ; consider also the following: — Job vii. 6, 
 7; xiv. 1, etc.; Gen. xlviii. 9; 1 Chron. xxix. 15; Job iv. 19, 20; 
 xxi. 23 ; xxiv. 24. 
 
358 THE BLESSEDNESS OF HEAVEN. 
 
 II. The Importance of the Prayer. 
 
 1. It implies that ive are very apt to forget our " e7id, the measure of 
 our days,'" etc. The engagements of life, etc. etc., drive the subject 
 from our minds. 
 
 2. That nothing less than Divine power can cause us to know our end. 
 The subject is very distasteful to us, and we are disinclined to know it. 
 The Psalmist recognizes the necessity of divine influence. 
 
 3. That to know our end would have a very happy infkience upon us. 
 
 (1) It would lead to a proper estimate of this world, and all its pos- 
 sessions. 
 
 (2) It would endear heaven to us. " For here we have no continuing 
 city, but we seek one to come," — *' a city which hath foundations," 
 substantial and enduring — "An inheritance which is incorruptible, un- 
 defiled, and that fadeth not away." 
 
 (3) It would promote faith in Christ, the Divine preparer for, and con- 
 soler in the hour of death. Heb. ii. 14, 15. 
 
 (4) It would lead to holy activity m God^s service. Our time and 
 talents would be consecrated to him. " Whatsoever our hand should 
 find to do, we should do it with all our might," etc., for "time is 
 short." 
 
 (5) It would reconcile us to death. Faith in Jesus, intercourse with 
 him, and the faithful discharge of our duties, would have this beauti- 
 ful tendency. "Be thou faithful unto death," etc. 
 
 LIX. — THE BLESSEDNESS OF HEAVEN. 
 
 "And I saw a new heaven and a new earth: for the first heaven and the first earth 
 •were parsed away ; and there was no more sea. And 1 John saw the holy city, new 
 Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her 
 husband. And I heard a great voice out of heaven saying, Behold the tabernacle of God 
 is with men, and he will dwell with them, and they shall be his people, and God himself 
 shall be with them, and be their God. And God shall wipe away all tears from their 
 eyes; and there shall be no more death, neither sorrow nor crying, neither shall there 
 be any more pain ; for the former things are pa.ssed away." — Ret. xxi. 1—4. 
 
 The hope of victory animates the general in the midst of the con- 
 test ; and the prospect of home comforts the pilgrim amidst the dan- 
 gers of the journey. The believer on earth is contending with enemies 
 numerous, powerful, and malicious; but he is animated with the hope 
 of a most triumphant victory. He is a pilgrim surrounded by many 
 dangers, exposed to many storms ; but he is comforted with the pros- 
 pect of a most delightful home — and that home is heaven. Sometimes 
 tears of sorrow trickle down his cheeks ; but he knows that though he 
 sows in tears, he shall doubtless come again with rejoicing, bringing 
 his sheaves with him. Even in the dark night of human calamity, he 
 knows from experience what it is to rejoice in hope of the glory of 
 God. An interesting account of that glory is given in the verses which 
 
THE BLESSEDNESS OF HEAVEN. 359 
 
 constitute the subject of the following discourse. Happy shall we be 
 while we are engaged in the contemplation of a subject so animating 
 and sublime, if we are enabled to rejoice in hope of the glory of God! 
 
 I. The Vision' ^vhich Johx saw. Verses 1, 2. 
 
 1. lie saw the first heaven and the first earth disappear, and also the 
 departure of the sea. The disappearance of the first heaven may 
 denote the great change which will take place in the visible heavens, 
 which are represented by the very striking metaphorical expression of 
 the "rolling together of a shrivelled scroll." The departure of the 
 earth and the sea intimates, not the annihilation of this globe, but the 
 destruction of everything connected with it, which has been the result 
 of sin. This change will be greater than if a waste, howling wilder- 
 ness were converted into a paradise of luxuriance and beauty ; than 
 if a dungeon were changed into a palace of magnificence and splen- 
 dour. The present glory of the earth shall be destroyed, with all its 
 treasures, sceptres, thrones, diadems, kingdoms, and empires. The 
 pleasures after which the foolish and the gay pursue with the most 
 deluded earnestness, shall pass away; the objects on which the am- 
 bitious have placed their hearts shall pass away; hoards of shining 
 wealth, which the avaricious worship with such devoted admiration, 
 shall pass away. How much these solemn realities illustrate the vanity 
 of things terrestrial being sought as a portion ! and how much the 
 transitory nature of all the objects of time illustrate the unchanging 
 glory of Him, respecting whom it is said, "They shall perish, but thou 
 remainest; they shall wax old as doth a garment, and as a vesture thou 
 shalt change them, and they shall be changed; but thou art the same, 
 and thy years shall not fail !" 
 
 2. He saw new heavens, and a new earth. Though this expression 
 does not exclude the pleasing idea of the animating change which the 
 earth and the visible heavens shall undergo by fire at the resurrection; 
 yet it may be understood as chiefly to denote the glories of the hea- 
 venly state. The residence of the Church of Christ compared with 
 what it is now, will be completely new ; it will be a new order of things, 
 exceeding the present, more than the blooming, verdant paradise sur- 
 passes the barren waste. The Church itself will be wonderfully 
 changed, and arrayed in robes of inimitable beauty, and the residence 
 of the Church will correspond completely with the glory of the in- 
 habitants. 
 
 3. John saw the new Jerusalem. Verse 2. Jerusalem was once the 
 most glorious city upon the face of the earth, and the visible residence 
 of the King and Head of the Church, during the succession of many 
 generations. That city is sometimes employed in figurative language, 
 as typical of heaven ; at other times as typical of the Church. From 
 the description of Jerusalem in the vision, it appears to signify the 
 Church triumphant. As God dwelt in ancient Jerusalem, so he dwells 
 in the midst of his Church in heaven. Glorious was the Shekinah, 
 which was the visible manifestation of God's presence; but infinitely 
 more glorious the displays of the Divine Majesty, which are the delight 
 of the Church triumphant in heaven. Saints on earth who are renewed 
 by the Spirit of God, and the general assembly of the saints in heaven, 
 are called the New Jerusalem, because of the completion of that holi- 
 ness which will form their bright and unfading ornament. 
 
360 THE BLESSEDNESS OP HEAVEN. 
 
 4. John saw the neio Jerusalem descending from heaven. Every be- 
 liever is of heavenly origin and descent — he is of the blood-royal of 
 
 heaven he can boast of a more ancient, and honourable, and glorious 
 
 "heraldry than any of the princes of the earth. *' He is born again, not 
 of blood, nor of the will of man, but of God." It is probable that there 
 was, before the eyes of John, the actual appearance of a city coming 
 down from on high, and delineated in all its splendour upon the firma- 
 ment of the sky. There was something infinitely imposing in the gene- 
 ral outline of the city — it resembled a bride adorned for her husband. 
 Christ, the author of perfection and beauty, imparts beauty and perfec- 
 tion to his Church. Are they comely? It is by his comeliness put 
 upon them. Are they arrayed with a robe of righteousness ? It is a 
 robe of righteousness of his making. Are they adorned with the gar- 
 ments of salvation ? They are garments which he prepares, and which 
 he gives. AVho can conceive the beauty and perfection of saints in 
 heaven ? It is such as to be admired by God himself. Oh ! what 
 must that created glory imparted to the triumphant Church be, which 
 God himself shall look upon — and look upon with delight ! Well may 
 the redeemed on earth lift up their voices, and sing: "It doth not yet 
 appear what we shall be, but we know that, when he shall appear, we 
 shall be like him, for we shall see him as he is." 
 
 II. The Glorious Things wniCH John heard. 
 
 He was ;ilone in Patmos Isle, but his eye was gratified with the most 
 magnificent displays of celestial glory, and his ear was delighted with 
 the°most captivating sounds of heavenly music. He heard the songs 
 of saints, and the songs of angels; but above all, he heard the voice 
 of God. Lord ! make us to hear the voice of thy spirit, that we may 
 live for ever. 
 
 What Avere the utterances of the voice which the apostle heard ? 
 
 1. The voice said: ^'Behold the tabernacle of God is loith men.'' The 
 ancient tabernacle was God's visible residence among the Jewish 
 Church, before the temple was erected. God is no less present with 
 his Church now, than he was then. Miraculous evidences of his pre- 
 sence are Avithdrawn, but his presence remains the same, and his gra- 
 cious and constant communications never cease. Can we contemplate, 
 without astonishment, the merciful condescension of God in taking up 
 his residence with the sons of men, never to be withdrawn ? "He will 
 dwell among them." 
 
 2. The voice said: "'They shall he his people.'' From eternity they 
 ■were his, by sovereign gracious choice ; in time they became his by 
 creation and by preservation : but in a sense more important than them 
 all, they became his by redemption. They shall be his to know him — 
 to'beho'ld his attributes glorified by the righteousness of Christ; they 
 shall be his to love him, to surrender to him all the afl'ections of their 
 nature; they shall be his to praise him, and to ascribe to him that 
 glory and honour which it is God's right to receive, and man's highest 
 felicity to give ; and they shall be his to enjoy him as the fountain of 
 all their joy, as the strength of their heart, and their portion, for ever. 
 
 3. The voice said : ''God himself shall be tvith them, and he their God.'' 
 God was with them on earth ; he never left them, no, not for an hour, 
 and he shall be for ever with them in heaven. On earth, they knew 
 
THE CHRISTIAN A SOJOURNER. 861 
 
 God's presence through a medium, but in heaven they shall have his 
 presence without a medium, seeing him face to face. What God has 
 been to them in time, he will be to them for ever — *'he will be their 
 God." He will be theirs, to admit them to the most delightful fellow- 
 ship with himself — he will be theirs,, to admit them to the most glo- 
 rious discoveries of his nature, essence, perfections, purposes, and 
 works, — and he will be theirs, to fill their expanded minds, and the 
 wide capacity of their desires, with the richest communications of his 
 boundless goodness. 
 
 When these splendid blessings are given to the people of God, every 
 description of misery shall have disappeared, never to becloud the com- 
 forts of the Church, or to interrupt her refined enjoyment. The tears 
 of sorrow shall no more bathe the cheeks of the followers of the Lamb ; 
 they shall no more become the victims of death's tyrannical dominion ; 
 the cup of mingled sorrow shall no more be presented to their lips ; 
 as the cause of sorrow shall be removed, there shall be no more weep- 
 ing and crying, the expression of sorrow ; there shall be no more pain, 
 either of body, produced by maladies lingering and acute, or of mind, 
 produced by afflictions perplexing and severe. When these mighty 
 deliverances are eflfected, then " the former things shall have passed 
 away." Sin shall have passed away, and unspotted holiness shall 
 enjoy the exercise of undisturbed authority ; enemies shall have passed 
 away, to be exchanged for friends whose love shall never decay ; pow- 
 erful temptations shall have passed away, to be substituted by the 
 most secure enjoyments ; and stormy tempests shall have passed away, 
 to be followed by the tranquillity of eternal peace. Let all hear the 
 encouraging voice of God : " Be thou faithful unto death, and thou 
 shalt receive a crown of life." hear the following encouraging 
 accents! — and when you hear them, may the Spirit efi"ectually apply 
 them: *' He that overcometh shall inherit all things, and I will be Ma 
 God, and he shall be my son." Amen. 
 
 LX.— THE CHRISTIAN A SOJOURNER. 
 
 <« Pass the time of our eojourning here ia fear." — 1 Peter i. 17. 
 
 Wb are so wedded to this world, that we have constant need of ex- 
 hortation. The Apostle Peter, in the previous verses, endeavours to 
 cheer Christians with the hope of immortality, v. 13, and then exhorts 
 them to maintain a holy deportment ; and as they called on the Father, 
 or called God their Father, who was an impartial judge of all human 
 conduct, it became them to pass the time of their sojourning here in 
 fear. 
 
 I. The Christian is a Sojourner. 
 
 A sojourner is one who dwells in a strange country, and has no pos- 
 session in it of his own. Thus, " Abrara went down to Egypt to 
 sojourn there." He felt himself a stranger and a pilgrim, and by his 
 31 
 
362 THE CHRISTIAN A SOJOURNER. 
 
 unsettled state, he was kept in mind of tlie city wliich hath fonnda- 
 tions — that is permanent and stable, whose building is the living God. 
 See Heb. xi. 8, 9. 
 
 So a Christian is absent from his native country. He is born from 
 above. His home is heaven. The body is but the house of the soul's 
 pilgrimage, in -which she is confined during her exile from home. 
 
 II. A sojourner is at a distance from Ms relatives. 
 
 Some of these may be "with him, but how many have departed to the 
 land of the blest ! 
 
 There his best friends and kindred dwell. 
 There God his Saviour reigns. 
 
 III. A sojourner is sometimes exposed to rough treatment from 
 the natives. 
 
 They cast out his name as evil. They deride and persecute him. 
 His principles, pursuits, exertions, and hopes are hated by the wicked. 
 
 IV. A sojourner is hut little Jcnoivn. 
 
 His friendship, his companionship, are not courted. He has plea- 
 sures, and bright anticipations of future bliss, to which sinners are 
 strangers. 
 
 V. A sojourner has no inheritance in the country through which 
 Tie is travelling. 
 
 «<This world is not our rest; it is polluted." He seeks a "better 
 country," that is, a heavenly one. Why fix his affections on earthly 
 things, which are transient and unsatisfying ? 
 
 VI. Their pilgrimage here is hut short andjieeting. 
 
 They are in this world for a certain season, and for some certain 
 end ; they have their work to do, and their measure of suffering to 
 endure, Christ has called them to work in his vineyard, and he will 
 soon call them to their reward. 
 
 VII. The Christian must pass tlie time of his sojourning here in 
 fear. 
 
 Not in slavish fear, for there is no necessity for that. Rom. viii. 15._ 
 But in reverential fear — in fear of sin — in fear of offending God — 
 in fear of temptation — in fear of loving the creature more than God. 
 But more particularly, 
 
 1. Let us live as though we are really not at home, manifesting by 
 our conduct, deadness to the world, and earnest pursuit of spiritual 
 and celestial happiness, that we belong to a better country, that is, a 
 heavenly one. 
 
 2. Let us not strike deeply our roots here, nor encumber ourselves 
 with the clay of this world, considering what a journey we have to take, 
 what a race we have to run. 
 
 3. Are you sojourners ? Remember that the eyes of the natives aro 
 
PRESUMPTION IN THE WARFARE FORBIDDEN. 363 
 
 upon you ; they will make no allowance ; show you no mercy ; scruti- 
 nize your actions. 
 
 4. Recommend the gospel while you sojourn to those around you, by 
 a corresponding temper. Make up your mind to suffer. A traveller 
 does not expect to find at an inn, all the comforts of home. 
 
 5. In a short time you will be at home in your Father's house. What 
 is dying? It is going home, entering the port, taking the spoil, and 
 enjoying the fruits of a glorious victory. Soon you will have done with 
 ail the unkindness, suspicions, and censures of those who surround you. 
 
 LXI.— PRESUMPTION IN THE CHRISTIAN 
 WARFARE FORBIDDEN., 
 
 <' Let*Dot him that girdeth on his harness boast himself as he that putteth it ofiF."— 
 1 Kings xx. 11. 
 
 Pride dwells in the heajt of man. Pride frequently induces pre- 
 sumption, the fruitful source of misery and ruin. Hence we need to 
 be cautioned against it, that we may be clothed with humility; for 
 " before honour is humility." 
 
 For once Ahab the king of Israel speaks sensibly, in the answer which 
 he sent to Ben-hadad, the king of Syria. Ben-hadad, priding himself 
 in his military valour, in the vast number of his hosts, v. 1, expected 
 no less than the defeat of the Israelites, and the capture of Samaria, 
 v. 10. — It is not numerous and potent armies that always succeed, — as 
 history proves. God is the Governor among the nations, and often 
 "brings the princes of the earth to nought." *' The race," says Solo- 
 mon, "is not to the swift, nor the battle to the strong." Beautifully 
 appropriate, therefore, was the answer of Ahab, "Let not him that 
 girdeth," etc. 
 
 The text may very properly be applied to the Christian warfare, and 
 act as a check to presumption and self-dependence. 
 
 I. The Christian is Engaged in a Warfare. 
 
 The exhortation in the Scripture to "war a good warfare," "quit 
 you like men, be strong ;" and, " wherefore take unto you the whole 
 armour of God, that ye may be able to stand in the evil day, and having 
 done all to stand," and many others, imply that the Christian is a 
 soldier called to do battle against powerful adversaries. These adver- 
 saries are, 
 
 1. Sata7i and the powers of darkness. Believers have been translated 
 by Divine power from the kingdom of Satan into the kingdom of God's 
 dear Son. This conquest is ever galling to the prince of the power of 
 the air, who is restless to retake the captive he has lost. Therefore he 
 constantly invades the Christian with all his subtlety and fascinations. 
 Hence we read of the "wiles of the devil," Eph. vi. 11 ; of "the fiery 
 darts of the wicked one," Eph. vi. 11 ; and of the " snares of the devil ;" 
 
364 PRESUMPTION IN THE WARFARE FORBIDDExV. 
 
 1 Tim. V. 7. "We wrestle not against flesh nnd blood," merely, "but 
 agfiinst principalities," etc, Eph. \\. 12. 
 
 2. The u-orld. This is Satan's seat and empire; he is called "the 
 God of this world;" "the friendship of the world is enmity against 
 God." Is there any thing in this world friendly to the Christian's 
 growth in grace ? Is it not full of snares ? The world must be over- 
 come. Its maxims, pleasures, riches, etc., must be made subordinate 
 to the higher pursuits of Christian profession. What multitudes have 
 been seduced and conquered by the world ! 
 
 3. The human heart, which naturally is " deceitful above all things 
 and desperately wicked." What Christian does not exclaim, "In me, 
 that is, in my flesh dwelleth no good thing." Thus the Apostle felt the 
 struggle, Rom. vii. 14, etc. 
 
 4. There are many contests incident to human life, and also to the Chris- 
 tian profession. There is adversity — poverty with its chilling influence 
 — sickness with all its pains and languor — bereavement with all its 
 mourning and bitter pangs — temptations, with all their power and 
 
 darkness, and persecution with all its enmity and cruelty. What is 
 
 the design of all these foes, but to cast down and destroy the Christian ? 
 
 II. Armour is Provided for the Christian Warfare. 
 
 The Christian soldier must have arms, or he cannot resist his foes ; 
 he is not suflUcient to select weapons for himself. This is never left to 
 the soldier's choice. Divine and not carnal weapons must be used. 
 " The weapons of our warfare are not carnal," etc. God has provided 
 every weapon of combat, and all the armour of defence, and given 
 directions for their use. 
 
 This Armour is distinctly specified, Eph. vi. 14, etc. 
 
 This armour must be girded on. The " wAoZe" of it must be put on, 
 Eph. vi. IC. Every part of the man is vulnerable, and must therefore 
 be defended. Which of the weapons can be dispensed with ? Not the 
 sword, not the shield, not the breast-plate, not the helmet, etc. Neglect 
 to take one of these, and you insult the Captain of salvation, and peril 
 your souls. 
 
 This armour must be employed against every opposing power — must 
 be kept in use, and never be rehnquished till the earthly tabernacle 
 itself is dissolved. 
 
 III. Success, or Triumph is guaranteed. 
 
 That is, if a person properly becomes a soldier of the cross, possesses 
 the martial spirit, and submits to the directions of the Divine General, 
 opposes and resists his adversaries in the name of God and his strength, 
 he shall obtain the victory. That such shall obtain the victory is 
 certain, 
 
 1. From God's love to them. Those who trust in him and fight for 
 him he will preserve. "No weapon," etc., Isa. liv. 17. 
 
 2. From the Divine aid afforded. He will instruct them — strengthen 
 them — cheer them by his promises, etc. — by the prospect of victory and 
 reward. Eph. vi. 10; Rev. ii. 7, 11, 17. 
 
 3. The armour provided is all-sufficient. With this we may go forth, 
 
PRESUMPTION IN THE WARFARE FORBIDDEN. 865 
 
 like our illustrious Captain, from conquering and to conquer. This 
 armour was never known to fail. 
 
 4. 3Iul(itvdes have overcome. Look at the general assembly of the 
 church of the first-born — to the spirits of just men made perfect, for a 
 proof. "A great number which no man can number." Rev. vii. 
 
 IV. That this Warfare must be Undertaken in a Proper 
 Way. 
 
 •' Let not him that girdeth on the harness boast," etc. 
 
 *' lie that putteth it off;" this is expressive of victory; it is spoken 
 of one who had reason to boast. Great is the pleasure of the successful 
 warrior as he lays aside his armour after victory. Imagine the spec- 
 tacle. 
 
 *' He that putteth it on " is a mere recruit. To him conflict is pro- 
 spective, and not retrospective. It is therefore absurd to boast. For, 
 observe — 
 
 1. He that putteth on the armour is inexperienced. Boasting or con- 
 fidence, if admissible at all, is only for the experienced wai-rior who 
 understands military tactics, the cunning, malice, and strategems of 
 
 the enemy. How inexperienced is the young Christian ! Let him 
 
 not boast, but rather pray for an increase of wisdom — a better know- 
 ledge of himself and the character of his enemies. Let him study the 
 lives of Christian warriors as narrated in the Bible, and the biographies 
 of good men. 
 
 2. He that putteth on the armour has not obtained the victory ; he that 
 putteth it off has; therefore the former has nothing to boast of. The 
 cause for boasting has yet to come. How absurd to boast of that which 
 to us appears uncertain. 
 
 3. lie that engages in Christian warfare has nothing, and can do nothing 
 in lohich he may boast. All his armour is Divine — his wisdom, strength, 
 and success, come from God. It is "he that reacheth the hands to 
 war, and the fingers to fight." Ex. xv. 2 ; Ps, xviii. 32 ; 2 Cor. iii. 5. 
 Therefore, 
 
 Fut on the armour with humility. It is an honour of which we are 
 unworthy to be made Christian soldiers. 
 
 Ptit on the armour with self-distrust, but with trust in God. The most 
 confident are the most exposed ; and the most humble the most safe. 
 "When I am weak then am I strong." Why? Because the deep con- 
 sciousness of my own weakness will induce me to shun scenes of tempta- 
 tion ; keep me from aspiring after high and responsible stations, and to 
 pray without ceasing, " Hold thou me up, and I shall be safe." 
 
 Fut on this armour with courage, and in expectation of overcoming, 
 and receiving the warrior's crown. 
 
 Think again how many boasters have come short. Witness Ben- 
 hadad, Goliath of Gath, Nebuchadnezzar, the Pharisee in the temple, 
 Peter, etc. " Let him that thinketh he staudeth take heed lest he fall." 
 
 31* 
 
366 THE DAY OF SALVATION. 
 
 LXIL — THE DAY OF SALVATION. 
 
 " Behold now is the accepted time ; behold, now is the day of salvation." — 2 Cor. 
 Ti.2. 
 
 Nothing is so important as the salvation of the immortal soul — 
 Nothing in this -world is so -worthy of our thought and attention. Other 
 things are temporary ; salvation i* everlasting. Hence all the Scrip- 
 tures are in earnest about it. God is in earnest, Christ is in earnest, 
 and the Holy Spirit is in earnest for the salvation of guilty man. 
 
 The second verse of this chapter ought to have followed the last verse 
 of the preceding chapter. In its present position it greatly disturbs 
 
 the connection between the first and third verses. The text embodies 
 
 the following sentiments : 
 
 I. All mankind as ruined transgressors need salvation. 
 
 Man has broken the righteous law of heaven — he is a rebel — under 
 the dominion of sin — defiled — under sentence of condemnation. 
 
 II. Salvation has been provided. 
 
 The terms, "the accepted time," "the day of salvation," imply this. 
 See Isa. xlix. 8. The advent of the Messiah was the time of God's 
 pleasure or benevolence, of which all the faithful were in expectation ; 
 and the day of salvation was the time in which his salvation should be 
 manifested and applied. 
 
 1. Christ became the Author of salvation. In covenant arrangement 
 he was accepted as the Mediator. He was eminently qualified for the 
 undertaking. Possessed of a Divine nature Became man. 
 
 2. He made reconciliation for iniquity. He shed his blood for the 
 remission of sins; 2 Cor. v. 20, 21. As a proof of the acceptance of his 
 sacrifice, God raised him from the dead. 
 
 3. AH sinners who believe in him are fully accepted — "made accepted 
 in the beloved." Christ is their substitute — their Ransomer, and 
 Surety. 
 
 4. This Salvation is freely offered to the vilest of the vile — without any 
 preparation on the part of the sinner. Rev. xxii. 17; John vi. 37 ; vii. 
 37 ; 1 Tim. i. 15. 
 
 III. Noto is the day of salvation. 
 
 It has been so since the birth of Christ, and will be till time shall be 
 no more. The first promise was the first glimmering of light — the 
 patriarchal age was the beginning of the dawn — the time of the pro- 
 phets was the approach of the morning. But Messiah's birth ushered 
 in the full and glorious day of salvation. 
 
 It is the day of salvation — for we have the ministry of salvation in 
 abundance. We have the means of salvation. We have the privileges 
 and enjoyments of salvation. 
 
Messiah's work finished. 367 
 
 lY. Koio is the accepted time. 
 
 While we have life — this is frail and uncertain — and will soon end. 
 There can be no acceptance after death, if not reconciled now. 
 
 While we are placed in favourable circumstances. Our position in life 
 may be changed, and we may be placed under unfavourable influ- 
 ences, etc. 
 
 While we are young and healthy — while our intellectual powers are 
 ill vigour — while we have powerful and favourable convictions — now is 
 the accepted time. 
 
 V. TnE NEGLECT OF THIS Salvation loHl bc followed hy punish' 
 ment. 
 
 To neglect is to abuse the love of God — to insult Christ as the un- 
 speakable gift of God — it will produce bitter regret, guilty remorse, 
 and a consignment to perdition. 
 
 LXIII. — MESSIAH'S WORK FINISHED. 
 
 " It is finished." — Jonx six. 30. 
 
 I. The Humiliation and Sufferings of Christ ttere Finished. 
 
 1. His humiliation was profound. He became man — poor — had not 
 where to lay his head. 
 
 2. His sufferings were intense, arrayed in mock royalty — was crucified 
 — endured Divine vengeance. 
 
 3. But the sufferings and humiliation of Christ were now termiiiattd. 
 
 n. The Prophecies of the Old Testament were nott fully 
 Accomplished. 
 
 1. The prophecies had predicted all the remarkable events in the 
 Saviour's life. Birth — rejection by the Jews — meek in sufferings — 
 numbered with transgressors — bone not to be broken. 
 
 2. These prophecies received their full accomplishment. 
 
 III. The Mosaical Dispensation was now for ever Abolished. 
 
 1. It was only a typical dispensation. 
 
 2. It was abolished ; oblation and sacrifice ceased — veil of temple 
 rent ; indication of Divine authority for its abolition. 
 
 3. The Jews no longer the exclusive objects of Divine favour, gospel 
 to be preached to Gentiles also. 
 
 IV. The Redemption of the Guilty was now Completed. 
 
 1. Man required redemption. 
 
 2. Justice and veracity of God required satisfaction for sin. 
 
368 THE SOUL NEGLECTED. 
 
 3. Satisfaction Tras rendered by the Saviour in the nature that had 
 sinned, and to the extent that the law required. 
 
 V. The Empire of Satan was for eyer Destroyed. 
 
 1. The world was in bondage to Satan — led captive by him at his 
 will. 
 
 2. This enemy was conquered by Christ — at his temptation in the 
 wilderness — when he expelled him from those whom he had possessed 
 — at his cross. 
 
 CONCLUSION. 
 
 Be grateful for the dispensation under -which you live. 
 
 LXIV.— THE SOUL NEGLECTED. 
 
 '•And as thy servant was busy here and there, he was gone." — 1 Kixas xx. 40. 
 
 TiiK prophet, under the parable of a prisoner, as appears from the 
 context, V. 35, making Ahab to judge himself, denounceth God's judg- 
 ment against him for sparing the life of that infamous king, Ben-hadad. 
 " Thy life shall go for his life," v. 42. This was fulfilled at the battle 
 of Ramoth-gilead, where he was slain by the Syrians, ch. xxii. 34, 35. 
 
 In applying the subject to ourselves, it is evident from God's word, 
 that we have all a trust committed to us. All Christians, as well as 
 ministers of the Gospel, are called upon to labour for God, and to save 
 souls from death. Hence he has endowed us with ability, and placed 
 us in suitable spheres, and promised his blessing to crown our efforts 
 with success. 
 
 I. That man Possesses the Ability to do Good. 
 
 Man is not created to live for himself alone. He is a social being, 
 and designed by his great Creator to minister to the welfare of the 
 human family. Man cannot renounce his responsibility, and say like 
 
 Cain, " Am I my brother's keeper ? "■ Jesus Christ taught by his 
 
 precepts, and by his holy, devoted, and benevolent life, what should be 
 the characteristics of man. " He went about doing good." 
 
 1. God has given to some intellectual ability. They have learning — are 
 possessed of useful knowledge. They should be lights in the world, 
 irradiating the surrounding moral and spiritual darkness. Phil. ii. 15. 
 
 Some have a good understanding of Bible truth — of the doctrines 
 of Christianity — and have an experimental acquaintance with Christ's 
 mediatorial love. Let such enter into the Sunday School and become 
 "teachers of babes," or ascend the walls cf Zion, and " cry aloud and 
 spare not;" let them blow the gospel trumpet, that they who are ready 
 to perish may come to Christ. 
 
 2. To some God has given uealth; and of that which he has so freely 
 
THE SOUL NEGLECTED. 369 
 
 given they should be -wiUing to communicate, "The gold and the 
 silver are his, and the cattle upon a thousand hills." Who has given 
 them mental ability, enterprise, health of body, and favourable circum- 
 stances for the accumulation of wealth ? God has done it — made them 
 steward3 of his bounty, and "it is required of stewards that a man be 
 found faithful." 
 
 3. Some have influence. And this exercised in a Christian spirit may 
 produce happy results. The influence of a parent, of a master, of a 
 friend, is often felt. — Such influence is not to be of a coercive character, 
 — but gentle, loving, and persuasive. 
 
 II. That the Salvation of Sinners should be the Special 
 Object of Zeal and Labour. — Rom. x. 1. 
 
 It is good to promote the temporal welfare of man — to ameliorate 
 distress — to bless the sons of poverty — to visit the afilicted — to con- 
 tribute to institutions designed for the relief of the wretched, etc. ; but 
 the salvation of the sinner outvies all these. 
 
 1. The soul is ruined by sin — it is exposed to everlasting perdition. 
 
 2. The soul is of immense loorth — formed for God and eternity — 
 capable of enjoying infinite bliss in heaven, or of enduring infinite evil 
 in a state of retribution. Then think of its vast and capacious powers 
 — of the value which God and all heaven fix upon it. Mark viii. 36. 
 
 3. The soul may be saved. Jesus has died to save it. That salvation 
 is adapted — it is rich and free ; 1 Tim. i. 15 ; John vi. 37 ; Rev. xxii. 17. 
 
 4. The salvation of sinners maybe effected; — by preaching — by 
 personal entreaty — by believing prayer — by the circulation of know- 
 ledge. Thus acted the Apostles, and all who have been eminent for 
 winning souls to God. — Parents should be anxious for the salvation of 
 
 their children. Solemn and responsible is their trust ! Ministers 
 
 are responsible for the salvation of their hearers — they must " warn 
 every man," etc. — must "watch for souls as those that must give an 
 account." 
 
 III. That the Pressure of Temporal Engagements often 
 Prevent such an Accomplishment. "Thy servant vras busy 
 here and there, and he was gone.^' 
 
 The minds of some persons are absorbed by trade. This occupies their 
 constant attention. They never make it subordinate to holier and 
 loftier pursuits. " Busy here and there," many neglect their own 
 souls, and those of others. And yet they must soon die, and what will 
 this total absorption do for them then ? 
 
 The minds of some are absorbed by domestic concerns. They are 
 "busy here and there" to promote bodily happiness, and domestic 
 comfort, which they seem to regard as supremely important. Always 
 solicitious what they shall eat, with what they shall be clothed, etc. 
 Death comes and takes them away amid all their anxious solicitude — 
 their souls unsaved, etc., and immense good left undone ; Luke x. 40 — 42. 
 
 Some are carried away by worldly pleasure — vain amusements, etc. 
 
 It is not to be denied that many professors of religion are thus cha- 
 racterized ; are " busy here and there," while religion and its vai'ious 
 services and duties are neglected. 
 
 Y 
 
370 THE SOUL NEGLECTED. 
 
 Thus through an inordinate attachment to the busy concerns of life, 
 Bolemn trusts are neglected. Faculties are not improved — property 
 not rightly aj>plied — influence not turned into aright channel — the soul 
 subjected to the body, etc. 
 
 And ivJiai is the consequence? "And as thy servant was busy 
 here and there, he was gone." Apply this to the souls committed 
 to your care, and whose salvation you have neglected. 
 
 It may be the case of a youth whose mind was tender and susceptible 
 of impression. But while you were busy here and there, he "was 
 gone" up into manhood; the propitious period of youth passed away, 
 and through the influence of temptation, and different associations, the 
 mind is no longer susceptible of impression. 
 
 It may be the case of a friend, neighbour, or relative. You might 
 have blessed them, but you were " busy here and there," and God, who 
 appoints the bounds of human habitation, removed them from the reach 
 of your solicitude. You looked, but they were gone, and not saved by 
 your instrumentality. 
 
 Then how many die before you are aware, and whom you intended 
 to bless. This will apply to some in the congregation, upon whom the 
 attention of the minister was fixed — some in the Sabbath School whom 
 tbe teacher intended to warn and advise — some brother in the church 
 who required quickening or strengthening ; — but while you were " busy 
 here and there" with the trifles of earth, death has cut them down — 
 they are " gone" to the chambers of the grave, and their faces will be 
 seen no more. 
 
 Do you wish to bless any one ? do it quickly ! He will soon be 
 gone. Your children, your relatives, your friends, etc., will soon be iu 
 the grave. 
 
 IV. That such neglect involves most painful consequences. 
 
 1. Bitter regret. That the world and its trifles have been allowed to 
 prevent the accomplishment of a mighty purpose. 
 
 2. Immense loss. Probably the loss of a soul or souls. Oh ! if we had 
 warned them — instructed and guided them, they might have been saved. 
 fearful loss! "What is a man profited if he gain the whole world 
 and lose his own soul? " 
 
 3. Irreparable loss. " The harvest is past," etc. You can warn him 
 no more — ofi"er Christ to him no more! 
 
 4. Criminality before the judge. "What a poor excuse to make ! " Thy 
 servant was busy here and there." How mean will all worldly posses- 
 sions then appear! All our excuses will be inadmissible at the great 
 day. We must then give a true account, and shall be punished for 
 abusing our trust. Matt. xxv. 30. 
 
REDE3IPTI0N BY THE BLOOD OP CHRIST. 371 
 
 LXV. — REDExMPTION BY THE PRECIOUS BLOOD 
 OF CHRIST. 
 
 " Forasmuch as ye know that ye were not redeemed with corruptible things, as silver 
 nnd gold, from your vain conversation received by tradition from your fathers ; but 
 with the precious blood of Christ, as of a lamb without blemish and without spot; who 
 verily was foreordained before the foundation of the world, but was manifest in these 
 last times for you, who by him do believe in God, that raised him up from the dead, 
 and gave him glory, that your faith and hope might be in God." — 1 PiiT. i. IS — 21. 
 
 The Apostle Peter, in the preceding verses, advises Christians as to 
 their behaviour in the world ; and was anxious, as it appears, that they 
 should no longer cling to ancient Jewish ceremonies and usages, which 
 by the coming of Christ had been entirely abrogated. They had been 
 redeemed by the precious blood of Christ, from their vain conversation, 
 etc., and introduced into the glorious liberty of the children of God. 
 
 I. Redemption is necessary. The introduction of sin into this 
 world renders it needful ; for consider vrhat sin has done. 
 
 It has alienated the soul from God. Man is now a "hater of God, an 
 enemy by wicked works." Eph. iv. 18; Col. i. 21. 
 
 Alienation leads to transgression. The righteous laws of heaven are 
 treated with contempt. " There is no fear of God before their eyes." 
 Eom. iii. 9, etc. , 
 
 Sin has defiled the soul It has defaced the image of God. It has 
 corrupted the desires, affections, thoughts, purposes, etc. The apostlo 
 dwells at large on the corrupt state of the soul. Rom. i. 
 
 Sin has blinded the soul. See 2 Cor. iv. 8, 4. 
 
 Sin has enervated the soul. It is " without strength," Rom. v. 6. 
 And as to spiritual exercises, the soul is dead, Eph. ii. 1. 
 
 Sin, therefore, is the death of the soul. Not only enervated its powers, 
 but placed it under arrest to the Divine law. The sentence has gone 
 forth. " The soul that sinneth shall die." The transgressor is " cursed." 
 
 II. Christ was foreordained before the foundation of the world 
 as the Redeemer. 
 
 The God of Love, foreseeing the lapsed and ruined condition of man, 
 devised the plan of redemption — and entered into covenant with his 
 only begotten Son to become the Redeemer. See Gen. iii. 15: Micah 
 V. 2; Rom. iii. 25; xvi. 25, 26; Eph. i. 4; iii. 9—11 ; Rev. xiii. 8. 
 
 What a delightful thought is this! — the Almighty was interested in 
 my elevation from the fall, ages before that fall took place ! How 
 great, nay incomprehensible, was that love that rested upon objects so 
 vile and odious ! 
 
 Jesus Christ, then, is the appointed Redeemer. This is his name and 
 office to all generations. It is a rich and glorious name, fragrant as 
 "ointment poured forth." Milhons on earth and in heaven ascribe 
 to him this character, and will do it for ever, for they have been re- 
 
372 REDEMPTION BY THE BLOOD OF CHRIST. 
 
 deemed by liis precious blood. To each of them he said, as he hushed 
 their fears and inspired their hopes, " Fear not, I have redeemed thee; 
 I have called thee by my name; thou art mine." 
 
 III. Christ came into the world to effect the work of redemption. 
 ** Was manifest in these last times for you.'' 
 
 Manifest in the likeness of men — took upon himself the form of a 
 servant — became "a partaker of flesh and blood." How great the 
 condescension of the Son of God ! Think of his pre-existent glory in 
 contrast with his humiliation on earth, those sad scenes of hunger and 
 thirst, of contempt and persecution, of mental darkness and anguish, 
 
 of bodily inflictions and the shedding of his blood. Yet all this was 
 
 necessary. The objects of his redemption were human; " it behoved 
 him to be made like unto his brethren." 
 
 IV. Jesus Christ was perfectly holy. "A lamb without blemish 
 and without spot." This was absolutely necessary. Heb. iv. 15 ; 
 vii, 26—28. 
 
 This perfect purity was proved by his perfect conformity to the 
 Divine law. "I came not to destroy the law, but to fulfil the law." 
 The testimony of Jehovah is sufiicient. ♦' This is my beloved Son, in 
 whom I am well pleased." 
 
 V. Jesus Christ redeemed hy his precious hlood. "Not redeemed 
 with corruptible," etc. 
 
 Created things could not purchase the souls of men; .else the sacri- 
 fice of Christ had not been ofi"ered ; cbuld anything less have done, 
 Jehovah would not have given up his only begotten Son. Even silver 
 and gold, the most valuable medium of commerce among men, bear no 
 proportion in their value to one lost soul, for there should be a con- 
 gruity or agreement between the worth of the thing purchased, and the 
 valuable consideratioji which is given for it; and the laws and customs 
 of nations require this. On this ground, perishable things cannot be 
 placed against the soul which is immortal. Nothing, therefore, but 
 such a ransom pj-ice as God provided could be a sufiicient ransom. 
 
 Levitical sacrifices were insufiicient to procure redemption. Gra- 
 phically stated by the apostle, Heb. x. 1 — 14. 
 
 The precious blood of Christ alone paid the penalty, satisfied Divine 
 justice, and rolled away the curse. This is most graciously stated, 
 Isa. liii., Rom. iii., and Heb. ix, 10. The cattle upon a thousand hills 
 might have bled; the gold of a thousand treasuries might have been 
 piled up in vain. Blood divine was its only price ; and for the soul's 
 redemption that blood was shed. On Calvary this ransom was paid; 
 and in the salvation of the penitent malefactor, a pledge of its accept- 
 ance was given. "God gave Egypt for his people's ransom of old, 
 Ethiopia and Seba for them, because they were precious in his sight 
 and honourable." But in the redemption of man from sin, "no men- 
 tion shall be made of the gold of Sheba, the topaz of Ethiopia, or the 
 fine linen of Egypt;" "the precious blood of Christ" was the only 
 sufficient ransom. 
 
 It is called the rRECious blood of Christ, because of his Divine nature 
 — because it has redeemed, or done that which nothing else on earth or 
 
RIGHTEOUSNESS OF SCRIBES AND PHARISEES. 373 
 
 in heaven could have done because it is productive of the most 
 
 valuable blessings. From every pang to -which they were liable through 
 eternity, the redeemed are saved. To every enjoyment to which they 
 can rise through eternity, they are elevated. The robes of glory are 
 washed in the Redeemer's blood. The crowns of glory are placed on 
 the heads of the redeemed by the Redeemer's hand. From his ever- 
 lasting merits flow their everlasting joys. 
 
 YI. Chrisfs redemption was accepted hy tlie Father. lie raised 
 him from tiie dead, and exalted him to his right hand. " That 
 raised him up from the dead, and gave him glory :" v. 21. 
 
 If Christ had not risen, his sacrifice would have been fruitless — our 
 faith and our hope would be in vain; 1 Cor. xv. 12, 13, 14, etc. — But 
 as Christ rose from the dead, our hope of eternal life rests on an im- 
 perishable basis. "That your faith and hope might be in God." Ver. 21. 
 
 YI. Redemption hy the precious Wood of Christ is enjoyed hy 
 faith. "Who by him do believe in God." 
 
 That is, by the preaching of his gospel, attended by the in- 
 fluence of his Spirit, sinners see and feel themselves to he lost, 
 and hy faith are brought nigh to God by the blood of Christ. 
 
 And what is the effect of this ? The Christians to whom Peter wrote 
 had been redeemed from their vain conversation, or former empty, fool- 
 ish, and unprofitable conduct ; and from unmeaning ceremonies and 
 useless ordinances, which they received by tradition from their fathers, 
 rabbins, or doctors. 
 
 All believers are redeemed out of the hand of offended justice — from 
 the guilt, pollution, and dominion of sin. All this they enjoy now, yet 
 it is but the earnest of future bliss. 
 
 IMPROYEMENT. 
 
 1. How precious must the soul be when its redemption required 
 such a price ! 2. How important to have a sensible evidence that 
 we are redeemed ! 3. If not redeemed by the blood of Chri.st, wo 
 must perish. " There remaineth no more sacrifice for sin." 
 
 LXYI. — THE RIGHTEOUSNESS OF THE SCRIBES 
 AND PHARISEES. 
 
 " For I say unto you, that except your righteousness exceed the righteousness of 
 the Scribes and Pharisees, ye shall iu no case enter into the kingdom of heaven." — 
 Watt. V. 20. 
 
 "I AM the Searcher of hearts," is the prerogative of Jesus Christ. 
 This was proved by his teaching. While his auditors were unaware of 
 his scrutiny, he "perceived the thouglits of their hearts;" he "knew 
 32 
 
374 RIGHTEOUSNESS OF SCRIBES AND PHARISEES, 
 
 what was in man." What appeared beautiful and complete in human 
 conduct to superlicial observers, appeared odious and defective to him. 
 What was condemned by the formal and presumptuous received his 
 commendation. See Luke xviii. 
 
 In the context Christ maintains the authority and permanency of 
 
 the moral law. He came "not to destroy it, but to fulfil it." 
 
 He strictly conformed to it, and therefore was fitted for his Mediatorial 
 office. " Such an hipjh priest became us," etc. This is the consolation 
 of the church. See Rom. iii. 20— 2G. 
 
 I. The Righteousness of the Scribes and Pharisees. 
 
 In the time of Christ, the Pharisees were a large and powerful sect. 
 Among them were the Scribes or Doctors of the law, or lawyers. They 
 copied the law for the people, and expounded it. The word Pharisee 
 means separatist; and it originated from their separating from the rest 
 of the Jews 144 years before the birth of Christ, on account of the 
 national corruption ; their aim was to restore the pure worship of God ; 
 but in the time of Christ they had greatly degenerated into mere 
 formalism and hj'pocrisy, on account of v/hich Christ frequently exposed 
 and censured them. 
 
 They professed to conform their lives to the law of God in its external 
 requirements ; and probably there was in them much that was com- 
 mendable ; of which many now are deficient, and yet expect the king- 
 dom of heaven. 
 
 1. They icere frequent in prayer. None prayed more frequently — they 
 had eighty set forms of prayer, and never went into a house or came 
 from it without prayer. They prayed at the corners of streets, they 
 went up to the temple to pray, and prayed at home. 
 
 2. They practised self-denial. They fasted twice in the week, on Mon- 
 days and Thursdays, with great constancy, and frequently on other 
 days. They subjected themselves to great austerities, and denied 
 themselves many indulgences. 
 
 3. They were liberal. Gave tithes of all they possessed, and alms to 
 the poor in great profusion, accounting the same to be meritorious. 
 
 4. Very zealous. Would compass sea and land to make one proselyte. 
 The Apostle Paul was thus zealous. See Acts xx. 3, 4; xxvi. 5; Phil, 
 iii. 5, 6. 
 
 II. Their Righteousness was Defectite. 
 
 1 . In its nature ; it was altogether carnal, not spiritual. It was the 
 righteousness of the mere creature, which is declared to be as filthy 
 rags, and which the Scriptures condemn ; Rom, iii. 20 ; Rom. ix. 30 — 
 33 : X. 2—4. 
 
 2. In its extent. It reached only the external part. What were their 
 prayers, but the service of the lips ? 
 
 3. In its objects. They sought the praise of men more than the ap- 
 probation of God. 
 
 4. In its effects; pride; "I am not as other men" — hardness of 
 heart — blindness of mind — hatred of others — persecution. 
 
LIGHT IN DARKNESS. 375 
 
 III. The Righteousness of a Believer Exceeds the Right- 
 eousness OF the Scribes and Pharisees. "Except," etc. 
 
 1. It is Divine. A believer's righteousness of state, heart, and life, 
 is the creation of God. "We are God's -woikmanship," etc. — That of 
 the Scribes and Pharisees was human, and self-created, and abhorred 
 by God. 
 
 2. It is internal. " The kingdom of God is within you." Rom. ii. 28, 
 29. That of the Scribes and Pharisees was outward pomp and show. 
 
 Matt, xxiii. 25 — 28. And if it is internal, it must be spiritual, 
 
 seeking the approval of God alone. Theirs was carnal; they "loved 
 the praise of men." They " appeared to men to fast." 
 
 3. The righteousness of a believer is a surer ground of trust, and ex- 
 pectancy of eternal life. " They trusted in themselves," etc. Defective 
 as was their practice, lax as were their doctrines, they expected to 
 enter heaven. But "except your righteousness," etc. Man is not 
 accepted on the ground of his own righteousness, for "there is none 
 righteous, no, not one." He is justified by faith in Christ. Rom, v. 1 ; 
 Acts xiii. 38, 39. His sins are forgiven, he is delivered from the law's 
 condemnation and curse, through the grace of God, and this is the 
 ground of his hope of eternal life. " By grace are ye saved," etc. Eph. 
 ii. 8. 
 
 4. The righteousness of a believer is superior in its fruits. It makes 
 the heart humble, benevolent, kind, ardent to do good. Not despising 
 others, but anxious to benefit them. The righteousness of the Scribes, 
 etc., left their hearts unsubdued, and they were characterized by pride 
 and vain glory. They possessed an illiberal and uncharitable spirit. 
 The Christian walks in love ; 1 Cor. xiii. 
 
 improvement. 
 
 1. The folly of trusting to self-righteousness. It excludes from 
 the kingdom of grace and the kingdom of glory. 2. How great 
 the happiness of those whose righteousness exceeds ! etc. 
 
 LXVIL— LIOHT IN DARKNESS. 
 
 " Unto the upright there ariseth light ia darkness." — Ps. cxii, 10, 
 
 Godliness profitable for all things. Its advantages are principally 
 future ; but it has also the promise of the life that now is. Religion 
 meets the present state of man ; in his dangers, difficulties, sorrows, 
 etc. etc. 
 
 I. Give an outline of the Character " Upright. '^ 
 
 1. An upright man is so as it regards himself; looks to his motives, 
 as well as to his actions, and particularly in time of trial. 
 
 2. lie is so as it regards others. lie is not the fine marble chimney- 
 
876 THE ARK A TYPE OP CHRIST. 
 
 piece that hides a smoky chimney, nor the painted tomb that covers 
 corruption and worms. 
 
 3. He is so as it regards God; as to the path he treads, and the 
 creed he embraces. 
 
 II. Remarks on the Character. 
 
 1. This uprightness is not to be considered as a particular grace or 
 dut}', but a general quality, that is to attend every grace, and the 
 performance of every duty. 
 
 2. Such a character may be found -with very considerable imperfec- 
 tion. 
 
 3. Such a character is by no means common in the world and the 
 church. 
 
 III. Exemplify the Meaning of the Blessedness and privi- 
 lege Attached to it. 
 
 1. Light in the darkness of Ignorance. 
 
 2. Light in the darkness of Perplexity. 
 
 3. Light in the darkness of f>oubt. 
 
 4. Light in the darkness of Affliction. 
 6. Light in the darkness of Death. 
 
 LXVIIL — THE ARK A TYPE OF CHRIST. 
 
 " And the ark of the Lord continued in the house of Obed-edom three months ; and 
 the Lord blessed Obed-edom, and all his household." — 2 Sam. vi. 11. 
 
 The history of the Jews is a striking detail of the Providence of God 
 
 towards them >The tabernacle with its furniture and services had 
 
 H typical character. The ark of the covenant, typical of Christ the 
 substance of all the shadows connected with the ceremonial of the 
 Levitical economy. See Ex. xxv. 10 — 22 ; Heb. ix. 4, 5. 
 
 I. The Ark represented the purity and incorruptibility of Jesus 
 Christ. It was made made of the best cedar or shittim wood, to 
 denote its duration and value. 
 
 Jesus Christ is the same yesterday, to-day, and for ever ; and he is 
 precious to all his people. 
 
 II. The Ark represented the divinity of Christ. It was over- 
 laid with pure gold both within and without. 
 
 Jesus Christ was the "brightness of his Father's glory, and the ex- 
 press image of his person." Fine gold is but a faint repi-esentation of 
 Christ's Divine excellencies. " In him dwelt all the fulness of the 
 Godhead bodily." 
 
THE ARK A TYPE OF CHRIST. 377 
 
 III. It represented the legal dignity and glory of Christ. On 
 the ark, and about it, were set golden crowns. 
 
 This indicated the future kingly glory of Messiah. On his head, as 
 the King of kings, and Lord of lords, shall be placed many crowns. 
 Rev. xix. 11. 
 
 IV. In the Ark were deposited the two tables of the moral 
 law. 
 
 The law was written upon the heart of Christ, illustrated in his hfe, 
 and glorified in his death. Rom. viii. 2 — 4. Thus "he magnified the 
 law, and made it honourable." 
 
 V. The Ark had the mercy-seat, and the cherubims of glory 
 overshadowing it. 
 
 In Christ, and in him only, there is mercy for guilty man. John i. 
 51. "Here," said God to Moses, "here will I meet with thee, and 
 commune with thee from between the cherubims, before the mercy- 
 seat, upon the ark of the testimony." Ex. xxv. 22. So Christ is the 
 meeting-place of God with man, in whom he designs to reveal his gra- 
 cious will and pleasure to the fallen creature. 
 
 VI. The ark contained the golden pot of manna, preserved as a 
 memorial of the miraculous interposition of Jehovah on behalf of 
 the Israelites. 
 
 So Christ came down from heaven to suffer and die for man's salva- 
 tion. His death is the life of all behevers'. This is beautifully stated. 
 John vi. 31—85, 48—58. 
 
 VII. The ark contained Aaron's rod that budded. 
 
 Typifying Christ's resurrection, exaltation, and unchanging priest- 
 hood. Though he was crucified through weakness, yet he was raised 
 in power. He was esteemed as a root out of a dry ground, yet he 
 arose as the immortal Saviour, and the mighty God. " I am he that 
 liveth, and was dead; and behold, I am alive, for evermore. Amen; 
 and have the keys of hell and of death." Rev. i. 18. Though cut 
 down by the hand of divine justice, yet he lives, and blooms, and bears 
 the rich fruits of grace for the healing and life of the nations. 
 
 VIII. The Ark was the companion and the blessing of Israel in 
 all their journeys through the wilderness. It was the sure indi- 
 cation that God went with them. 
 
 Christ is with his people always — in all their afflictions and sor- 
 rows — in all their temptations, bereavements, and death. He will be 
 with them to the end of their journey. "Lo, I am with you always," 
 etc. 
 
 IX. When the Ark was carried into the Jordan, the waters 
 divided for the children of Israel to pass through to the promised 
 land. 
 
378 HEAVEN A BETTER COUNTRY. 
 
 It is by Christ that believers safely pass through the Jordan of 
 death. His everlasting covenant, ordered in all things and sure, is the 
 ground of their faith and hope. Resting on him they vrill have peace, 
 and triumph, and joy, and an abundant entrance administered unto 
 them into the everlasting kingdom. 1 Cor. xv. 55 — 57. 
 
 X. The presence of the ark conquered every opposing power, 
 and was ever signalized by complete triumph. 
 
 It overturned the walls of Jericho when carried round them seven 
 days. So shall the walls of Babylon fall, and every high thing that 
 exalts itself against God be cast down by the preaching of the gos- 
 pel, which is the power of God to salvation. He shall reign from sea 
 to sea, etc. 
 
 The ark overthrew Dagon of the Philistines in his own temple, and 
 broke him to pieces. So by Christ, shall all the idols of the heathen 
 utterly perish. He will destroy the Man of sin, even him who sits in 
 the temple of God, and shows himself that he is God — he shall be de- 
 stroyed by the spirit of his mouth, and brightness of his coming. 
 Christ alone shall receive the worship and homage of all the nations, 
 and be crowned Lord of all. Rev. xi. 15. 
 
 IMPROVEMENT. 
 
 1. No one can be happy without an interest in Christ. For the 
 ark of the covenant sanctified the places to which it came ; and 
 blessed the house of Obed-edom, where it continued for a short 
 time. So it is the presence of Christ that makes holy and happy. 
 2. Constantly approach this ark, and receive the richest blessings 
 deposited there. 3. Despise not Christ. He that does so will 
 perish. See the case of Uzzah. 
 
 LXIX. — HEAVEN A BETTEK COUNTRY. 
 
 "But now they desire a better country, that is, a hearenly." — Heb. xi. 16. 
 
 The land of Canaan was a glorious land — the land of promise and 
 high expectation. The possession of it animated the Israelites in all 
 
 their journeys. But the Patriarchs valued heaven more that 
 
 they sought by faith, accounting themselves strangers and pilgrims on 
 
 earth. V. 13. It is a pleasing feature in a believer, when his mind 
 
 is becoming gradually detached from this world, and aspiring after a 
 better country, that is, a heavenly. By this he proves his regeneration 
 by the Spirit, being born from above. 
 
 I. Heaven is a better Country. 
 
 Heaven has various appellations in Scripture. It is called mansions, 
 my Father's house, a city, a kingdom, a temple, an inheritance, the 
 purchased possession ; and here a country, doubtless in allusion to the 
 
HEAVEN A BETTER COUNTRY. 879 
 
 land or country of Canaan, "wliicli was typical of heavenly and eternal 
 rest. 
 
 This country has been revealed. "Life and immortality have been 
 brought to light by the gospel." 
 
 It is impossible to give an adequate description of its unparalleled 
 excellency and glory. 
 
 In what respects is it a better country ? 
 
 1. Because of Us vastness and magnificence. How poor and limited 
 was Canaan — how contracted is this world, or any of the planets, 
 compared with Jehovah's boundless residence ! What is worldly gran- 
 deur compared to the grandeur of heaven ! How poor its crowns, scep- 
 tres, thrones, etc. — Rev. xxi. If one soul outweighs this world in 
 value, how valuable must be a heaven of redeemed souls ! 
 
 2. Because it has never been revolutionized by sin. True, some of the 
 
 angels kept not their first state but the atmosphere of heaven, its 
 
 employments, etc., etc., have never been scathed by sin. It retains its 
 pristine beauty and glory. Its government is perfect. The best govern- 
 ments in this world are imperfect, etc. 
 
 3. It is a more holy country. Satan reigns not there. No depraved 
 hearts there. No polluted associates there. No prevailing lusts there. 
 " They have washed their robes," etc. *' They are without fault be- 
 fore the throne." Rev. xxi. 27. 
 
 4. It is a happier country. Because no sin. All the misery of this 
 world is to be traced to sin. No bodily disease — no tempta- 
 tions — no persecution — • no adversity — no bereavements — no death. 
 
 5. The associations are more refined, exalted, and agreeable. With 
 angels, and the spirits of just men made perfect. All pure, all happy 
 — saints will know each other. Shall reign with Christ. 
 
 Contrast the inhabitants of heaven with those of earth. Here they 
 are earthly, sensual, and devilish. This is a world of commotion and 
 
 moral evil. But in this better country dwells every excellency that 
 
 can ennoble the Christian. 
 
 6. Its employments are better. They stand in the immediate presence 
 of the Triune Jehovah — they are favoured with peculiar discoveries 
 of the nature and perfections of God — and with the great mysteries 
 of providence and grace. 
 
 7. It will abide for ever. Every thing in this world is evanescent — 
 fading — yea, the world itself shall pass away. 1 John ii. 17. But 
 that inheritance is incorruptible — that crown fades not. It is the 
 everlasting kingdom of our Lord Jesus Christ. 1 Pet. i. 4. 
 
 II. Believers Desire this better Country. 
 
 1. Once they did not. They were content with this world. And so 
 it is with all the unregenerate. 
 
 2. They desire this country because they are regenerated by the Spirit. 
 It is natural for them to desire it. By faith in the blood of Christ they 
 have a title to it. Their names are written in heaven. 
 
 3. They are dissatisfied with this world, and charmed and attracted by 
 the better country. 
 
380 THE AXE LAID TO THE ROOT. 
 
 4. They express their desire for it hy constantly engaging in those 
 spiritual exercises ivhich are akin to those of heaven. They love prayer 
 and praise, and all the means of grace, as the preparatives for their 
 heavenly rest. 
 
 Thus they imbibe a disposition kindred to that of the heavenly 
 inhabitants. 
 
 5. They desire it as the result of constant dependence upon Christ. — They 
 hope for it, and daily expect to enjoy it. 
 
 6. They desire it above every other thing. *< Whom have I in heaven 
 but thee?" etc. 
 
 IMPROVEMENT. 
 
 1. Have we seen the vanity of this world, etc. 2. The desire 
 of the saint will soon be realized. *' Your salvation is nearer than 
 when you believed.^' 3. Let sinners forsake the world because 
 unsatisfying and ruinous. 
 
 LXX.— THE AXE LAID TO THE ROOT. 
 
 "And now also the axe is laid unto the root of the trees ; therefore every tree which 
 bringeth not forth good fruit, is hewn dpwn and cast into the lire."— Matt. iii. 10. 
 
 The Metaphor is taken from the Keeper of a vineyard, who, when 
 he has an unfruitful tree, takes the axe, and cuts it down, Luke xiii. 9. 
 John the Baptist reminds the Jews of their disobedient and un- 
 profitable conduct. They had been favoured with rich and distinguished 
 privileges, with the Levitical worship, the ministry of the prophets, 
 and had seen again and again the terrible effects of disobedience, yet 
 they had made little improvement. And he tells them that the time 
 had come when such unfruitful professors should be removed as cum- 
 berers of the ground. "And now the axe," etc. 
 
 I. Point out some instances in ivhich the axe of Divine vengeance 
 has been lifted up against sinners, and which may now he said to 
 he at the root of the trees. 
 
 1. The first instance is the deluge of the antediluvian world. Gen. vi. 
 Noah was sent to warn them, but they regarded him not, and they 
 were hewn down as unfruitful trees. 
 
 2. Sodom and Gomorrah, Gen. xix. 14. Lot faithfully admonished 
 them from the Lord. They were refractory, and Divine justice cut 
 them down. 
 
 3. The fate of Korah, Dathan, and Abiram. See Num. xvi. 31. 
 
 4. The destruction of Jerusalem. Even when John the Baptist uttered 
 the warning voice, the axe was at the root of the trees. Such an 
 awful stroke was this, that it cannot be equalled in history. The 
 Scripture was fulfilled, Luke xxi. 6 ; Matt. xxiv. 21 ; Luke xxi. 24. 
 
god's presence conducting to heavenly rest. 381 
 
 5. The axe of Divine vengeance is now at the root of every sinner, ready 
 to strike t lie fatal blow. For life is short and uncertain — and death may 
 be very near. As it respects the aged and infirm, death has already 
 begun to strike — the tree shakes, and gives symptoms of its approach- 
 ing fall — another stroke, and they are gone. "There is but a step 
 between me and death." 
 
 II. The objects against wTiom this axe may he said to he lifted up. 
 *' Every tree that bringeth not,^' etc. Many bring forth the fruits 
 of sin ; but how few those of holiness ! 
 
 1. All open and profane sinners. These bring forth bad fruit — Tvild 
 grapes. Isa. iii. 10 ; v. 4. 
 
 2. All prayerless Christians. Many who -would be thought Christians, 
 yet live without prayer. There can be no good fruit there. 
 
 3. Such as rest satisfied with the outward form of religion, but deny the 
 power thereof, Matt, xxiii. 33. 
 
 4. Such as rest in their former attainments, and think because they 
 once had good desires and resolutions, and felt their minds occasionally 
 affected vrith Divine things, they must belong to the people of God, and 
 shall surely arrive in heaven at the last. This is a common deception 
 •which Satan injects into the mind. Jude 12. 
 
 III. The awful conseqiiences ofheing found unfruitful. 
 
 Death is the executioner. He conducts from earth to the bar of God ; 
 and as the tree falleth so it lies, etc. "He that is holy -will be holy 
 still; he that is filthy," etc. As death leaves us "so judgment finds us. 
 What an influence has conduct here upon our future destiny! "The 
 •wicked shall be cut off from the earth," Prov. ii. 22. " The -wicked is 
 driven away in his wickedness." 
 
 The final doom is avful. "And cast into the fire, being -worthless," 
 Rev. xxi. 8 ; Ps. ix. 17. This is a doom of which we can form but an 
 imperfect conception ; and therefore it is indescribable. 
 
 It is one of severe mental agony — of torturing recollection — of una- 
 vailing regret — and it is entirely without hope. 
 
 What meanest thou, sleeper ? Arise, and call upon thy God, lest 
 thou perish. Turn to the Lord -with a contrite heart — look to Christ 
 for his saving grace, and to the Spirit to strengthen thee -with all might 
 by his Spirit in the inner man. 
 
 LXXI.— GOD'S PRESENCE CONDUCTINa TO HEA- 
 VENLY REST. 
 
 "My presence shall go -with thee, and I will give thee rest." — Ex. xxxiii. 14. 
 
 It appears from this chapter that the situation of Moses was a very 
 painful one. On his return from the mount where he had intimate 
 fellowship with God, he found the children of Israel •worshipping tho 
 
882 god's presence conducting to heavenly rest. 
 
 golden calf which they had made. Jehovah threatened to leave them 
 in the wilderness, and to destroy them. The people were so alarmed 
 that they instantly stripped themselves of their ornaments, and wept. 
 While in this dreadful dilemma, God called Moses to enter the taber- 
 nacle. There Moses interceded for them, and the text is the gra- 
 cious answer of God to his prayer. 
 
 I. Observe the analogy in the condition of the ancient 
 Israelites, and God's people now. 
 
 There is a striking analogy in the condition and circumstances of 
 ancient Israel, and God's Isi-ael now. For instance, the ancient Isra- 
 elites were in the land of Egypt, and in the house of bondage. It was 
 a land of toil, wretchedness, and misery. God mercifully interposed 
 and delivered them from the yoke of the oppressor. Is not this repre- 
 sentative of God's people now? They have been in bondage to Satan, 
 to sin, and the law. Ijut God by his marvellous grace has made them 
 free. Col. i. 12, 13. 
 
 The children of Israel journeyed through the wilderness, and were 
 subject to hunger, thirst, and various dangers. And what is this 
 world but a desert through which all true believers are travelling ? It 
 is a dreary desert, beset with troubles and dangers on every hand. 
 
 The Israelites were journeying to Canaan, the promised land. The 
 land promised to Abraham, Isaac, and Jacob — that goodly land which 
 Moses desired to see — "a good land, a land of brooks of water, of 
 fountains and depths that spring out of valleys and hills ; a land of 
 wheat and barley, and wines, and fig-trees, and pomegranates," etc. 
 
 Deut, viii. 7 — 10. Believers are journeying to that heaven of which 
 
 Canaan was but a faint type. It is a " better country, that is, a hea- 
 venly" one. It has been purchased and prepared by Christ, and he 
 prepares all his people for it. It is the land where Jehovah dwells 
 and reigns, and all his angels and saints appear with him there in 
 glory. 
 
 But numerous enemies, conflicts, adversities, afflictions, and death 
 itself, await the Christian before he can enter the heavenly Canaan. 
 <'It is through much tribulation that he must enter the kingdom of 
 God." Hence he needs the Divine presence to conduct him on his 
 journey. 
 
 II. The Promised Presence. *' My presence shall go with thee.'' 
 The presence of God is frequently declared in the Scriptures. 
 
 1. We read of his essential presence. His universal presence, Ps. 
 cxxxix. 7. His presence pervades all space. His perfections and glory 
 are displayed everywhere. " Do not I fill heaven and earth, saith the 
 Lord ? " 
 
 2. God manifested his presence symholicalhj. To Moses he appeared in 
 the bush. To the Israehtes he appeared in a pillar of cloud by day, 
 and in a pillar of fire by night. In the temple the bright cloud of the 
 presence of the Lord filled the house. In a symbolical way he mani- 
 fested his presence on the day of Pentecost, Acts ii. 
 
 3. The Scriptures also record God's judicial presence. Hence he has 
 come down from heaven in terrible majesty to punish the nations of the 
 
god's presence conductinq to heavenly rest. 383 
 
 earth, IIow nwful his appcai-ancc at the deluge — at the destruction 
 of Sodom and Gomorrah ! etc. It is thus that God comes near to the 
 ■wicked in judgment, Mai. iii. 5. 
 
 4. Also God's Providential presence. By this he is present -with all his 
 creatures ; providing for their wants and necessities, and causing his 
 sun to shine upon the evil as well as upon the good, etc. But there is 
 H special providence which watches over, defends, and guides his saints, 
 Matt. vi. 27. This leads us to observe, 
 
 5. That God's presence is of a gracious character. As sinners, he is 
 far from us, and we are far from him. " But we are made nigh by the 
 blood of Christ." Now his presence is felt and enjoyed in his house, in 
 his ordinances, in the closet, etc. 
 
 God therefore by his gracious promises says to his people, — 
 
 My comforting presence shall go with thee. Is the sinner penitent ? 
 lie Avill appear to heal his broken heart and forgive all his sins. He 
 will comfort the returning prodigal, and throw around him the arms of 
 compassion. Is the Christian afflicted — a mourner? He will appear 
 as the God of comfort and consolation, 2 Cor. i. 3, 4. 
 
 My protecting presence shall go with thee. The way to heaven is full 
 of enemies and dangers. But God is a sun to shine upon their path, 
 and a shield to defend them. Gen. xvii. 1. 
 
 My supporting presence shall go with thee. In how many conflicts, 
 distresses, straits, do believers need support ! How sweet then is the 
 promise, " My presence " ! etc. Isa. xli. 10. 
 
 My guiding presence shall go with thee. It is not in man to direct his 
 steps. Thus he guided Israel through the intricate paths of the wilder- 
 ness ; and he will guide his people safely across the desert of this world. 
 See Ps. XXV. 9; cxliii. 10; Ixxiii. 23, 24. 
 
 My communing presence shall go with thee. John xiv. 16, 17. I will 
 hear thy prayers ; I will commune with thee from off the mercy-seat. 
 Thou shaft see my power and glory in the sanctuary. "In all places 
 where I record my name, I will come unto you and bless you." 
 
 My presence shall ever go tvith you. " I will never leave you, nor 
 forsake you." To a time of old age, to your grey hairs, to your strug- 
 gle with death, my presence shall go with you — and after your last 
 conflict and victory, I will give you rest. 
 
 III. The Promised Rest. " I will give thee rest.'' 
 As it respected Israel, it implied a quiet resting-place in the 
 land of Canaan. There they had done with all the toils of the 
 wilderness, and enjoyed the fertility and beauty of that *' goodly 
 land.'' 
 
 Canaan was a type of heaven, because, 
 
 1. It was the promised land. During a period of 400 years the po3- 
 tei-ity of Abraham had their hopes directed towards it as the country 
 which God had promised to bestow upon his chosen people as a pos- 
 session, wliere they should serve him, and enjoy his favour, Gen. xii. 
 7; xiii. 15. 
 
 Thus believers are promised a possession in that better country, that 
 is, a heavenly one, John xiv. 2, 3 ; Col. i. 5. 
 
884 CHARACTER AND PORTION OF GOD's PEOPLE. 
 
 2. It was the land in which the Israelites should enjoy rest and peace 
 after all their toils, warfare, and journeyings should be ended. Deut, 
 xii. 9; Ps. xcv. 11. 
 
 And in heaven, the glorified saints shall rest from sin, and all its con- 
 sequences — from afflictions — from temptation — from persecution — and 
 from death. 
 
 And being admitted into the immediate presence of God to worship, 
 they shall pass a perpetual sabbath in those elevations of pure devotion 
 which the sublimest moments of our happiest days here can teach us 
 but imperfectly to conceive. For being free from sin, from sorrow, 
 and the curse, they shall have access to the throne of God, and "serve 
 him day and night in his temple, and he that sitteth on the throne shall 
 dwell among them," etc. Rev. vii. 15 — 17. 
 
 The land of Canaan was a type of heaven because it was an inherit- 
 ance freely besloived vpon them, a gift which flowed wholly from the good 
 pleasure of God ; and in this respect it was a figure of " the inheritance 
 of the saints in light," Col. i. 12 ; Acts xxvi. 18. "Eternal life is the 
 free gift of God. through Jesus Christ our Lord," Rom. vi. 23. And in 
 every part of the salvation of sinners, the grace of God reigns to the 
 exclusion of all worthiness in the creature, Eph. ii. 8, 9. 
 
 IMPROVEMENT. 
 
 1. We must be Israelites indeed, etc., before we can lay claim 
 
 to this promise. 2. How miserable the state of those persons 
 
 who pass through life without the presence of God! 3. How 
 
 cheering the prospect of Christians ! They are journeying to the rest. 
 
 LXXII. — CHARACTER AND PORTION OF GOD'S 
 PEOPLE. 
 
 "0 how great is thy goodness, which thou hast laid up for them that fear thee, 
 which thou hast wrought for them that trust iu thee before the eons of men." — Pa. 
 xxxi. 16. 
 
 TiiR goodness of Deity is a delightful theme, and forms the principal 
 glory of the Divine character. Great as he is in majesty, poAver, and 
 domhiion, he prefers to be known as the God of love and of all grace ; 
 for mercy is his chief delight. The ordinary goodness of God ex- 
 tends to all; for "his tender mercies are over all his works:" but 
 there is a special goodness which is enjoyed only by his people, and of 
 this the text speaks, 
 
 I. The Character of God's People: "them that fear thee ;'^ 
 *' them that trust in thee before the sons of men." 
 
 The union of these two principles is what constitutes the Chris- 
 tian character. 
 
CHARACTER AND PORTION OF GOD'S PEOPLE. 385 
 
 1. They fear God. The fear of God is frequently put for the whole 
 of religion, Mai. iii. 16. "Then they that feai-ed the Lord," etc. 
 
 There is a fear which is of a slavish kind, and which torments the 
 
 soul, Rom. viii. 5. But this is not the fear intended in the text. 
 
 Sinners fear the eflFects of their deeds in a future state ; they have an 
 evil, a defiled conscience, and a fearful looking for of judgment. From 
 all this believers have been delivered, Rom. viii. 1. 
 
 It is a filial fear — a child-like fear, accompanied by faith, hope, and 
 love, Ps. xxxiv. 9, It is the effect of Divine operation. "I will put 
 
 my fear into their hearts." This fear is a powerful preservative 
 
 from sin. "Fear the Lord and depart from evil," Prov. iii. 7. it 
 
 stimulates to holy obedience, Ps. cxii. 1 — 3. 
 
 2. They trust in God. "Them that trust in thee." They feel their 
 own unworthiness — their own weakness and insufl&ciency. They trust 
 in God through Christ, who is the way to the Father. They trust him 
 for all the purposes of salvation — in every time of need — in prospect 
 of death and eternity. 
 
 This distinguishes real believers from Pharisees, whose religion is all 
 fear, and whose services result from the mere dread of future misery. 
 They would neither serve God, nor do any thing to please him, but for 
 this, or the hope of being well rewarded. In the same way real Chris- 
 tians are distinguished self-confident antimonians, whose religion is 
 nothing but unfounded assurance, and an arrogant assumption of the 
 promises, unaccompanied by the fear of God. 
 
 8. Their conduct is manifest and exemplary. They "fear God, and 
 trust in him befoi'e the sons of men." They are not ashamed of their 
 religion. They show to the world what they are. They are " the 
 lights of the world." They are not intimidated by persecution, being 
 fully persuaded in their own minds that religion is the one thing need- 
 ful. This honours God, and God will honour them. Their conduct 
 reproves the world, and they are God's witnesses against it. Mark 
 viii. 38 ; Luke ix. 26. 
 
 II. What God has laid up and wrought out for his people. 
 '* how great,'' etc. 
 
 God is good to all his creatures in the supply of all their tem- 
 poral wants and necessities. " The Lord is good to all, and his 
 tender mercies are over all his works." But this goodness is 
 peculiar and special to the people of God only. For them alone it 
 is laid up, and wrought out. 
 
 1. There is much temporal good laid up for them. God feeds the 
 fowls of the air, etc., and will he not take care of his people ? Matt. vi. 
 "Casting all your care upon him ; for he careth for you." 
 
 2. There is an infinite amount of spiritual good laid up and wrought 
 out for them. 
 
 (1) See this in the work of Redemption. Rom. v. 6 — 8; Eph. i. 7 ; 
 John iii. 16. No goodness ever equalled this. 
 
 (2) See it in the blessings of Redemption. Pardon for every offence — 
 justification from all condemnation — enlightenment by the Holy Spirit 
 — his teaching, sanctifying, and comforting influence. 
 
 83 K 
 
386 CHRIST THE GOOD SHEPHERD. 
 
 (3) See it in the sufficiency of Divine grace for every time of need. Isa. 
 
 xxvi. 4; xli. 10: 2 Cor. xii. 9. In all his conflicts and distresses, 
 
 Low much the Christian needs ! 
 
 3. But this goodness refers especially to a future state. " how great 
 is thy goodness which thou hast laid vp in heaven .'" It is the inherit- 
 ance, 1 Pet. i. 4. — It is the building of God, 2 Cor. v. 1. — Mansions of 
 rest, John xiv. 1, 2. — Crowns of glory are laid up, 1 Pet. v. 4. — A ful- 
 ness of joy is prepared, Ps. xvi. 14. 
 
 III. The Magnitude of this goodness: " how great," etc. 
 
 1. Great in the contrivance and arrangement of it, Rom. ii. 33. It was 
 "laid up" in the councils of heaven. 
 
 2. Great, if we consider the guilt and wretchedness of its recipients. 
 They are lost, ruined, and undone. IIow great is that goodness which 
 could provide for the pardon of all their sins — the moral renovation of 
 their nature, and for perfecting the work of grace with a crown of 
 glory ! 
 
 3. The abundant provision yi\nch. God has made for his people, affords 
 a still greater display of his mercy. It is what eye hath not seen, nor 
 ear heard, etc. ; exceeding abundantly above all that we can ask or 
 think; Col. i. 19. 
 
 4. The security of it. It is deposited in safe hands. God himself has 
 laid it up, and he himself will give the inheritance. 
 
 5. Its free dispensation, without money and without price ; yet in a 
 manner corresponding with infinite wisdom. 
 
 IMPROYEMENT. 
 
 1. Pray for a ricli and joyful participation in this goodness 
 now. The greater part of the portion is still to come, yet iq every 
 time of need a present supply is given, sufficient to carry us to our 
 journey's end, and to give us a foretaste, and an earnest of the 
 future inheritance. — 2. Be grateful for this goodness, Avhich was 
 wrought out by the gracious purposes of God, and the sacrificial 
 death of Christ. This goodness was wrought out by the agony in 
 the garden, by the bloody sweat, and by the terrible inflictions of 
 Divine wrath when nailed to the ignominious tree. 
 
 LXXIIL— -CHRIST THE GOOD SHEPHERD. 
 
 "I <am the good Shepherd, and know my sheep, and am known of mine." — John 
 X.14. 
 
 This is not the language of self-adulation ; but of sincerity and truth 
 on the part of Christ, and of gracious intimation to bis people. Jesus 
 Christ was never known to boast; for he was "meek and lowly in 
 heart." He merely proclaims his own character in the text. 
 
CONSTANCY IN PRAYER. 387 
 
 I. The Character of Christ. *' I am the good Shepherd.'' 
 
 1. He is goodness itself. "God is love." "He deligliteth in 
 mercy." And this gooduess is the source of all the good he manifests 
 towards his flock. 
 
 2. He HAS PURCHASED HIS FLOCK by the shedding of his blood. They 
 are a redeemed people. Acts xx. 28. 
 
 3. He FEEDS THEM. In the green pastures of his word, church, ordi- 
 nances, etc. Ps. xxiii. 1. 2. 
 
 4. He guides them. They are ignorant — short-sighted, etc. He 
 guides them by his Providence, word, and Spii'it. 
 
 5. He DEFENDS THEM. Ps. lix. 9, 16; xciv. 22 
 
 II. IIlS KX0\^'LEDGE OF HIS PeOPLE. 
 
 1. He distinguishes them from others. "And know my sheep." 
 (1) He has chosen them. (2) He has drawn them to his fold. 
 
 (3) He has formed in them his image. 
 
 2, He knows them individually — In their various situations, and 
 circumstances of life. 
 
 III. Their Knowledge of Him. ''And am known of mine." 
 
 1. They know and value His person. 2. They know his will. 
 
 3. They know his voice. 4. They know his present power to save 
 
 them. 5. They know his intentions as to the future. 
 
 IMPROVEMENT. 
 
 1. How condescending is Christ's love! — 2. How necessary is 
 self-examination ! — 3. How blessed is the true believer's condition ! 
 
 LXXIY. — CONSTANCY IN PRAYER. 
 
 "Praying: always with all prayer and supplication in the Spirit, and -watching there- 
 unto -with all perseverance and gupplication for all saints." — Eph. tI. 18. 
 
 Prayer is the Christian's "vital breath." It is a part of spiritual 
 
 life. Prayer is indispensable. "Without it we shall be miserable, 
 
 weak, and helpless, and ever liable to be cast down by Satan. In 
 
 the context the Apostle refers to the formidable enemies of believers, 
 and urges them to avail themselves of the Divine armour provided, 
 which he specifies, ver. 11, etc. The weapon of All-prayer is the sub- 
 ject of the text. Without this all the others would be of no avail ; in 
 fact, without it they could not be used at all. 
 
 The Apostle contemplates a Christian soldier fully armed, ready for 
 battle, and exhorts them in that condition to look up to God for success 
 in warfare. As it was the custom of the Grecian armies, before battle, 
 
888 CONSTANCY IN PRAYER. 
 
 to offer prayers to the gods for their success, the apostle shows that 
 these spiritual warriors must depend on the Captain of their salvation, 
 and pray with all prayer for triumph over all their foes. He alone can 
 save, and he alone can destroy all Satan's machinations. 
 
 1. The Apostle urges the Performance or Prayer. 
 
 Prayer does not consist in any form of words — nor in any extempore 
 addresses. These may be very correct, expressive, and eloquent; yet 
 they will be of no avail without the heart. Prayer is prompted by a 
 deep conviction of need — a deep conviction that God alone can supply 
 that need, and an application by faith in the Redeemer for the bless- 
 ings required. In short, prayer is the desire of the soul going out 
 after God,* whether in a form, or without one, "As the hart pant- 
 eth," etc. Ps, xlvii, 1. Hannah of old prayed in her heart, 1 Sam. 
 i. 13, etc. 
 
 Prayer might also be represented as consisting of Adoration, or 
 reverencing of God — Thanksgiving, for the mercies bestowed — Confes- 
 sion of sins committed — and Petition, or pleading for needful grace in 
 the name of Jesus Christ, 
 
 2. Prayer must be constant. " Praying always." 
 
 Wherever we are, whatever we are doing, in all conditions of life, we 
 must pray, Happy is the Christian who has his heart ready for prayer ! 
 " In every thing, by prayer and supplication, with thanksgiving, let 
 your requests be made known unto God," Phil, iv. 6. "Pray without 
 ceasing," 1 Thess. v. 17. 
 
 A number of ministers were assembled for the discussion of difficult 
 questions, and it was asked, how the command to "pray without ceas- 
 ing" could be complied with? Various suppositions were started, and 
 one of the number was appointed to wi-ite an essay upon it, to be read 
 at the next monthly meeting ; which being overheard by a plain, sensi- 
 ble servant-girl, she exclaimed, "What! a whole month wanted to tell 
 the meaning of that text ! it is one of the easiest texts in the Bible," 
 "Well, well," said an old minister, "Mary, what can you say about it? 
 how do you understand it ; can you pray all the time ?" "0 yes, sir," 
 " What, when you have so many things to do?" " Why, sir, the more 
 I have to do, the more I can pray." "Indeed? well, Mary, do let us 
 
 * An old divine has the following heautiful passage on the approach of prayer to the 
 mercy-seat, and her success there. — " Hope calls to prayer, and says — 'Lo, here is ;i 
 messenger speedy, ready, trusty, knowing the way. Ready ; you can no sooner cnll 
 her than she comes. Speedy; she flies faster than eagles, as fast as angels. Trusty; 
 what embassage soever you put in her tongue, she delivers with faithful secresy. She 
 Jcnotvs the ivay to the throne of mercy ; and never faints till she comes to the chamber 
 of the royal presence. Px*ayer hath her message. Away she flies, borne on the sure 
 and swift wings of faith and zeal, wisdom having given her a charge, and hope a bless- 
 ing. Finding the gate shut, she knocks and cries; 'Open, ye gates of righteousness, 
 and be ye open, ye everlasting doors of glory, that I may enter, and deliver to the King 
 of Jerusalem mv petition.' Jesus Christ hears the knock, opens the gate of mercy, 
 attends her suit.'promiseth her infallible comfort and redress. Back returns prayer, 
 laden with consolation. She hath a promise, and she delivereth it into the hands of 
 faith — that were our enemies more in number than the locusts of Egypt, and moro 
 strong than the giants, the sons of Anak, yet power and mercy shall fight for us, and 
 we shall be delivered. Pass we then through fire and water— through all dangers and 
 difficulties, yet we have a messenger holy, happy, acceptable to God: that never como.<J 
 back without comfort — that messenger is, Praye'r." 
 
CONSTANCY IN PRAYER. 389 
 
 know lio-w it is, for most people think otherwise." **Wcll, sir," said 
 the girl, "when I first open my eyes in the morning, I pray that the 
 Lord would open the eyes of my understanding ; and while I am dress- 
 ing, I pray that I may be clothed with the robe of righteousness ; and 
 when I have washed me, I a.slc for the washing of regeneration ; and 
 as i begin to work, I pray that I may have strength equal to my day ; 
 and when I begin to kindle up the fire, I pray that God's work may 
 revive in my soul; and as I sweep out the house, I pray that my heart 
 may be cleansed of all impurities ; and while pi-eparing and partaking 
 of my breakfast, I desire to be fed with the hidden manna, and the 
 sincere milk of the Word ; and as I am busy with the little children, I 
 look up to God as my Father, and pray for the spirit of adoption that I 
 may be his child; and so on all day: every thing I do furnishes me 
 with a thought for prayer." ''Enough, enough," cried the old divine, 
 "these things are revealed to babes, and often hid from the wise and 
 prudent. Go on, Mary: 'pray without ceasing;' and as for us, my 
 brethren, let us bless the Lord for this exposition, and remember that 
 he has said, 'the meek will he guide in judgment.'" After this, the 
 essay was considered unnecessai'y. 
 
 There are some special seasons for prayer, which call for more than 
 ordinary exercise — which require fervency and perseverance: — 
 
 (1) When the Christian has great duties to perform. Then he must pray 
 for help. It is a time of need. The Apostle Paul regarded the duties 
 of his office to be great, and therefore he prayed, and requested the 
 prayers of others ; " Brethren, pray for us." "Praying always — and 
 for me, that utterance may be given unto me," etc. Eph. vi. 18, 19. 
 We need omnipotence to help us to do the Lord's work. 
 
 (2) When the Christian has to endure afflictions. '"^ The Psalmist was 
 afflicted, and it brought him to the throne of grace: Ps. xxv. 16; cxix. 
 107 ; James v. 13. 
 
 (3) When sin abounds, and the flood-gates of xvickedness are let loose. 
 So Hezekiah prayed; Isa. xxsvii. 15. 
 
 (4) In the time of persecution and distress. When Ilaman plotted the 
 destruction of the Jews, they prayed. When Esau came out to meet 
 Jacob, Jacob prayed for protection and deliverance ; Gen. xxxii. 9, etc. 
 When Peter was in prison, the church prayed ; Acts xii. 5. 
 
 (5) In the hour of temptation. When Christ was assaulted, and his 
 
 * Believers are afflicted as other men. They endure pains and weakness of body — 
 domestic trials— family bereavements — worldly losses — and distress of mind. In addi- 
 tion to all these, which are the common sorrows of our race, they have trials peculiar 
 to themselves. Many are the afflictions of the righteous. These afflictions do not 
 proceed from chance, nor do they proceed from the will of a capricious and despotic 
 tyrant. They are the chasti.sements of a father's hand — the proofs of paternal love. 
 What then should be our conduct under them ? "We should pray. Pray in suhmissimi 
 to the Divine will, that your afflictions he removed. Take as your examples David, 
 Jonah, Hezekiah, Manasseh, Paul, and even Christ himself. Pray for grace to endure 
 affliction while it continues, so as to glorify God. Certain graces thrive best in affliction. 
 Gold shines brijjhtest when burnished. Stars are most lustrous in the dai'kness of 
 night. Spices emit their sweetest odours when bruised. So patience — meekness — 
 acquiescence in the will of God, are most conspicuous in the time of affliction. Pray 
 that your affl.iclinns may he sanctified. Sanctified afflictions are among the bust bless- 
 ings of the new covenant. What a mercy that we can pray, even in the darkest hourl 
 Avail your?<^lf, my friend, of this relief. The returns of prayer will be more precious 
 than the richest cargoes — more refreshing than the most genial showers — types and 
 foretastes of heaven. 
 
 33* 
 
390 CONSTANCY IN PRAYER. 
 
 hour was come, etc., he prayed earnestly. Matt. xxvi. 44. When Paul 
 was buffeted with the thorn in the flesh, he prayed ; 2 Cor. xii. 8, etc. 
 
 3. The exhortation comprehends various hinds of prayer. 
 "With all prayer." 
 
 It may embrace prayer performed in public, in the family, in the 
 closet, in business, on the way, in the heart without a voice, and with 
 the voice from the heart. All these are necessary to the genuine Chris- 
 tian ; and he whose heart is right with God will embrace every oppor- 
 tunity for prayer, Mr. Wesley says, " Some there are who use only 
 mental prayer or ejaculations, and think they are in a state of grace, 
 and use a way of worship far superior to any other ; but such only 
 fancy themselves to be above what is really above ^Aem ; it requiring 
 far more grace to be enabled to pour out a fervent and continued prayer 
 than to ofiFer up mental aspirations. 
 
 "Praying with all prayer and supplication.^^ There is a difference in 
 the Greek between the word prayer and the word supplication. Some 
 think the former means prayer for the attainment of good ; the latter 
 prayer for averting evil. Supplication, however, seems to mean prayer 
 continued in strong and incessant pleading, till the evil is averted, or 
 the good communicated — wrestling like Jacob — pleading earnestly with 
 the Lord. " The kingdom of heaven suffereth violence, and the violent 
 take it by force." 
 
 4. Prayer must he dictated by the Spirit. "Praying in 
 
 the Spirit." The Spirit was promised by Christ ; John xiv. 16 ; 
 xvi. 7, 14, etc. Matt. vii. 11. 
 
 We need the assistance of the Spirit. Our infirmities render it neces- 
 sary. Ptom. viii. 26. Our infirmities will be assisted. Let us not 
 pray in the strength of our genius, or our natural eloquence — but seek 
 the aid of the Spirit. 
 
 5. Vrayer must he combined with watchfulness. "And watch- 
 ing thereunto." 
 
 Watching that you may be assisted to pray — watching against im- 
 proper motives to pray — watching the movements of your enemies, lest 
 they should surprise you — watching, striving with your prayers to 
 accomplish at least some of the good you seek — watching over your 
 conduct, words, and actions, that they be suitable to praying persons — 
 watching, waiting, wrestling for answers to your prayers. Hence the 
 Kcdeemer said, " What I say unto one, I say unto all, Watch." 
 
 G. The Apostle vQaommen^s perseverance in prayer, "With all 
 perseverance." 
 
 Being always intent on your object, and never losing sight of your 
 danger and interest. The word implies stretching out the neck, and look- 
 ing about, in order to discern an enemy at a distance. Never give 
 over praying, though God may not answer you immediately. "The 
 vision is for an appointed time," etc. Hab. ii. 3 ; Luke xviii. I. Spirit- 
 ual, heavenly blessings are worthy of perseverance. 
 
CONSTANCY IN PRAYER. 391 
 
 7. Prayer is not to he seJJisli. 
 
 Tray for ourselves in the first instance; but forget not the saints — 
 forget not ministers — pray for all the church. See text and folio-wing 
 verse. 
 
 IMPROYEMENT. 
 
 Pray according to the will of God. 1 John v. 14. 
 Let not sin be indulged, or unrepented of. Ps. Ixvi. 18. 
 Pray in faith. Unbelief hinders success in prayer ; James i. 16. 
 Pray in the name of Christ. Depend upon his mediation, and 
 intercession. 
 
 MATERIALS OF THOUGHT FOR THE PRECEDING OUTLINE. 
 
 Christ prayed. 
 
 The Lord Jesus was a man of prayer. He came to do his Father's 
 will, and his prayers had reference to his life-work. lie knew the 
 Divine mind ; hence his prayers wei-e always in harmony with it, and 
 were put up in faith. He prayed in public and in private; but more 
 in the latter way than in the former. In public his prayers are short ; 
 but in private he "continued all night in prayer to God." He prayed 
 for himself — for his friends — and for his persecutrrs and foes. He 
 prayed always, and maintained a constant habit of communion with 
 his Father. In this, as in the other parts of his life, he has set us an 
 example. Many are the temptations to neglect prayer ; especially pri- 
 vate prayer. Many excuses are ready to abridge it, if not to slip it 
 entirely. We may plead cares, calls, fatigue. Let us think of Jesus. 
 He never allowed the pressure of engagements (and his was a busy Hfe) 
 to cheat him out of his season for prayer. If he found this exercise 
 so important, how essential must it be to us ! the nearer we come to 
 him in his solitary devotions, the more shall we be like him in his public 
 life. Prayer will give us power with God and with men. We shall ex- 
 perience the fulfilment of that promise, " My Father which seeth in 
 secret shall reward thee openly." 
 
 Success in Prayer. 
 
 Shortly after the settlement of the Pilgrim Fathers in New England, 
 they were visited by a long and terrific drought. Providence seemed 
 to frown upon them, and threaten their destruction. In their distress 
 they appointed a day of fasting and prayer; and thus one of them- 
 selves records the result of their united supplications : — " ! the mercy 
 of our God, who was as ready to hear as we to ask ! for though in the 
 morning, when we assembled together, the heavens were as clear, and 
 the drought was as likely to continue, as ever it was, yet (our exercise 
 continuing some eight or nine hours) before our departure the weather 
 was overcast, the clouds gathered together on all sides, and on the next 
 morning distilled such soft, sweet, and moderate showers of rain, con- 
 tinuing some fourteen days, and mixed with such seasonable weather, 
 as it was hard to say whether our withered corn or drooping afi"ections 
 were most quickened and revived, — such was the bounty and goodness 
 
392 SELF-EXAMINATION. 
 
 of our God." Thus God, in every age, proves himself to be the hearer 
 and the answerer of prayer. Let us, then, at all times, and under all 
 circumstances, by prayer and supplication, make known our requests 
 unto him ! 
 
 Importance of Prayer. 
 
 ''There was once a husbandman," says Flavcl, ''that always sowed 
 good seed, but never had good corn. At last a neighbour came to him, 
 and said, 'I will tell you what probably may be the cause of it. It 
 may be,' said he, 'you do not steep your seed?' 'No, truly,' replied 
 the other, 'nor did I ever hear that seed must be steeped,' 'Yes, 
 surely,' said his neighbour, ' and I will tell you how : it must be steeped 
 IN PRAYER,' When the party heard this, he thanked him for his 
 counsel, reformed his fault, and had as good corn as other persons." 
 Those who sow the good seed of the gospel may obtain instruction here. 
 John Owen somewhere remarks, that, " to preach the word, and not to 
 follow it with prayer constantly and frequently, is to believe its use, 
 but to neglect its end, and to cast away all the seed of the gospel at 
 random," And Leigh ton observes beautifully on the same point, that, 
 "In the 10th of St, Luke, the disciples are sent forth and appointed to 
 preach; and in the 11th we have them desiring to be taught to pray; 
 Lord, teach us to pray. And without this there can be little answer 
 or success in the other: little springing up of this seed, though minis- 
 ters sow it plentifully in preaching, unless they secretly water it with 
 their prayers and tears." 
 
 LXXV. — SELF-EXAMINATION. 
 
 BY THE REV. MATTHEW HENRY. 
 " Examine yourselves, wliether ye be in the faith." — 2 CoR. xiii, 5. 
 
 Blessed Paul was famous not only for love to Christ, but also to the 
 precious souls of men — a principle which should act in all of us. The 
 eflFects of this were: 
 
 1. An earnest desire of the salvation of precious souls, Rom. x. 1. 
 This was his heart's desire ; for this he (as it were) travailed in 
 birth ; he spent his strength, and was ready to spend his blood. 
 
 2. This desire was accompanied with a holy fear of the mis- 
 carrying of souls. I am jealous over you — afraid of you, Gal. 
 iv. 10. 
 
 You cannot think what a terror it is to a faithful minister to think 
 of the perdition of any of the souls that he preaches to: it is sad to 
 think that we labour in vain ; yet if it were only the loss of labour, it 
 were not so much ; but it is the loss of the precious souls that I fear — 
 lest I should meet any of you in an unconverted state in the great day. 
 It is in pursuance of this,"^that this great apostle gives the exhortation 
 
SELF-EXAMINATION. 393 
 
 here, "examine i/oiir selves." It must he your oxen •work. Ministers 
 cannot do it for you — only help you in it. 
 
 1. It supposes a doubt, whether you be in the faith or not. 
 
 2. The method for deciding this doubt. Examine: we must not ex- 
 pect revelation; try yourselves, -what principle are you actuated by? 
 You cannot judge by the outside; you must search and examine, prove 
 your ownselves. 
 
 Boct. All that profess themselves to be Christians, ought strictly 
 to examine whether they be Christians indeed. 
 
 We are all professing Christians by our joining ourselves to religious 
 assemblies; but if we be not Christians indeed, our profession will sig- 
 nify nothing; we must be converted, born again, and be realh' what 
 we seem to be. It is the soul's deliberate renouncing the world and 
 the flesh, and resigning itself to God as its ruler and portion. You 
 must be delivered into gospel duties as into a mould. He only is the 
 true Christian that is one inwardly. You must try your state, and, if 
 you are real Christians, your title is clear to all the benefits purchased 
 by Christ. 
 
 Show 1, what it is thus to examine ourselves : it is a work that 
 requires time, pain, skill, and care. 
 
 1. We must concern ourselves about our spiritual state: this is the 
 first step. It is too true, but very sad, that it is very possible for men 
 to make a profession, attend on ordinances, and yet have no true con- 
 cern about their souls. Oh, the amazing stupidity of the most of 
 men! 
 
 2. We must consider with ourselves concerning it. " Commune with 
 your own hearts," Ps. iv. 4. Talk this matter seriously with yourselves, 
 — to what end have we our thinking faculties ? Men never begin to be 
 religious till they begin to think. If you have some great worldly affair 
 in hand, how do thoughts fill your minds about it ! 
 
 3. We must suspect the goodness of our spiritual state — indeed some 
 are too suspicious; I am not pei-suading to that; but a holy, religious 
 fear, which is a means of our preservation — as the disciples, — '♦ Lord, 
 is it I ?" Many have a hope for heaven which they sucked in with their 
 milk, and, such as it is, serves to keep them from melancholy; but 
 though many are going heavily, yet it is toward heaven, and will end 
 well. 
 
 4. Make a strict inquiry, and bring the matter to an issue. Many 
 have some secret misgivings which yet comes to nothing. Examine 
 closely, call a court, command silence ; it is not a thing to be done iu 
 a hurry. "If ye will inquire, inquire ye," Isa. xxi. 12. 
 
 5. Make an impartial trial, as thus: — You call God Father; but 
 upon what ground ? Have you the nature and disposition of a child ? 
 Upon what ground do you hope for heaven? The word of God is the 
 touchstone. Let that book be opened ; let nothing false be given in for 
 evidence; let conscience speak the truth, the whole truth, and nothing 
 but the truth. Are you prepared for glory by a work of grace? Try 
 this impartially, without favour or affection. 
 
394 SELF-EXAMINATION. 
 
 6. You must pass an impartial judgment ; judge by the acts. The 
 tree is known by its fruits. If it appear upon evidence that thy hopes 
 are false, that^he love of the world prevails above the love of God, pro- 
 nounce thyself unclean. Give not sleep to thine eyes till the matter be 
 mended. Give all diligence about it, 2 Pet. i. 10, and if you can make 
 it sure to yourselves that you are effectually called, you are made for 
 ever; if the Spirit of God has been at work with you, to justify and 
 sanctify you, you shall be eternally saved. 
 
 Ohj. What needs so much ado, such close examination? 
 
 Ans. Such is the folly of the most of men — to be earnest about trifles, 
 and unconcerned about things of the greatest moment. 
 
 Some motives to this duty: 
 
 1. The matter to be examined is of great concernment: are you in 
 the faith ? It is not, am I a scholar? am I in the way to preferment? 
 No ; but am I a good Christian ? have I a principle of grace in my 
 heart? Man, woman, it is not thy livelihood, but thy life — the life of 
 thy precious soul — that lies at stake. Is it an indifferent thing whether 
 thou be a saint or a bi^ute, a child of wrath or a child of love ? If you 
 have any regard to your precious souls, be convinced these are not 
 trifles. 
 
 2. The rule we are to go by is very strict. In a great road it is obvi- 
 ous we do not inquire; but if it be narrow and have many turnings, vre 
 are often inquiring; the gate is straight, the way narrow, many called, 
 but few chosen ; and we must be of those few, or we are undone. When 
 Christ was asked a curious question, "Are there few that be saved? " 
 he answered with a serious exhortation, " Strive to enter into the 
 straight gate." 
 
 3. It is an easy matter to be deceived: to be in the faith is an inward 
 thing. You can see in a glass the complexion of your natural face ; 
 but no glass can discover the heart. "The heart is deceitful above 
 all things; who can know it?" 
 
 4. Multitudes have been deceived in this matter. The Church of 
 Laodicea, Rev. iii, 17, thought herself rich, and in need of nothing, 
 when really wretched, miserable, poor, blind, and naked. 
 
 A careful tradesman that sees others break, (who seemed thriving,) 
 is alarmed to look to himself, " There is a way that seemeth right to 
 a man, but the end is death." The Pharisee, Luke xviii., went down 
 not "justified." Many have a hope for heaven ready to swear b}', (as 
 I hope to be saved,) and, perhaps, the next breath challenges God to 
 curse them. 
 
 5. It is a matter which must be examined shortly ; therefore we are 
 concerned to examine it now. Shortly this will be the decisive ques- 
 tion. Were you in the faith? not whether you went to this church or 
 that ; whether Greek or Jew, high or low, rich or poor, bond or free, 
 learned or unlearned? but whether you were in the faith, and were 
 really what you seemed to be ? You cannot avoid God's inquiry, there- 
 fore must examine yourselves. 
 
 6. A mistake in this matter will be of fatal consequence. Those 
 that cried, "Lord, Lord," were bid to depart. The higher men are 
 lifted up in their hopes, the more sad will their fall be, Hos. xii. 8. 
 
 What a surprise was it to her that came in disguise ! 1 Kings xiv. 6, 
 
SELF-EXAMINATION. 895 
 
 "Come in, thou wife of Jeroboam." Allude so here: Come in, thou 
 hypocrite ; why feignest thou thyself to be a true Christian ? The 
 house built on the sand fell in the storm. 
 
 7. The true discovery of our state will be greatly to our advantage ; 
 therefore we are concerned to inquire, — 1. If our case be bad, there ia 
 hope that it may be mended; if you are not in the faith, get into it 
 without delay ; while there is life there is hope. A wound that is only 
 skinned over is dangerous and threatens the patient's life, but when 
 opened, more hopes of a cure. 2. If good, if you are in the faith, take 
 the comfort of it; rejoice, and be exceeding glad. 
 
 Inf. 1. We have all cause to lament our neglect of this great duty 
 of self-examination, as if it were an indifferent thing. Hence it is that 
 many good Christians labour under such doubts ; they are wanting in 
 this great duty. 
 
 2. Examine your settled judgment. What are your thoughts of 
 God and Christ and another world ? Do you discern the glory of an 
 invisible God above that of a dark, blinded world ? If you are in the 
 faith, invisible things will be great and real to you. 
 
 3. Examine your deliberate choice. You are of age to choose for 
 yourselves — wl>ich has your choicest love, your best atfections, God or 
 the world ? Is your religion subservient to the world, or the world to 
 your religion? All that are in the faith have chosen God's testimonies 
 as their heritage for ever. 
 
 4. Examine your commanding principles. What do you govern 
 yourselves by ? The world says, — Please men to serve a turn, — Every 
 one for his gain, — Let every man look to himself, etc. ; but then there 
 are other and better principles to steer by, — that the favour of God is 
 better than life, — that the salvation of the soul is to be first and chiefly 
 sought after. 
 
 5. Examine your indwelling cares. I know not what should most 
 fill you ; you know what doth. Is it care for the world and body, or 
 for the soul and eternity? Rom. vii. 5. If in the faith, your chief care 
 is to please God and get to heaven. I would hope that some are more 
 careful for their souls than they seem to be. You should keep under 
 your body ; bring it into subjection. 
 
 6. Examine your outgoing affections. What is it you most delight 
 in, most earnestly desire? Is Christ your chief good, fairest of ten 
 thousand? Only you must not judge by the flaming of affection out- 
 wardly, for that is an uncertain rule. 
 
 Lastly ; examine your constant and allowed practice. Try your state 
 by your walk. If you live in the neglect of any known duty, it is a 
 sign you are not in the faith, " Be not deceived ; his servants you are 
 to whom you obey." Conscience is the candle of the Lord ; then light 
 it up and make a strict search, and if you find you are in the faith, take 
 you the comfort and give God the glory. Those that are in the faith 
 now, if God be true, shall be in heaven shdrtly. 
 
396 IMPROPRIETIES REPROVED. 
 
 LXXVI. — IMPROPRIETIES REPROVED. 
 
 ' My brethren, these things ought not so to be."— James iii. 10. 
 
 The epistle of James is not addressed to any particular church, or 
 individuals, but to believers generally among the Jewish nation, or to 
 the twelve tribes which are scattered abroad. The design of the Apostle 
 was to correct the errors into which many of the early Christians had 
 fallen. His admonition is gentle and kind, and such as became the 
 dignity of an aged apostle. With all their imperfections, he still calls 
 them "brethren;" and instead of dealing in invective or reproach, he 
 merely states the impropriety of their conduct, saying, " These things 
 ought not so to be" — a lovely example of that meekness of wisdom 
 which the Apostle endeavoured to inculcate. 
 
 I. The reprehensible conduct referred to. 
 
 No Christian church on earth is perfect. None were so in the Apos- 
 tolic age — though some were superior to others. To how many churches 
 at the present day may this text be applied, " My brethren, these things 
 ought not so to be." 
 
 1. He refers to unbelief and instability, ch. i. 5 — 7. Unbelief will 
 produce instability — a state of wretchedness and unfruitfulness. 
 
 2. Extenuation of sin, and charging it upon God, v. 13 — 15. 
 
 Sin should never be regarded lightly, for it is an " evil thing and 
 bitter." Sin must not be charged upon God, for he hates it, and cannot 
 promote it. When a sinner feels the pressure of guilt, he may be in- 
 duced to say, Why hast thou made me to err? There is a disposition 
 to charge God with that which is produced by man's lusts. 
 
 3. Mere attendance upon the means of grace, and impractically 
 hearing the Avord ; ch. i. 22. 
 
 An evil of fearful magnitude, and very common. Hearing is good 
 when it becomes the means of knowing and doing the will of God ; 
 otherwise it will only tend to our greater condemnation; Matt. vii. 
 24—27 ; Luke xii. 47. 
 
 4. Partiality for the rich, and despite of the poor ; ch. ii. 1. 
 
 Christianity was never intended to destroy those natural and civil 
 distinctions which necessarily exist among men, nor to lessen the respect 
 which is due to superiors ; but in the church of God it requires at the 
 same time that fraternal affection and lovely equality which should exist 
 in a family of equals. When preference is shown, not to office or 
 character, talent or virtue, but merely to wealth, it is a violation of the 
 law of love, Matt, xxiii. 8 ; Ps. xv. 4. 
 
 5. An uncharitable and unmercifd disposition; ch. ii. 12, 13. 
 This respects charity to the poor. A righteous man will draw forth 
 
IMPROPRIETIES REPROVED. 397 
 
 his soul, and deal out Lis bread to the hungry ; and if rich in this 
 world, they will be rich in good works. Severely and justly the Apostle 
 condemns wealthy professors who had nothing for their poor and needy 
 
 brethren, but a few smooth words; ch. ii. 14; — 16. An unforgiving 
 
 spirit is also reprehended, v. 13. Christ said, "If ye forgive not men 
 their trespasses, neither will your heavenly Father forgive you." 
 
 6. Detraction and slander. Evils which ought never to have 
 existed among Christians, ch. iii. v. 5 — 10. • 
 
 The Apostle states the difficulty of governing the tongue, that it is 
 easier, etc. He also allows that a person who can command his tongue, 
 has made no ordinary attainment, and may be esteemed "a perfect 
 
 man." The Scriptures condemn wrath, malice, bitterness, and evil 
 
 speaking; and among Christians especially these things ought not to 
 be. See Matt. vii. 1 ; 1 Pet. ii. 1. 
 
 II. The Evil of such conduct. 
 
 >. It is utterly inconsistent with a profession of the gospel. However it 
 might have comported with a state of unregeneracy to live in envy, 
 hateful, and hating one another, it is contrary to that spiritual regenera- 
 tion passed upon every believer, Eph ii. 2, 3, 10; Col. iii. 1, 5. 
 
 To profess to be alive to God, and yet to be dead in sin, etc. to be 
 
 a follower of the meek and lowly Jesus, and yet to be litigious, im- 
 placable, unmerciful, certainly these things ought not so to be. 
 
 2. This conduct is evidently inconsistent icith growing in grace, or 
 spiritual advanceinent. The great object of the Christian profession is 
 to be "pressing towards the mark," etc. ; but the cherishing of carnal, 
 worldly, and malevolent dispositions is utterly incompatible with such 
 a progress, and will render our religion more than doubtful. " But he 
 that lacketh these things is blind and cannot see afar off, and hath for- 
 gotten that he was purged from all sin;" 2 Pet. i. 9. 
 
 3. The evils reproved are clearly opposed to the rule of duty, and the 
 love xve owe to Christ and his cause. When professors are living too 
 much like men of the world, wanting in circumspection, zeal, and 
 spiritual-mindedness ; when they have left their first-love — are im- 
 mersed in the cares of the world, and think of little besides their 
 secular interest ; when religion lies bleeding and dying amongst them 
 
 — surely "these things ought not so to be." It shows the want of 
 
 religion. 
 
 4. Evil tempers and dispositions among Christians tend greatly to 
 dishonour God, to bring reproach upon his cause, and to injure the 
 
 souls of men ; Rom. ii. 24. Unbelievers are hereby furnished with 
 
 an excuse, and become hardened in their impiety. 
 
 ■* 5. Such a spirit is the very opposite to the spirit of heaven. Heaven is 
 love. The atmosphere of heaven is peace and love. 
 
 " There all the millions of his saints 
 Shall in one soug unite, 
 And each the bliss of all shall view 
 With infinite delight." 
 
 .34 
 
>98 THE DIGNITY OF ADOPTION. 
 
 IMPROYEMENT. 
 
 The imperfect state of the church should endear to us the pros- 
 pect of a purer and brighter state, when Christ shall take out of 
 his kingdom all things that noAA^ offend ; -when the Canaanite shall 
 no more be in the land, and nothing that defileth, etc., — but when 
 the righteous shall shine forth as the sun, etc. 
 
 LXXVII THE DIGNITY OF ADOPTION. 
 
 "For as many as are led by the Spirit of God, they are the sons of God." — Rom. 
 viii. 14. 
 
 No earthly position or office can be compared with the dignity of 
 being a child of God. The honour and pleasure connected with thera 
 
 may please for a time only but the privileges and honours connected 
 
 with Divine sonship are great and everlasting. This great privilege 
 
 is not of self-creation. It is of Divine origin. It is induced by the 
 leading of the Spirit. "For as many as are led by the Spirit," etc 
 
 I. The dignity of believers: " Theij are the sons of God." 
 
 They obtain this honourable title through the grace of God — 
 through faith in the sacrifice of Christ, and not as the result of 
 any good in themselves ; John i. 12 ; Gal. iii. 26. 
 
 1. The dignity consists in being related to the most glorious Being in the 
 universe ; " The sons of God." He is the King of kings, and Lord of 
 lords, God over all, blessed for evermore. The infinite Jehovah declares 
 to repentant and believing sinners, "I will be a Father to you, and ye 
 
 shall be my sons and daughters; 2 Cor. vi. 18; Rev. i. 6. What 
 
 are earthly princes, or their sons, compared with this dignified relation ? 
 
 2. The dignity consists in separation from the world and living above 
 
 it — in a more exalted situation more suitable to the nature of man, 
 
 as rational and immortal like Jabez of old, who was more honour- 
 able than his brethren, 1 Chron. iv. 9 ; Eph. i. 3. 
 
 3. In nearness of access to God — and constant communion with him. 
 It is a great honour to be admitted into the presence of the great God. 
 Rom. V. 2 ; Eph. ii. 18. 
 
 Speaking to God will result in great mental peace — in high elevation 
 of character — and in the gracious manifestations of God's mercy and 
 aid. Never may we slight the privilege which is thus before us. If 
 we were invited to speak with an earthly monarch, we should embrace 
 the favour at once ; especially if we were assured that any request we 
 presented would be granted. How much more gladly should we hasten 
 to avail ourselves of the privilege of laying our petition before the 
 King of kings ! Let us ask, that we may receive, and that our joy may 
 
 be full ! 
 
 " Lord ! there is a throne of grace ; 
 May we ever seek thy face! 
 Thou -wilt hear the humblest praj'er 
 Of the soul that seeks thee there." 
 
THE DIGNITY OF ADOPTION. 399 
 
 4. This dignity Is \isihle in their Christia?i deportment in the world. Per- 
 sons of high rank may be easily discovered by their behaviour, — The 
 real dignity of believers consists in holiness, and some degree of like- 
 ness to God. Ps. xlv. 19; Isa. Ixi. 10. — Believers are easily distin- 
 guished from the men of the world. 
 
 5. It appears in their legal right and title to all the blessings of the New 
 Covenant, and to the heavenly inheritance, v. 17 ; " If children, then heirs 
 of God," etc. — "To an inheritance," etc. 1 Pet. i. 4. All the honours 
 and riches of this world are contemptible, when compared with the 
 glories of the Divine kingdom. 
 
 II. The Persons upon whom this Dignity is Conferred. 
 " As many as are led by the Spirit of God.'' 
 
 1. They are enticed or siveelly drawn by the Spirit of God. They are 
 drawn from sin ; or led by the goodness of God. Rom. ii. 4. 
 
 2. They are led by the Spirit, as a scholar is led by his tutor — a tutor 
 uses various methods to convey instruction. "And they shall all be 
 taught of God." John vi. 45. 
 
 3. They are led by the Spirit, as a traveller is led by his guide. The 
 guide shows him his way, and the dangers and enemies he may ex- 
 pect. This world is a wilderness ; but the Spirit is a sure guide. 
 The counsel of God is imparted through the Spirit. Ps. Ixxiii. 24. 
 
 4. Led as a soldier is led by his captain. The captain trains the sol- 
 dier for duty, and leads him on to battle. So the Spirit trains the be- 
 liever — teaches him the character of his spiritual foes — stimulates 
 him to oflFence and defence — strengthens him, and animates him with 
 the hope of complete ultimate triumph. 
 
 5. As the word signifies to rule and govern, so the sons of God are 
 under the government of the Spirit of God. The Spirit dwells in them — 
 they obey its dictates. "If we live in the Spirit, let us also walk," 
 etc. 
 
 More particularly, observe how the Spirit of God leads them. 
 
 1. By opening and enlightening their understanding— showing them 
 their danger, and the remedy God has provided. John xvi. 8 ; 2 Cor. 
 iv. 6. 
 
 2. By subduing and reneiving their will — removing its carnality — 
 influencing it to close in with the overtures of mercy — bending the 
 mind to the plan of mercy. 
 
 3. By sanctifying the affections — leading them to the right object of 
 love — to love God and the things above — " sanctified by the Spirit of 
 God." 1 Cor. vi. 11. 
 
 IMPROVEMENT. 
 
 1. Are you under the influence of the Spirit? 2. If adopted 
 children of God, walk as such. 3. If sons of God, your prospect 
 of future glory is enrapturing — let this cheer you. 
 
400 CHRISTIAN STEADFASTNESS. 
 
 LXXVIII— ANOTHER OUTLINE FROM THE SAME 
 TEXT. 
 
 1. The Character of the Spirit. 
 
 L A Divine person. x 
 
 2. The Spirit of Grace. 
 
 3. The Spirit of Love. 
 
 4. The Spirit of Wisdom. 
 
 5. The Spirit of Holiness. 
 
 II. What it is to be Led by the Spirit. 
 
 1. To experience His influence in regeneration. 
 
 2. To be instructed in the truth. 
 
 3. To be led to Christ for salvation. 
 
 4. To be led into the path of communion with God. 
 
 5. To be led into evangelical obedience. 
 
 6. To be led into glory. 
 
 III. The Privilege connected with being thus Led. 
 
 1. Adoption into the family of God. 
 
 2. An interest in all the blessings of grace and glory^ 
 
 LXXIX. — CHRISTIAN STEADFASTNESS. 
 
 *'For now we live, if ye stand fast in the Lord." — 1 Thess. iii. 8. 
 
 I. The Import of the Expression, " standinq fast in the 
 Lord:' 
 
 1. A Christian is said to be in Christ — to put on the Lord Jesus — 
 to be grafted into Him — to be bidlt upon Him. By this is denoted the 
 nature, source, and support of a believer's holiness. 
 
 2. Standing fast in the Lord denotes adherence to the doctrines of 
 the gospel. 
 
 3. Consistency of conduct. 
 
 4. Growth in grace. 
 
 IL IIov' THE Stability of the Christian may be proted. 
 
 1. By the assurance of understanding in the doctrines of the gospel. 
 
 2. By the adherence of the heart to these doctrines. 
 
 3. By standing fast in Christ, according to 1 John ii. 6. 
 
DEMONIAC OF GADARA. 401 
 
 III. The Dangers which threaten Religious Steadfast- 
 ness. 
 
 1. False teacbers. 
 
 2. The hostility and terrors of the Tvorld. 
 
 3. Worldly stratagems and fascinations. 
 
 4. The difficulties of a religious course. 
 
 5. Spiritual pride. 
 
 improvement. 
 
 1. It is by the help of the Holy Spirit alone that wc stand fast 
 in the Lord. 
 
 2. Pray for Divine aid. 
 
 3. The effects of a steadfast abiding in Christ will be increasing 
 sanctification, and an assured hope of heaven. 
 
 LXXX. — THE DEMONIAC OF GADAEA. 
 
 BY CHRISTMAS EVANS. A SPECIMEN OF WELCH PREACHING. 
 
 " And when he went forth to land, there met him out of the city a certain man 
 •which had devils a long; time, and wore no clothes, neither abode in any house, tut in 
 the tombs." —Luke viii. 27. 
 
 It is said, that it was his desire to arouse the attention of the people, 
 which had not been excited during the whole meetins:, though many 
 excellent sermons had been delivered. If I remember right, this meet- 
 ing was held in the open air, and I think it was stated that there was 
 a fair in the adjacent neighbourhood, which had a tendency to divide 
 the attention of the people from hearing the word of life. I think in a 
 few moments after Mr. E. began, the whole congregation gave profound 
 attention to the following sermon from the above text. 
 
 I imagine, said 3lr. E., that this demoniac was not only an object 
 of pity, but he was really a terror to the country; so terrific was his 
 appearance, so dreadful and hideous his screams, so formidable, 
 frightful, and horrid his wild career, that all the women in that region 
 were so much alarmed that none of them durst go to market. 
 
 And, what made him still more terrible, was the place of his abode; 
 it was not in the city, where some attention might be paid to order and 
 decorum — though he would sometimes ramble into the city, as in this 
 case. It was not in a town, or village, or any house whatever, where 
 assistance might be obtained in case of necessity; but it was among 
 the tombs, and the wilderness, not far, however, from the turnpike 
 road. No one could tell but that he might jump at them like a panther 
 and scare them to death. The gloominess of the place made it more 
 34- 2a 
 
402 DEMONIAC OF GADARA. 
 
 awful and solemn. It was among the tombs, where, in the opinion of 
 some, all witches, corps, candles, and hobgoblins abide. 
 
 By this time, the devil became offended with the Gadarenes, and in 
 a pout he took the demoniac away, and drove him into the wilderness. 
 He thought the Gadarenes had no business to interfere and meddle 
 with his property — for he had possession of the man; and he knew 
 that " a bird in the hand is worth two in the bush." It is probable that 
 he wanted to send him home; for there was no knowing what might 
 happen now-a-days. But there was too much matter about him to send 
 him away as he was ; therefore, he thought it the best plan to per- 
 suade liim to commit suicide, by cutting his own throat. But here 
 Satan Avas at a nonplus — his rope was too short; he could not turn 
 executioner himself, as that would not have answered the design he 
 had in view, when he wants his people to commit suicide; for the act 
 would Rave been his own sin, and not the man's. The poor demoniac, 
 therefore, must go about to hunt a sharp stone, or any thing he could 
 get. lie might have been in search of such an article when he returned 
 from the wilderness into the city whence he came, when he met the 
 Son of God. 
 
 Jesus commanded the unclean spirit to come out of the man. And 
 when he saw Jesus, he cried out, and fell down before him, and with a 
 loud voice said, "What have I to do with thee, Jesus, thou son of God 
 most high ? I beseech thee, torment me not." 
 
 Here is the devil's confession of faith. The devils believe and 
 tremble, while men make a mock of sin, and sport on the verge of dark 
 damnation. To many of the human race, Christ appears as a root out 
 of a dry ground. They see in him neither form nor comeliness, and 
 there is no beauty in him that they should desire him. Some said that 
 he was the carpenter's son, and would not believe in him ; others said, 
 that he had a devil, and that it was through Beelzebub, the chief of 
 the devils, that he cast out devils. Some cried out, Crucify him, 
 crucify him ; and others said, let his blood be upon us and our children. 
 As the Jews would not have him to rule over them, so, many who call 
 themselves Christians say that he is a mere man; as such, he has no 
 right to rule over their consciences, and demand their obedience, adora- 
 tion, and praise. But Diabolus knows better — Jesus is the Son of God 
 most high. Many of the children of the devil, whose works they do, 
 differ very widely from their father in sentiments respecting the person 
 of Christ. 
 
 Jesus commanded the legion of unclean spirits to come out of the man. 
 They knew that out they must go; but they were like some Irishmen 
 — very unwilling to return to their own country again. And he suffered 
 them to go into the herd of swine. 
 
 Methinks that one of the men who fed the hogs, kept a better look- 
 out than the rest of them, and said, 
 
 "What ails all the hogs? look sharp, there, boj^s — keep them in — 
 make good use of your whips. Why don't you run? Why, true as I 
 am alive, one of them has gone headlong over the cliff! There! there, 
 Morgan, yonder goes another! — Drive them back, Tom." 
 
 Never was there such running, and whipping, and hallooing — but 
 down go the hogs, before they were aware of it. — One of them said, 
 
 "They arc all gone." 
 
DEMONIAC OP GADARA. 403 
 
 <«No, sure, not all of them gone into the sea?" 
 
 '< Yes, every one of them ; and if ever the devil entered anything in 
 this world he has entered into those hogs." 
 
 "What!" says Jack, " and is the noble black hog gone?" 
 
 "Yes! yes! I saw him scampering down th!it hill as if the very 
 devil himself was in him ; and I saw his tail take the last dip in tho 
 troubled element below." 
 
 "What," says Tom to Morgan, "shall we say to our Masters?" 
 
 " What can we say ? We must tell the truth, that is all about it. 
 We did our best — all that was in our power. What could any man do 
 more?" 
 
 So they went their way to the city, to tell their masters what had 
 happened. 
 
 "Jack, where are you going?" exclaimed one of the masters. 
 
 " Sir, did you know the demoniac that was among the tombs ! " 
 
 "Where did you leave the hogs?" 
 
 " That madman. Sir — " 
 
 *' Madman ! Why do you come home without the hogs ? " 
 
 "That wild and furious man, Sir, that mistress was afraid of so 
 much." 
 
 " Why, Jack, I ask you a plain question — why don't you answer me? 
 Where are the hogs?" 
 
 " That man who was possessed with the devils. Sir — " 
 
 " AVhy, sure enough, you are crazy! You look wild! Tell your 
 story if you can, let it be what it may." 
 
 "Jesus Christ, Sir, has cast the unclean spirits out of the demoniac; 
 the}' are gone into the swine ; and they are drowned in the sea ; for I 
 saw the tail of the last when it went out of sight ! Now, master, it is 
 even so, you may depend." 
 
 The Gadarenes went out to see what was done ; and finding that it 
 was even so, they were afraid, and besought Jesus to depart from them. 
 
 How awful must be the state and condition of those men, who love 
 the things of this world more than Jesus Christ ! 
 
 " The man out of whom the unclean spirits were cast, besought Jesus 
 that he might be with him. But he told him to return to his own 
 house and show how great things God had done for him. And he went 
 his way, and published throughout the whole city of Decapolis, how 
 great things Jesus had done unto him." 
 
 The act of Jesus casting so many devils out of him, was sufficient to 
 persuade him that Jesus was God as well as man. 
 
 I imagine I sec him going through the city, crying, "0 ycsl yes! 
 
 yes! — Please to take notice of me, the demoniac among the tombs. 
 
 1 am the man who was a terror to the citizens of this place; that wild 
 man, who could wear no clothes, and that no man could bind. Here 
 am I now in my right mind, Jesus Christ, the friend of sinners, had 
 compassion upon me, when I was in my low estate. When there was 
 no eye to pity, and no hand to save, He cast out the devils, and re- 
 deemed my soul from destruction." 
 
 Most wonderful must have been the surprise of the people to hear 
 such proclamation. The ladies running to the windows — the shoe- 
 makers throwing their lasts one way, and their awls another — running 
 out to meet him, and to converse with him, that they might be positive 
 
404 DEMONIAC OP GADARA. 
 
 there was no imposition ; and found to be a fact that could not be con- 
 tradicted. the -wonder of all wonders ! Never was there such a 
 thing ! must, I think, be the general conversation. 
 
 And while they were talking, and everybody having something to 
 say, homeward goes the man. As soon as he came in sight of the 
 house, I imagine I see one of the children running in, and crying, "0 
 mother ! father is coming, and he will kill us all ! " 
 
 "Children, come all into the house," said the mother. "Let us 
 fasten the doors. I think there is no sorrow like my sorrow ! " said 
 the broken-hearted woman. 
 
 "Are all the windows fastened, children?" 
 
 " Yes, mother." 
 
 "Mary, my dear, come from the window; don't be standing there." 
 
 "Why, mother, I can hardly believe that it is father! that man is 
 well dressed." 
 
 "0 yes, my dear children, it is your own father. I knew him by 
 his walk the moment I saw him." 
 
 Another child, stepping to the window, said, "Why, mother, I never 
 saw father coming home as he comes to-day. He walks on the foot- 
 path, and turns round the corner of the fences. He used to come to- 
 wards the house as straight as a line, over fences, ditches, and hedges ; 
 and I never saw him walking as slowly as he does now." 
 
 In a few moments, however, he arrives at the door of the house, to 
 the great terror and consternation of all the inmates. He gently tries 
 the door, and finds no admittance. He pauses a moment, steps towards 
 the window, and says, in a low, firm, and melodious voice, " My dear 
 wife, if you will let me in, there is no danger. I will not hurt you ; I 
 bring you glad tidings of great joy." 
 
 The door was reluctantly opened, as it were between joy and fear. 
 Having deliberately seated himself, he said : 
 
 "I am come to show you what great things God has done for me. 
 He loved me with an everlasting love. He redeemed me from the 
 curse of the law, and the threatenings of vindictive justice. He saved 
 me from the power and the dominion of sin. He cast the devils out 
 of my heart, and made that heart which was a den of thieves, the 
 temple of the Holy Spirit. I cannot tell you how much I love the 
 Saviour. Jesus Christ is the foundation of my hope, the object of my 
 faith, and the centre of my affection. I can venture my ignorant soul 
 upon him. He is my best friend — he is altogether lovely — the chief 
 among ten thousands. He is my wisdom, righteousness, sanctification, 
 and redemption. There is enough in him to make a poor sinner rich, 
 and a miserable sinner happy. His flesh and blood are my food — his 
 righteousness my wedding-garment — and his blood is eflicacious to 
 cleanse from all sins. Through him I can obtain etei'nal life ; for he 
 is the brightness of the Father's glory, and the express image of his 
 person — in whom dwelleth all the fulness of the God-head bodily. He 
 deserves my highest esteem, and my warmest gratitude. Unto him 
 who loved me with an eternal love, and washed me in his own blood — 
 unto him be the glory, dominion, and power, forever and ever. For 
 he has rescued my soul from hell ; he has plucked me as a brand out 
 of the burning. He took me out of the mii-y clay, and out of a hor- 
 rible pit. He set my feet upon a rock, and established my goings, and 
 put in my mouth a new song of praise and 'glory to him I Glory to 
 
CONFIDENCE IN CHRIST. 405 
 
 Him forever ! Glory to God in the highest ! Glory to God forever and 
 ever ! Let the Avhole earth praise him! Yea, let all the world praise 
 him ! — Hallelujah ! The Lord God omnipotent reigneth !" 
 
 It is beyond the power of the strongest imagination to conceive the 
 joy and gladness of this family. The joy of sea-faring men delivered 
 from being shipwrecked — the joy of a man delivered from a burning 
 house— the joy of not being found guilty at a criminal bar — the joy of 
 receiving pardon by a condemned malefactor — the joy of freedom to a 
 prisoner of war — is nothing in comparison to the joy of him who is 
 delivered from going down to the pit of eternal destruction. For it is 
 ♦'joy unspeakable and full of glory 1" 
 
 LXXXL — CONFIDENCE IN CimiST. 
 
 "For I know whom I haye believed, and am persuaded that He is able to keep that 
 ■which I have committed unto him against that day." — 2 Tim. i. 12. 
 
 I. The Declaration of the Apostle. 
 
 1. He had known the necessity of salvation as a lost and ruined 
 sinner. , 
 
 2. He had known the power of Christ to save. 
 
 3. He had committed his soul and body to his care 
 (1.) For salvation. 
 
 (2.) For government. 
 (8.) For preservation. 
 
 II. His Security. 
 
 1. Because, He was the author of his soul. 
 
 2. He died to redeem it. 
 
 3. All things are under his power. 
 
 III. Ills Assurance. 
 
 1. It was the language of experience. 
 
 2. It was the language of an authorized confideuce 
 (1.) In the principles of the gospel. 
 
 (2.) In God himself. 
 
 APPLICATION. 
 
 1. Are you a believer in Christ? 
 
 2. Have you committed your soul to Him? 
 
 3. Have you this confidence ? 
 
 4. How great are the privileges of believers ! 
 
406 KECONCILIATION. 
 
 LXXXII. — RECONCILIATION. 
 
 "And you, that were sometime alienated and enemies in your mind by wicked 
 works, yet now hath he reconciled, in the body of his flesh through death, to present 
 you holy, and unblamable, and unreprovable in his sight." — Col. i. 21, 22. 
 
 What a congratulation is this to the church at Colosse ! They had 
 become the subjects of a marvellous transformation anterior to their 
 
 exaltation to eternal life. what a change! Once alienated — 
 
 children of wrath, even as others. Now made richer and more honour- 
 able than the kings of the earth. 
 
 I. The State of Man by Nature. * 'Alienated and enemies 
 in," etc. 
 
 Alienated ; estranged from God in your affections, which are fixed on 
 improper objects — the creature, the world. No love to God — no relish 
 for his service — nor for his people. Carnal objects more attractive. 
 
 *yAnd enemies in your minds ;^' — a fixed enmity in the heart against 
 God — "the carnal mind is enmity against God." A manifest dislike to 
 God and all his appointments — is in a state of active rebellion — tramp- 
 ling on the law and government of Jehovah. 
 
 This enmity discovers itself by ** wicked tvorks." Sometimes called the 
 "works of the flesh." Sins of omission and commission — open acts 
 of wickedness. All are more or less guilty ; Rom. iii. 10. 
 
 What a dreadful condition the sinner must be in — under the curse of 
 the law ! 
 
 II. The great change effected by the grace of God. "Yet 
 how hath he reconciled," etc. 
 
 Reconciliation is the reuniting of persons at variance, -which 
 is the case between God and sinners. But God has graciously 
 proposed terms of reconciliation in the gospel. Mercy is gra- 
 ciously offered to rebels. 
 
 Sinners are invited and entreated to accept salvation — to be re- 
 conciled to God. "We are ambassadors for Christ, as though," 
 etc. 2 Cor. v. 20. — This implies, 
 
 1. That the sinner be truly sensible of his rebellion, and forsake his 
 sins. Isa. iv. 7. 
 
 2. That he be truly humbled before God on accoimt of it — there must 
 be penetential sorrow, like that manifested by David ; Psal. xxxviii. 
 5, 6. 
 
 3. A hearty acquiescence with the terms of mercy, and a closing in with 
 the Lord Jesus as our great Reconciler — receiving and embracing him as 
 our only Saviour. 
 
 4. The happy effect of this is peace and reconciliation to God. Rom. v. 
 1. It leads to Divine worship ; to communion ; to exhilarating hope. 
 
 III. The Means by which this is effected. " In the body of 
 his flesh through death." 
 
PREPARATION FOR DEATH. 407 
 
 Reconciliation to God is by Jesus Christ. He is the only person 
 qualified for this work. He is the "one Mediator.'^ "There is 
 no ether name given under heaven by vrhich we can be saved." 
 It is effected 
 
 1, By his incarnation. "In the body of his flesh through death." 
 It was necessary that he should become man, that he might suffer in 
 our nature and stead. " The word was made flesh," etc. John i. 14. 
 "He took not on him the nature of angels," etc. 
 
 2. By his Sacrifice. "Through death." It was necessary that he 
 should suff'er and die — to pay our debt — to make satisfaction for the 
 broken law — to appease Divine justice. See Isa. liii. 5; Dan. ix. 24; 
 2 Cor. V. 21 ; 1 Peter ii. 24. 
 
 IV. The Design of this gracious arrangement ; " To present 
 you holy, and unblamable, and unreprovable in his sight.'' 
 
 1. To present you holy ; that you may be a renewed, sanctified people 
 — devoted to God — loving holiness, and holy pursuits. 
 
 2. And unblamable. In the sight of the world — that the world, in- 
 stead of having cause for censure, may have cause to admire. "Let 
 your light so shine," etc. No one can injure you while you are in 
 Christ, Rom. viii. 31, 33—35. 
 
 3. And unreprovable in his sight. That your consciences may not 
 condemn you. The work of Christ has been so complete in you, that 
 the Judge will look on and approve, when, as naked spirits, you stand 
 before him. 
 
 " In his sight." Blessed operation ! by which you will be able to 
 stand peaceably' before your Judge. Your sins forgiven; clothed with 
 a Divine righteousness, etc., you will have joy and triumph when his 
 scrutinizing eye shall investigate you, and you shall be found unre- 
 provable even by him. He will then exclaim, " Thou art all fail-, my 
 love ; there is no spot in thee." 
 
 IMPROVEMENT. 
 
 Be thankful for Christ. Are you reconciled ? Now is the ac- 
 cepted time. Dreadful thought ! to be alienated for ever. 
 
 LXXXIIL— PREPARATION FOR DEATH. 
 
 "Thus saith the Lord, Set thine house iu order : for thou shalt die, and not live." — 
 Isa. xxvii. 1. 
 
 He is a wise man who regards this advice in the time of health : for 
 we cannot tell what a day may bring forth. It is well to be always 
 ready to die. — But when we are afflicted, the exhortation is peculiarly 
 applicable ; for that sickness may be unto death, " Set thine house in 
 order; for thou shalt die." Such was the declaration of the prophet 
 Isaiah to Hezekiah the king of Judah, who was sick unto death. 
 
408 PREPARATION FOR DEATH. 
 
 The text may have a two-fold application : — 
 
 1. Respecting temporal things. For the good of survivors it is im- 
 portant especially for the head of a family so to arrange his temporal 
 affairs as to prevent confusion and unpleasantness. From the neglect 
 of this, what scenes of disorder, bitterness, and wrath, have ensued ! 
 
 2. Respecting our spiritual concerns, and a due preparation for death. 
 In this sense, let the subject be considered. 
 
 I. What may be implied in a due PREPARATioisr for death? 
 ** Set thine house in order.'' 
 
 1. All car7ial, open, and 'profane sinners are unprepared for death. 
 ''Without holiness no man shall see the Lord." This settles the matter. 
 The wicked are unprepared to die. 
 
 2. The proud, self-righteous, and formalist, are unprepared for death. 
 They are resting on an unstable foundation, Matt. vii. 26. "Except 
 your righteousness exceed;" Matt. v. 20. 
 
 3. All who depart from the truth of the gospel, and embrace errors of a 
 fundamental nature — ridiculing the doctrine of regeneration — denying 
 the Divinity of Christ, and the eternity of future punishment, are not 
 fit to die ; indeed it is possible for God to give them up to strong delu- 
 sion. 2 Thess. ii. 13. 
 
 But more directly, To set the house in order implies, that the 
 soul be made acceptable to God according to the method prescribed 
 by the gospel. 
 
 The means of preparation have been provided. Christ has died, 
 given his Spirit, communicates his grace, etc. 
 
 1. The conscience must he delivered from guilt, sin pardoned, and peace 
 and hope enjoyed; Gal. iii. 13; Eph. i. vii; Rom. iv. 3. 
 
 2. The soul must be regenerated, and renewed by the Holy Spirit. John 
 iii. 3; 2 Cor. v. 17. 
 
 3. Frequent self-examination is necessary. Matt. xxxv. 7. "Examine 
 yourselves," etc. 
 
 4. Cojistant watchfulness ; Matt. xxiv. 42. Maintaining the graces of 
 the Spirit in lively exercise — living by faith in Jesus Christ — watching 
 for the approach of death, and being ready to meet him. " I know 
 whom I have beUeved." 
 
 II. The Argument employed to enforce the necessity of 
 SUCH A preparation. "For thou shalt die, and not live.'' 
 
 1. Death is the common lot of all men, rich and poor, etc. Heb. ix. 22. 
 
 2. Death is the sentence of Jehovah on account of sin. It is the effect 
 of sin ; Rom. v. 12. "As by one man sin entered into the world," etc. 
 
 3. The words are very emphatical. " Thou shalt most assuredly die.'* 
 Death is inevitable. There is nothing of which we have more incon- 
 test.ible evidence. "Our fathers, where are they? And the prophets, 
 do they live for ever? " How frequently we hear of people dying! A 
 proof that we also must die. 
 
 4. It is as if God had said, Thou shalt shortly die. How short and 
 
THE christian's GLORIOUS PRIZE. 409 
 
 nncertain is the life of man! It is as grass, Isa. xi. 6; it is like -a 
 vapour, James iv. 14 ; it is a shadow, Job xiv. 2 ; it is a dream, Job xx. 
 8 ; yea, even nothing before God ; Ps. xxxix. 5. 
 
 5. The argument gains additional force by considering the consequences 
 of death. 
 
 The state unalterably fixed either in bliss or woe. 
 
 That there will be a future judgment. 
 
 That man is an accountable creature. See 2 Cor. v. 10 ; Eccles. xii. 
 14; Matt. xxv. 31. 
 
 APPLICATION. 
 
 You are all dying creatures. Are you prepared to die ? Upon 
 what foundation are you resting? 
 
 Let the followers of Christ gird up the loins of their minds ; be 
 sober and hope to the end. Blessed will you be, if your house be 
 set in order. Death will introduce you to the glories of your 
 Father's house. 
 
 LXXXIY.— THE CHRISTIAN'S aLORIOUS PRIZE. 
 
 "I press towards the mark, for the prize of the high calling of God in Christ Jesus." 
 — Phil. iii. 1-1. 
 
 This text has an evident and beautiful allusion to the Olympic games 
 among the Greeks, in which rival candidates fought, wrestled, or ran, 
 to obtain a prize, in itself indeed of little value, but anxiously sought 
 as an honourable distinction bestowed on the successful candidate. To 
 those exercises St. Paul frequently alludes ; and in the present case, 
 
 I. We are called to consider eternal life and glory under the 
 figure of a prize. 
 
 (1) It is an honourable and valuable object — a crown ; — and not like 
 the perishable garlands bestowed in those races, but a crown that 
 fiideth not away. It is a throne, but not an earthly, transitory throne ; 
 a throne in heaven — the throne of God and the Lamb: " To him that 
 overcometh will I grant to sit with me in my throne, even as I also 
 overcame, and am set down with my Father in his throne." 
 
 (2) This prize is held up to excite and animate us. The world sub- 
 sists by hope. The mind of man naturally turns to futurity. Hope 
 animates the soul, and gives life to action ; like the Highland stream 
 that dashes from the rock, and purifies itself as it pursues its course. 
 Not only did Moses have "respect to the recompense of reward," but 
 even Christ Jesus himself was animated by hope, when "for the joy 
 that was set before him he endured the cross, and despised the shame" 
 attending it. 
 
 (3) This prize shall be publicly and honourably bestowed, and shall 
 bear a proportion to our activity and exertions. " One star differs from 
 
 35 
 
410 APATHY OF THE CHURCH. 
 
 another star in glory;" and so shall it be in "the resurrection of the 
 just." ''Every man shall be rewarded according to his works." And 
 this reward shall be greatly enhanced by the hand which doth bestow 
 it: "Henceforth there is laid up for me a crown of righteousness, 
 which the Lord, the righteous Judge, shall give unto me in that day, 
 and not unto me only, but unto all them that love his appearing." 
 
 (4) It is the prize of God^s high calling : we are not called by an 
 earthly prince, nor to earthly honours, but to "glorj^ honour, and im- 
 mortality." — It is "in Christ Jesus :" the Apostle drew all his motives 
 from the cross: "there strongest motives spring:" not from pagan 
 philosophy, nor from moral suasion, but from the Gospel. 
 
 II. We are with eager eye and outstretched hands to press to- 
 wards the mark — the perfection of holiness. And as the ancients 
 contended in the presence of fathers and brothers, wives and 
 sisters, magistrates and their country ; so we are encompassed 
 with "a great cloud of witnesses" — patriarchs and prophets — 
 apostles and evangelists — saints and martyrs. 
 
 This pressing toward the mark implies, — 
 
 (1) An eye towards the prize : " We look not at the things which are 
 seen, but at the things which are unseen ; for the things which are 
 seen are temporal, but the things which are unseen are eternal." — (2) 
 A confidence in the Judge: "I know in whom I have believed, and 
 that he is able to keep that which I have committed to him." — (3) Per- 
 severance in the path pointed out by the law of God, and the example 
 of Jesus Christ. — (4) Reliance on Divine strength. 
 
 "Man, like the generous vine, supported lives; 
 The strength he gains, is from th' embrace he gives." 
 
 It is our duty to exert ourselves as if everything depended on our 
 exertions, and at the same time to trust in Divine support, as knowing 
 we can do nothing of ourselves. . 
 
 Dr. Waugh.* 
 
 LXXXY. — APATHY OF THE CHURCH. 
 
 " Woe to them that are at ease in Zion." — Amos vi. 1. 
 
 Desir.\ble as ease may be, both to the body and to the mind, there 
 is an ease more to be dreaded than distress or pain. It is like the 
 calm of the Dead Sea, or like that fatal stillness which often precedes a 
 tempest or an earthquake. " Woe to them that are at ease in Zion !" 
 — Who are they ? 
 
 Some are at ease through selfish insensihilihj . They will not spoil 
 their enjoyments, or wound their feelings with sights of human misery 
 — they will not "visit the fatherless and the widow in their affliction ;" 
 
 * See the Outline in " Helps for the Pulpit," Second Series, page 253. 
 
APATHY OF THE CHURCH. 411 
 
 and if they meet the wounded traveller in the way, they "pass on the 
 other side." They "lie on beds of ivory," and stretch themselves on 
 their couches — they eat the lambs out of the flock, and the calves out 
 of the stall — they chant to the sound of the viols, and drink wine in 
 bowls, but they are not grieved for the affliction of Joseph — "There- 
 fore (saith the Prophet) shall they go captive, with the first that go 
 captive." 
 
 Two objects should particularly interest the Christian, the welfare 
 of his country and the church. So Jesus wept over both — "0 Jeru- 
 salem! Jerusalem!" — But "woe to them that are at ease in Zion," 
 
 Others are at ease through infidel presumption. They cry, " Thus ! 
 doth God see, and is there understanding (of this) with the Most High? 
 — Where is the promise of his coming ? — for all things continue as they 
 were from the beginning." They presume, either that the threatenings 
 of God's word are not true, or at least that they are not nigh ; till, lo ! 
 "sudden desolation cometh upon them, and their destruction cometh 
 as a whirlwind." Then "woe to them that are at ease in Zion." 
 
 Some are at ease through self-confidence ; trusting in themselves that 
 they are righteous, they despise others, and say, with the church at 
 Laodicea, " I am rich, and increased with goods, and have need of 
 nothing:" whereas in the sight of God they are wretched, and miser- 
 able, and poor, and blind, and naked. Alas, for these men I they build 
 for eternity, and yet build upon the sand ; and when the storms of life 
 — or, at farthest, when the hurricanes of death come, they are swept 
 away into the pit of everlasting destruction. — " Woe to them that are 
 at ease iu Zion!" 
 
 Lastly, others are at ease through practical indifference. They come 
 to God's house when his people come; they sit as his people sit; the 
 sound of the Gospel is as a very lovely song, or as "the sound of one 
 that playeth skilfully on an instrument;" they profess to believe in a 
 hell and a heaven — a world of everlasting joys and endless pains — and 
 yet act as if it were impossible there should be either. They are like 
 a man sleeping on a mast in a storm, or amidst a house in flames. 
 " Woe to them that are at ease in Zion !" 
 
 But peace be to those who are distressed in Zion, The dead feel 
 not, but pain is an indication of returning life. " Blessed are they 
 that mourn in Zion ;" they shall be comforted with many consolations 
 here, and hereafter crowned with everlasting joys. 
 
 Life and immortal joys are giv'n 
 To souls that mourn the sins they've done; 
 Children of wrath made heirs of heav'n, 
 liy faith in God's eternal Son. 
 
412 JESUS WEPT. 
 
 LXXXYI.— JESUS WEPT. 
 
 " Jesus -wept." — John xi. 35. 
 
 1. "Who was it that wept? 
 
 That the children of men should frequently be in tears is nothing 
 strange : this world is a place of sin, and therefore it is no wonder 
 that it is also a place of weeping. Sin and sorrow must be companions. 
 But what shall we say when we read that Jesus wept ? Was it not 
 strange that he, who was "holy, harmless, uudefiled, and separate 
 from'sinners," should be in tears? "Jesus wept!" — Let us contem- 
 plate this weeping Saviour. 
 
 2. " Jesus wept.'^ And was it not the tear of S7jmpatliy he 
 shed? 
 
 When he saw Mary weeping, and the Jews who came with her, also 
 weeping, "he groaned in the spirit and was troubled." On some 
 other occasions he had forbidden weeping for the dead. He had said, 
 " Why make ye this ado, and weep ?" We do not find that Jesus wept, 
 when he first said, "Our friend Lazarus sleepeth" — nor when Martha 
 met him — nor when Mary came unto him; but afterwards when he 
 saw the tears of Mary, and her sympathizing friends, who came to 
 comfort them concerning their brother, then he mingled his groans 
 and tears with theirs. Thus did he "weep with those that wept;" 
 and recommended the precept by his own example. 
 
 " Jesus wept." And was it not the tear oifriendsliip? " Our 
 friend Lazarus sleepeth." 
 
 By his own example then hath he sanctified the soft endearments of 
 friendship ; and in the beloved Apostle, and his friend Lazarus, he hath 
 fastened, as it were, its tender ties with his own hand. — " Jesus loved 
 Martha, and her sister, and Lazarus." Was it therefore strange if 
 Jesus wept for Lazarus ? If he were capable of tears, was not this an 
 occasion to draw them forth? He wept, as a man might weep for his 
 departed friend: and therefore the Jews observed, "Behold, how he 
 loved him ! " 
 
 "Jesus wept:" And let us recollect the scene that was then 
 before him. 
 
 A grave, the awful consequences of sin, was in his view. The grave 
 had opened its mouth and seemed to say. Behold the cursed effects of 
 transgression ! "In the day thou eatest thereof, thou shalt die." The 
 people of God have all seen the evil of sin in some degi-ee, and have 
 been affected with it; but they do not, they cannot, in this world, have 
 a sufficiently comprehensive view of all its deformity, and horrid conse- 
 quences. But Jesus could view it exactly as it is. His all- comprehend- 
 ing mind knew its height and depth ; and, as a man, when he saw its 
 effects in the death of Lazarus, when he saw the place where he hira- 
 
CONTEMPT OF DIVINE GOODNESS. 413 
 
 self was shortly to be laid," ho wept. So when he foresaw the destruc- 
 tion tliat awaited impenitent Jerusalem ; he "beheld the city, and wept 
 over it." We know that in the view of approaching suffering, he was 
 "exceedingly sorrowful:" and we know, because an Apostle hath in- 
 formed us, that "in the days of his flesh, he offered up prayers and 
 supplications, with strong crying and tears," in the discharge of his 
 mediatorial work. 
 
 " Jesus wept:" But it was in the way to glory. 
 
 There was a joy set before him; and therefore he endured the cross, 
 despising the shame ; and he is now sat down at the right hand of the 
 throne of God. Thus should we be "looking unto Jesus" as our glori- 
 ous example ! In this world we must expect occasions of sorrow. But 
 it is well for us that our tribulations are in the way to an heavenly 
 kingdom. "They that sow in tears shall reap in joy." This is the 
 order of these things: "Before honour is humility." Afflictions are 
 the royal road to heaven. 
 
 " Jesus wept," when he was on earth ; and he has still the same 
 affection for his people. 
 
 When he went to heaven, he did not leave behind him his heart of 
 tenderness. He is now at the Father's right hand, as our friend and 
 advocate. There he pleads our cause: " For we have not an High 
 Priest which cannot be touched with the feeling of our infirmities." 
 What encouragement is this to approach the heavenly throne! " Let 
 us, therefore, come boldly to a throne of grace, that we may obtain 
 mercy, and find gi'ace to help in time of need." 
 
 J. Jefferson. 
 
 LXXXVII. — CONTEMPT OF DIVINE GOODNESS. 
 
 " Despispst thou the riches of his goodness, and forbearance, and long suffering: not 
 knowing that the goodness of God leadeth thee to repentance." — Kosiaxs 11. 4. 
 
 In this passage we may notice the goodness of God, and its design — 
 the contempt of that design, and the punishment of that contempt. 
 
 1. To estimate rightly the goodness of God, we should think of the 
 number of offences committed against him ; the offences of a single 
 individual this day — of an individual in his whole life — the offences of 
 a ci^y, a nation, the globe — a world of rebels. How many oaths have 
 been sworn to-day — in this city — in the nation — in the world? And 
 yet the world has not been burned with fire, nor overwhelmed with 
 water. How would you be enraged, if you knew all that was said and 
 done against j'ou in secret ? This you cannot know ; but it is other- 
 wise with God : he knows all that is said and done against him, and 
 bears with all. W^hen Moses provoked an Egyptian, he preserved him- 
 self by flight: this could not be your case, for whither would you fly 
 fiom his presence ? 
 
 2. The design of God's goodness is to lead us to repentance. Tho 
 
 35- ' 
 
414 CONTEMPT OP DIVINE GOODNESS. 
 
 necessity, the expediency, and the means of repentance are inferred 
 from this passage. — How may the goodness of God lead us to repent- 
 ance ? Three -vrays. 
 
 (1) By affording opportunity: while the execution of a criminal is 
 delayed a pardon may arrive. 
 
 (2) By affording us encouragement; punishment is delayed, and 
 who can tell ? 
 
 (3) By furnishing us with the most affecting motives. We are not 
 driven, but attracted. Cain and Judas were driven to repentance, and 
 we see what their repentance came to. Peter was led to repentance ; 
 Jesus looked on him, and that look said, " Peter, with all thy faults, I 
 love thee still." David was led to repentance; "I have sinned," said 
 he. "The Lord has put away thy sin," says the prophet; and did 
 David put it away too ? No : so soon as God had put it away, David 
 set it before him, and kept remembrance of it as a memento to the end 
 of his days: "jMy sin is ever before me." An old divine, when dying, 
 said, "I weep, not because I cannot be pardoned, but because I am 
 pardoned." The religion of the gospel is the fond mother tenderly 
 alluring the disobedient boy to return, and hide his blushes in her 
 bosom ; and not the stern angry father. We must now consider, 
 
 3. The contempt of God's design. How does the sinner show this ? — 
 By his inconsideration — by his disobedience — by his perversion of the 
 design. "If I thought, (says the sinner,) that he would cut me off so 
 soon as I commit sin, I would sin no more : but as he bears with me, I 
 will still go on." 
 
 4. Let us mark the punishment of that contempt. He goes on ; but 
 observe the issue — "treasuring up wrath against the day of wrath." 
 We have heard of the riches of God's goodness in the former part of tlie 
 text, now we hear of the treasures of his wrath : both expressions 
 denoting abundance and variety. This is an awful subject : let us dis- 
 miss it with three remarks. 
 
 (1) All this misery is of the sinner's own procuring. Hell is the 
 sinner's "own place;" he made it, he furnished it; he breeds within 
 him the worm which never dies, and the fire which cannot be quenched. 
 
 (2) The sinner is making continual accession to his misery: "trea- 
 suring up wrath unto the day of wrath." 
 
 (3) The whole amount of his wickedness will not be known till a. 
 future day, called "the day of wrath," and this, says the apostle, will 
 be the day of retribution — "the revelation of the righteous judgment 
 of God." 
 
 Lord, we have long abus'd thy love, 
 
 Too long jndulg'd our sin; 
 Our aching hearts e'en bleed to see 
 
 What rebels we have been! 
 
 No more, ye lusts, shall ye command, 
 
 No more will we obey; 
 Stretch out, O God, thy conquering hand, 
 
 And drive thy foes away. 
 
 W. Jay. 
 
COMFORT IN TROUBLE. 415 
 
 LXXXVIII. — COMFOKT IN TROUBLE. 
 
 '•Let not your heart be troubled: ye beliere in God, believe also in me." — JouN 
 xir. 1. 
 
 Christ is the Fountain of Divine consolation. He is styled '*the 
 Consolation of Israel," and "the God of comfort." How cheering such 
 a character to the mind of the believer amid the troubled scenes of life ! 
 The great High Priest loves him, and compassionately looks from his 
 high abode upon his suffering servant. The glories of his heaven, the 
 grandeur of his nature, the acclamations of celestial spirits, and the 
 love he has for them, do not prevent him from sympathizing -with his 
 afflicted people, and saying from his throne, "Let not your heart be 
 troubled," etc. 
 
 When these words were uttered, the disciples of Christ were in dis- 
 tress. Jesus their Master was about to leave them. He was going to 
 his cross to die. The purport of his death they did not clearly appre- 
 hend ; yet his departure was distressing to them. .Jesus knew their per- 
 turbed state of mind, and he gave them instruction and appropriate 
 consolation. As sorrow filled their hearts, and tears suffused their eyes, 
 he said, '< Let not your hearts be troubled," etc. 
 
 I. The Heart is sometimes troubled : *' Let not," etc. 
 
 The word troubled denotes an agitated and painful state of mind, 
 created by something unpleasant and disagreeable. The heart heaves, 
 and sometimes agonizes under the pressui-e of fear, grief, anxiety, des- 
 pondency, or apprehension of future evils. Thus the disciple's were 
 troubled by the loss which they were about to sustain. They gazed 
 upon the lovely and majestic person of the Redeemer, and were dis- 
 tressed to think they would soon see him no more. They thought of 
 his delightful companionship, his constant kindness and peculiar tender 
 sympathy, and his wonderful teaching, and what a sad blank would 
 his departure create ! His loss they felt to be irreparable. And not 
 only so ; they were troubled also by his intimations of approaching tra- 
 gical sufferings. Disappointed at his not erecting a throne of regal 
 power and grandeur, and causing them to sit in dignity on his right 
 and on his left hand in his earthly kingdom, the very idea of his de- 
 parture to the ignominious cross was appalling to their minds. Their 
 hearts were troubled. The prince of this world was collecting his 
 forces against him ; the Jewish rulers were full of bigotry, and their 
 determination to destroy him was complete. He was about to close his 
 career by unparalleled sufferings, and by a shameful and accursed 
 death. This he had intimated to them. But he told them that they 
 also should be baptized with sufferings. " These things have I spoken 
 to you, that ye should not be offended. They shall put you out of the 
 synagogues; yea, the time cometh, that whosoever killeth you will 
 think that he doeth God service." It is not surprising then that they 
 should be distressed by the dark prospect which they had before them. 
 Observe, 
 
 I. That the people of God, even the most holy and devoted of them, 
 are subject to various troubles and perplexities. •• 
 
416 COMFORT IN TROUBLE. 
 
 The trouble •wliich aptaterl tlie disciples is not npplicable to helievers. 
 The dopaiture of Christ to licaven as their Intercessor and Forerunner 
 is a source of joy. But they have trials. 
 
 Adversily. Scarcity of manual labour — inadequacy of remuneration 
 for manual labour — plans unsuccessful — losses throurrh the mismanajre- 
 ment of others — or adversity produced by lengthened affliction — inca- 
 pacity for labour. 
 
 Afflictions, personal or relative. These are painful and cause serious 
 apprehension. They may be the precursors of death. 
 
 Bereavements. Here, " the heart knows its own bitterness." To part 
 "with beloved relatives and friends is very trying'. "Lover and friend 
 hast thou put far from me, and mine acquaintance into darkness." 
 
 Family trovhlcs. ]\lil1ions of hearts have been troubled by the un- 
 grateful conduct of their children. Their best counsels neglected — 
 bent on a course of impiety. Instance Eli, and David. 
 
 "IIow pharper than a Forpent's tooth it is 
 To have a thankless child!" 
 
 Troubles in the church. Disunion — lukewarmness — unproductive- 
 ness — want of religion — To a real Christian these things cause sorrow. 
 Phil. iii. 18. 
 
 Heart trot/hie. " Let not your heart be troubled." AVhat trouble 
 arises from the evil heart of unbelief, ever prone to depart from the 
 living God ! Rom. vii. 24. 
 
 What crowds of evil thouarhts, 
 
 What vile affoctinns fhero! 
 Distrust, presumption, artful guile, 
 
 Pride, envj', slaTish fear. 
 
 Apprehension of death. The believer is sometimes troubled by think- 
 ing of his death. He has yet to die. To meet the tyrant. To part 
 with all — to pass into the invisible state. Ileb. ii. 14, 15. 
 The foregoing may be illustrated by the following: — 
 Believers are afflicted as other men. They endure pains and weak- 
 ness of body — domestic trials — family bereavements — worldly losses — 
 and distress of mind. In addition to all these, which are the common 
 sorrows of our race, they have trials peculiar to themselves. " Many 
 are the afflictions of the righteous." These afflictions do not spring 
 from chance, nor do they proceed from the will of a capricious and 
 despotic t^'rant. They are the chastisements of a father's hand — the 
 proofs of paternal love. What then should be our disposition and con- 
 duct under them ? We should pray. Pray, in submissioji to the divine 
 will, that your afflictions be removed. Take as your examples David, 
 Jonah, Hezekiah, Manasseh, Paul, and even Christ himself. Pray for 
 grace to fndure affliction u-hile it continues, so as to glorify God. Certain 
 graces thrive best in affliction. Gold shines brightest when burnished. 
 Stars are most lustrous in the darkness of night. Spices emit their 
 sweetest odours when bruised. So patience — meekness — acquiescence 
 in the will of God are most conspicuous in the time of affliction. Pray 
 that your afflictions may he sanctified. Sanctified afflictions are among 
 the best blessings of the new covenant. What a mercy tl)at we can 
 pray, even in the darkest hour! The returns of prayer will be more 
 
COMFORT IN TROUBLE. 417 
 
 precious than the richest cargoes — more refreshing than the most 
 genial showers — types and foretastes of heaven. 
 
 The Rev. George Whitfield said, when preaching from the text, 
 "Wherefore glorify ye the Lord in the fires," Isa. xxiv. 15, " When I 
 was some j^ears ago at Shields, I went into a glass-house, and, standing 
 very attentive, saw several masses of burning glass of various forms. 
 The workmen took one piece of glass, and put it into one furnace, then 
 he put it into a second, and then into a third. I asked him, * Why do 
 you put that into so many fires? He answered me, 'Oh, sir, the first 
 was not hot enough, nor the second, and therefore we put it into the 
 third, and that will make it transparent.' Oh, thought I, does this man 
 put this glass into one furnace after another that it may be rendered 
 perfect ? Put me, my God, into one furnace after another, that my 
 soul may be transparent too !" 
 
 'Tis my happiness below. 
 
 Not to live without the cross, 
 But the Saviour's power to know, 
 
 Sanctifying every loss. 
 
 Trials must and will befall, 
 . But, with humble faith to see 
 Love inscribed upon them all, — 
 This is happiness to me. 
 
 II. That the Lord Jesus is ever ready to comfort his people in their 
 distress. " Let not your heart be troubled.^' I wish your happi- 
 ness, and will endeavour to promote it. My heart deeply feels 
 and sympathizes with yours. I know what you have to suffer ; 
 and I will never leave you, nor forsake you. 
 
 He had this peculiar end in view in assuming our nature. He came 
 to bind up the broken-hearted, Luke iv. 18 ; Heb. ii. 17. " Wherefore, 
 in all things," etc. 
 
 For this purpose he procured the Spirit, and sent him into the world, 
 John xiv. IG. 
 
 For this purpose he raises up ministers, and sends them forth to 
 console his people; ''Comfort ye, comfort ye, my people, saith the 
 Lord ; yea, speak comfortably unto Jerusalem," Isa, xl. 1, 2. 
 
 III. The Advice wniCH ue gives them: ''YehcUeve in God; 
 believe also in me." 
 
 It accoi'ds with the original to read both the verbs in the imperative 
 mood; — Place your confidence in God, and in me as the Mediator 
 between God and man ; expect the utmost support from God, but expect 
 it to flow from me. jMy father has appointed me as the channel 
 through which my church is to receive all spiritual and celestial hap- 
 piness. 
 
 "Ye believe in God." You believe him as the Creator of all worlds 
 — you believe in the spirituality of his nature — in his benevolence in 
 supplying all the wants of his creatures — in his power shielding his 
 servants from the malicious designs of their foes, and in his wisdom, 
 ordering all things for the best. If you believe in him, believe in me; 
 for I came forth from my Father — I was delegated by him to save the 
 
 2ii 
 
418 COMFORT IN TROUBLE. 
 
 Avorld. !My great object in going away is to secure the salvation of my 
 people. I go to die that they may live. I go to rise from the grave 
 that death and the grave may not destroy them. I go to ascend to my 
 Father's house, there to reign, there to intercede. I go to open the 
 windows of heaven to pour down, in rich profusion, the richest blessings 
 upon my church. Therefore, "believe in me." 
 
 The exhortation of Christ therefore means, 
 
 1. Believe in the Divinity and authority of my mission. You have seen 
 my miracles — you have witnessed my power — you have heard my 
 Father's voice from the most excellent glory proclaiming me his beloved 
 Son, in whom he is well pleased. Do you not perceive then that my 
 credentials arc divine? Believe this, and it will embolden you in the 
 office which you have to discharge. Ever remember that you have an 
 Almighty Saviour to serve, and to protect you. I commit my cause 
 into your hands. Believe, trust in me, and it shall succeed. So Jesus 
 speaks to all his people. The Divinity of Christ makes our religion 
 sweet and precious. *' Believe in me," says Christ, "and you shall be 
 happy." "Unto you who believe, he is precious," says the Apostle 
 Peter. 
 
 2. Believe in my mediating love and death. "I lay down my life for 
 my sheep." Your souls, my disciples, are lost, guilty, and defiled by 
 sin. You cannot save yourselves. Believe in me as your Snviour. I 
 am the end of the laAv for righteousness to every one that believeth. I 
 will save you to the uttermost. Faith in the precious blood of Christ. 
 
 what a magic power has that ! It turns the curse into a blessing. 
 It gives peace, and joy, and hope. It rescues from perdition, and ele- 
 vates to glory. Blessed are they who believe in Christ ! 
 
 3. Believe in my kind and constant care. " I will not leave you com- 
 fortless ; I will come unto you." I am the chief Shepherd and Bishop 
 of your souls — how then can I leave you ? Amid all the glories of my 
 kingdom, my care and love will be for you. Though cherubim and 
 seraphim, and myriads of angels and saints will adore me when I put 
 on my coronation robes, yet I will not forgot you. Believe in me; for 
 "I am with you alway, even to the end of the world." Commit all 
 your cares into my hands. I care for you. I shall see j^ou, and feel, 
 and care for you when you are poor and destitute. When they hail 
 you to prison and to the tribunal, I shall see you. Believe in me then. 
 
 1 will teach you what to say. I will be your invisible counsellor, and 
 plead your cause. But eventually for that cause you must die. As 
 the master is persecuted to the death, so you must be. You must be 
 martyis for my sake. believe in me then ! I will comfort and cheer 
 you amid the pangs of martyrdom. I will open heaven, and let you see 
 my glory, and that I live observant of you. I will give you my Spirit, 
 and you shall sweetly fall asleep in me — in Jesus ! 
 
 Christian, great is the love, and constant the care of thy Saviour. 
 Thou believest in God, believe also in him. He careth for thee when 
 thou art in straits and difficulties — when thy circumstances are indi- 
 gent, Jesus loves thee. In the days of his flesh, he loved the poor, and 
 on his throne he still anxiously remembers them. Art thou afraid of 
 perishing by the hand of thine enemies ? Believe in Christ, and they 
 will be vanquished. Thou art weak but Christ is strong; thy foes are 
 
OOMFORT IN TROUBLE, 419 
 
 mighty, but he is Almighty ; thy sufficiency is of him. Tlie supplies 
 of his Spirit are exhaustlcss. When the enemy comes in like a flood, 
 his Spirit will lift vip a standard against him.'' When on thy sick- 
 bed, languishing in pain, burning with fever, tossing to and fro, Jesus 
 cares for thee. Believe in him then. He will make all thy bed in thy 
 affliction, and make it a bed of roses. " My grace shall be sufficient 
 
 for thee." When thy friends die and are covered by the sod, he will 
 
 give thee " oil of joy for mourning, and the garments of praise for the 
 spirit of heaviness." At the grave of Lazarus "Jesus Avept," and on 
 his radiant throne he still sympathizes with all his bereaved people. 
 
 ♦' Leave thy fatherless children, and let thy widows trust in me." 
 
 Christian, thou must die, but let not thine heart be troubled; believe 
 in me ; 1 am the conqueror of death, and will make thee more than a 
 conqueror. Fear not to go down to the grave ; I will go down with 
 thee, and will surely bring thee up again. Believe in me when thou 
 art dying, and think I died for thee. I am thy righteousness and 
 strength. 
 
 Lavater has the following allegory illustrative of the Christian's tri- 
 umph over Death. " It happened one day that Death met a good man ; 
 'Welcome, thou messenger of immortality!' said the good man. 
 * What !' said Death, 'dost thou not fear me ?' ' No,' said the Christian ; 
 ' he that is not afraid of himself, needs not be afraid of thee !' ' Dost 
 thou not fear the diseases that go before me, and the cold sweats that 
 drop from my finger ends?' 'No,' said the good man, 'diseases and 
 cold sweats announce nothing but thee!^ Tn an instant Death breathed 
 upon him, and Death and he disappeared together; a grave had opened 
 beneath their feet, and in it lay something. I wept, but suddenly 
 heavenly voices drew my eyes on high. I saw the Christian in the 
 clouds. He was still smiling, as when Death met him, angels had 
 ■welcomed his approach, and he shone as one of them. I looked into the 
 grave, and saw what it was that lay there; nothing was there but the 
 garment the Christian had laid aside." 
 
 IMPROVEMENT. 
 
 Be very thankful for Christ. What a sympathizing friend is 
 he! He may well be styled, "The Coxsolatiox of Israel;" 
 " The Comforter of those who are cast down.'' 
 
 In all your troubles, go to him for support. Trust in his mighty 
 love and power. Ever believe in him. The life which you live in 
 the flesh, let it be by the faith of the Son of God. 
 
 How comfortless must sinners be in their troubles! They go not 
 to God for support; but to artificial means — physicians of no 
 value. 
 
420 THE GREAT QUESTION. 
 
 LXXXIX. — THE GREAT QUESTION. 
 
 " Dost thou believe on the Son of God?" — John ix. 35. 
 
 The chapter relates the extraordinary cure of the man born blind. 
 By this miracle Jesus declared himself to be the Son of God with power. 
 — Observe the malice and envy of the Jewish authorities — the fear and 
 duplicity of the parents — the honesty of the man healed — his expulsion 
 from the synagogue, Jesus sympathized with the man, and went in 
 search of him after his expulsion. When he had found him, he pro- 
 posed the question, "Dost thou believe," etc. Great was the miracle 
 for the body — but a greater miracle was effected for the soul. 
 
 I. TnE Object of faith. " The Son of God." 
 
 A glorious and complex personage — possessed of two distinct na- 
 tures, human and divine — a glorious person, God and man. The ap- 
 pellation, Son of God, is applied both to angels and to men. Angela 
 are so called. Job xxxviii. 7. It is applied to believers. John i. 12 ; 
 Rom, viii. 14 ; 1 John iii. 2. Angels are the sons of God by creation ; 
 believers are the sons of God by regeneration and adoption ; but Christ 
 is the Son of God in a special sense, only applicable to himself. He 
 possesses the nature of God — equality with God ; has the names of 
 God, and the perfections of God. 
 
 1. His Divinity and Godhead appear from the following con- 
 siderations : — 
 
 (1.) From the express declarations of Scripture. While he is the child 
 born, and the Son given, he is the mighty God, the everlasting Father, 
 and the Prince of peace. See Isa, ix. 6; John i. 1, 18; Rom. ix. 5. 
 
 (2.) From the perfections ascribed to him, lohich are peculiar to Deity. 
 Eternity; "Before Abraham was I am." — Unchangeableness ; "Jesus 
 Christ, the same yesterday," etc. Heb. xiii. 8. — Almighty power ; 
 " Christ the power of God." 1 .Cor, i. 24. — Infinite wisdom ; " Light 
 
 of the world ;" " the only wise God." Infinite love ; " Ye know the 
 
 grace," etc. 2 Cor. viii. 9. Creation is ascribed to him. And so i8 
 redemption. All these attributes are therein displayed. 
 
 (3.) From the works which he did. These could not have been done 
 by a person inferior to God. Such as searching the heart, and per- 
 ceiving what was in it — healing the sick and raising the dead — the 
 forgiving of sins. 
 
 2. But lie urns perfect 7nan as well as God. He assumed our 
 nature in all respects — flesh of our flesh, and bone of our bone. 
 He was subject to pain and weariness of body — he needed meat 
 and drink for his sustenance — he slept for the refreshment of 
 nature. 
 
 This human body was animated by the Divine nature, which made 
 Christ a Godlike man. His mind was endowed with faculties of the 
 most exalted rank — far superior to angelic minds, "Being made so 
 
THE GREAT QUESTION. 421 
 
 much better tlian the angels," Ileb. i. 4, Yet as man, he sorrowed, 
 feared, hated, loved, etc. 
 
 In our nature, he undertook our cause — suffered and endured the 
 punishment due to our sins. Isa. liii. In oar nature he is exalted at 
 God's right hand. This is the glorious object of our faith. 
 
 II. The Nature of Faith. '^ Dost thou believe?'' 
 
 It is not merely giving credit to the Scriptures. It is not merely 
 confessing the doctrines of any particular creed — it is not a mere 
 professing of faith. 
 
 Faith is confidence, trust, or reliance upon the sacrificial death of 
 Christ for salvation and everlasting life. It is the act of the heart by 
 which we heartily welcome him into our souls. The Scriptures figu- 
 ratively represent this grace, as beholding him, or looking to him ; it is 
 coming to Christ, laying hold of him, receiving him, resting on him, etc. 
 Figuratively, he is called " the bread of life, and the water of life," 
 and faith is participation, called "eating and drinking." 
 
 1. Faith is always preceded by a deep conviction of sinfulness. The sin- 
 ner must feel that he is a transgressor of God's holy law, and in conse- 
 quence is in a state of condemnation. If so, he will say, like the 
 Jailor, "Sirs, what must I do to be saved?" 
 
 2. This faith implies a knowledge of Christ as the Saviour. Rom. x. 
 14. No gospel faith without gospel knowledge. Knowledge of Christ 
 as the great Prophet and Teacher. As the Priest, the Mediator, the 
 Atonement. 
 
 3. Faith implies the assent of the mind to Christ in alt his saving power, 
 and dependence upon him. It is venturing the soul upon him. It is an 
 appropriating faith. " He loved me, and gave himself for me." " My 
 Lord and my God." Isa. xii. 1, etc. 
 
 III. TuE Effects of Faith. 
 
 By these we may be assisted in the duty of self-examination. "Dost 
 thou believe on the Son of God? " If so, the effects of faith will be 
 mental comfort and satisfaction, and holy fruits, showing to the world 
 that we are the subjects of a very important change. 
 
 1. The inward effects of believing on the Son of God will be 
 
 (1.) Justification. A full and free acquittance from all law charges. 
 Acts xiii. 39; Rom. v. 1 ; viii. 1. 
 
 (2.) Peace and tranquillity of soul. Rom. v. 1. Christ is the Prince 
 of peace, the Author of peace ; and his gift to all believers is the en- 
 joyment of peace. Anxiety, restlessness, dread, and torment, are van- 
 ished, and the mind is comfortable, joyous, serene, and calm. 
 
 (3.) Adoption into the family and household of God. Gal. iii. 26; 1 
 John iii, 1, 2; John i. 12. 
 
 (4.) All such have the Spirit of Gcd, as their witness, comforter, 
 helper, and sanctifier. 
 
 (5.) Hope of heaven. Faith leads to this. Heb. xi. 1. 
 
 2. The. Outward Effects of true Faith. 
 
422 THE COMING OF SATAN. 
 
 (1.) A new creation and reformation of life. 2 Cor. v. 17. 
 
 (2.) A conscieiitioiis regard to the authority of Christ. His laws will 
 be regarded — a desire to please him — a desire to promote liis glory 
 in the world — great love to his cause. Faith works by love — love to 
 God, to saints, to our fellow-men. 
 
 (3.) Victory over the world. 1 John v. 4. 
 
 IMPROVEMENT. 
 
 1. The text applies personally, "Dost thou believe on the Son 
 of God ? '' It does not relate to others, but to ourselves. It does 
 not refer to mere information or opinion, but to faith. It refers 
 not either to past or future, but to the present: " Dost thou be- 
 lieve?'' 
 
 2. If you believe, be thankful for the means by which you have 
 been brought into that happy state. Faith is not natural to 
 you ; by nature you are unbelievers, far from God, and strangers 
 to his Son. An important change has taken place. The e^-es of 
 your understanding have been enlightened, and you behold the 
 glory of Christ. You are interested in him. He is your Saviour, 
 and he will take pleasure both in time and eternity to make you 
 happy. 
 
 3. Let the Christian cultivate the evidences of his faith. Let 
 the world see and feel that you are believers. This will afford 
 sweet satisfaction to yourselves. 
 
 4. Ho that believeth not must perish. Mark xvi. 16 : John iii. 
 18. 
 
 XC — THE COMING OF SATAN. 
 
 '•'The prinr« of this -world cometh, and hath nothing in me." — John xir. 30. 
 
 By the prince of this world we are to understand Satan ; called Apol- 
 lyon. the old serpent, the roaring lion, the god of this world, the prince 
 of the power of the air. 
 
 I. The Manner of His Coming. 
 
 1. His influence is sometimes sudden, alarming, formidable, as a lion 
 springing on his prey. Witness his attack on Judas, Peter, etc. 
 
 2. A slow or gradual approach like the serpent. 
 
 3. He comes under the mask of friendship. 
 
 4. He comes by the slavish fear of man. 
 
 5. He comes by plausible and fundamental error. 
 
 II. The Design of Satan's Coming. 
 
HOPE A SUPPORT IN TROUBLE. 423 
 
 1. It is directed against God. 
 
 2. To bring the children of men into the same condemnation with 
 himself. 
 
 ** Lest being lifted up with pride, he fall into the condemnation of 
 the devil." — I Tim. iii. 6. 
 
 3. To prevent the influence of divine truth on the heart. 
 
 " The god of this world hath blinded the minds of them that believe 
 not, lest," etc, — 2 Cor. iv. 4. 
 
 He blinds the understandiug, raises prejudices, etc., against the 
 truth. 
 
 4. To hinder saints in the works and ways of God. 
 "Cut Satan hindered us.'' — 1 Thess. ii. 18. 
 
 5. To overthrow our goings and to ruin the soul. 
 
 "But I fear, lest by any means, as the serpent beguiled Eve," etc. 
 etc. —2 Cor. xi. 3. 
 
 III. The Consequence of his cosiing. "He hath nothing in 
 me." 
 
 1. No native depravity in Christ. In us there is every thing friendly 
 to the designs of Satan. 
 
 2. The impossibility of Satan's prevailing against Him. 
 
 He never did sin. He could not sin, because perfect purity was hia 
 nature. " He did no sin, neither was guile found in his mouth." 
 
 improvement. 
 
 1. Though Satan be powerful, he is not omnipotent. 
 
 2. Commit your soul to the care of Christ. 
 
 J. BODEN. 
 
 XCL — HOPE A SUPPORT IN TROUBLE. 
 
 '•Why art thou cast drwn. O my poul? and why art thou disquieted within me? 
 hope in God; for I shall yet prui.-ie " Him, who is the health of my countenance, and 
 my God." — I's. xliii. 5. 
 
 A CnuisTiAN has been justly compared to an exotic, a plant which 
 flourishes in its own climate; but which, when brought into one un- 
 friendly to its nature, is alive indeed, but sickly. There is something 
 paradoxical, an apparent contradiction in the Christian's character ; he 
 is sorrowful, yet always rejoicing. 
 
 From these words, observe, 
 
 I. That the best of men, and men of the deepest experience, 
 may, at times, suffer great depression. 
 
424 THE BEAUTY OF THE LORD IN HIS HOUSE. 
 
 1. From the corruptions of the heart. 
 
 2. From his near connections. 
 
 3. From bodily disease, 
 
 4. Privation from ordinances. 
 
 II. It is the duty of good men to resist such despondency. 
 
 1. Because if this despondency be not arrested in its progress, they 
 are in danger of dishonouring God. 
 
 2. It has a tendency to -weaken exertion. 
 
 3. It is a snare to his neighbour, an injury to his family, and a scan- 
 dal to religion. 
 
 III. The infallible resource of the godly in all cases of trial, ia 
 — Hope in God. 
 
 1. This is according to His word. 
 
 2. A Christian has experienced this confidence. 
 
 3. The Omnipotence of God -warrants this confidence. 
 
 IMPROVEMENT. 
 
 1. You must often hope in an inexplicable providence, and 
 depend on God in the order of His dispensation. 
 
 2. Exercise hope in the path of duty. 
 
 3. Exercise your confidence with respect to your best interests. 
 
 XCIL — THE BEAUTY OF THE LOKD IN HIS HOUSE. 
 
 (at the opening of a place op -worship.) 
 
 " Let thy -vrork appear unto thy servant?, and thy glory unto their children. And 
 let the beauty of the Lord our God be upon us : and establish thou the work of our 
 hands upon us; yea, the work of our hands establish thou it." — Ps. xc. 16, 17. 
 
 I. This is a prayer for the work of God. 
 
 A work infinitely interesting to angels and believers. 
 A work early begun — carried on — gradual — opposed — imperceptible 
 — by human instruments — in answer to prayer. 
 
 II. The Church prays that the glory of the Lord may be visibly 
 dii^played in this work. God brings all the glory of His essence 
 and perfections into this work. — All the wisdom of His mind ; the 
 love of His heart ; the power of His arm ; fidelity of His care ; 
 the plentitude of His grace. 
 
 III. Estimating the interests of the Church, we pray that the 
 beauty of the Lord our God may be upon us. 
 
THE BEAUTY OF THE LORD IN HIS HOUSE. 425 
 
 Beauty which consecrates all the beauty of our places of worship. 
 Nothing is of importance unless the beauty of the Lord be there. 
 
 1. The beauty of the administration of the ordinances of God. 
 
 Isa. iii. 7. — " How beautiful upon the mountains are the feet of 
 him," etc. 
 
 All the ordinances are the beauty of the Lord vjjon us, and amongst 
 us. 
 
 V.'e must lay no stress on doctrinal preaching but in connection with 
 the heart and life. 
 
 2. The spirit in which the Head of the church is worshipped, the 
 gospel is heard, and the ordinances are observed. 
 
 3. The presence of the Lord our God. 
 
 His presence will be the glory of the place. He has promised His 
 presence to His church under all circumstances. They shall feel His 
 presence and be made happy as they proceed on their Christian course. 
 
 A church of Christ bears the most striking resemblance to heaven. 
 
 The beauty of the Lord is His resemblance. Every believer is a 
 living epistle of Christ. 
 
 IV. The prayer of the text is for a blessing upon every plan 
 tending to promote the glory of God. 
 
 4. The beauty of the Lord includes all immunities, blessings, conso- 
 lations, and joys of His love. Isa. Ixi. 3. 
 
 We must have clear views of His work and of our work ; act in tho 
 true spirit of our character and of the magnitude of our work, and the 
 awful responsibilities of its glorious result: not grow cool or indiffer- 
 ent, but continue to do all His will with increasing animation, warmth, 
 and ardour. Not forsaking it, not looking back, not doing it deceit- 
 fully. 
 
 We praj'- that God would counsel and lead us ; make our way plain, 
 and that in whatever way the church may be assailed we may still go 
 on ; prepared for all difficulties and ready to make every sacrifice. 
 That the work may be permanent and progressive. " Let it not die 
 with us, raise up labourers, adequate to the extent of the harvest." 
 
 V. That you may enjoy clear, satisfactory, exhilirating evidence 
 of the prosperity of the work. " Let thy work appear.^' 
 
 Ministers cannot rest in preaching faithfully ; they must see the work 
 of God is in progress, by their own instrumentality or not. If they see 
 it going on they rejoice, whoever is the instrument. "Let thy work 
 appear to all thy servants ! " 
 
 God will let his work appear for our encouragement, that we may 
 feel more of the power and enjoy more of the renovating, comforting, 
 and sanctifying influence of His Spirit. 
 
 Every appearance of the work of God is the crown of exertion, and 
 the harbinger of greater things about to be accomplished. 
 
 \1. The Church prays that this blessedness may be extended to 
 succeeding generations. *' Thy Glory unto their children.'' 
 
420 THE FADING LEAF. 
 
 The spirit of prayer connects itself -with futurity. The believer looks 
 forward in the spirit of devotion, desire, hope, confidence, and joy, Avhen 
 the earth shall be filled -with the glory of the Lord. This is the true 
 spirit of benevolence. Ps. Ixxii. 
 
 VII. This prayer in its bearings on parental affection, fixing 
 on the highest object of eternal realities, desires the Salvation of 
 Children. 
 
 One generation of pastors, church members, friends, and contributors 
 pass away after another. The world is constantly changing. Let 
 children be admonished to pray that the beauty of the Lord may be 
 upon them. And let all unite in the prayer of the text. 
 
 Parsons. 
 
 XCIII. — THE FADING LEAF. 
 
 We all do fade as a leaf." — Is.uah Ixiv. 6. 
 
 These words will admit of several applications. They could be 
 applied to religious declension, and to national declination. But let us 
 consider thera as applying to physical corruption, or the mortality of 
 man. 
 
 1. The decay of iJie leaf is natural. 
 
 It is what constantly occurs. After the summer is gone, and the 
 fruit is fully ripe, the leaves begin to change their colour, to lose their 
 interesting hue, and at last to fall in quick and rapid succession to the 
 ground. It is true there are some trees and shrubs, which retain their 
 verdure through the year; yet even these have faded leaves, and are 
 constantly ptitting on a new attire. Thus, the decay of the leaf is 
 natural. — So it is with the physical existence of man. We no sooner 
 begin to live, than we begin to die. Mortality is inseparable from our 
 present existence. Hence the language of inspiration. — "Man that is 
 born of a woman is of few days and full of trouble." *' "We must needs 
 die and be as water spilt upon the ground that cannot be gathered up 
 again." "By one man hath sin entered into the world, and death by 
 sin." And in turning over the pages of history, what confirmations 
 of the truth are there, that all men are mortal ! \Vhere are the builders 
 of Babel ? Where Abraham and his numerous seed ? Where the 
 patriarchs and prophets of succeeding ages? They are gone, and the 
 place which once knew them now knows them no more. Where are 
 the vast armies of the Assyrians, Persians, Grecians, Ilcmans : the 
 Tnyriads of the four great monarchies ? They are not, and are as 
 though they never were. And as with warriors, so with the most 
 peaceful ; as of enemies, so of friends. Death is no respecter of persons. 
 
 "Should his Ptronj; hand arrest, 
 No composition sets the prisoner free." 
 
THE FADING LEAF. 427 
 
 Whatever the tenrs of frien^ls, or the prayers of the good, death, alike 
 regardless of Oiir tears and prayers, obeys his mandate, and summons 
 us away. The death of man is natural. 
 
 2. The deco.ij nf the leaf is gradual. 
 
 It does not fade away and come to corruption in a day. A gradual 
 process of decay is going on long before we perceive it, and after it is 
 discovered, weeks may elapse before it is entirely witliered and fiills as 
 a thing of nought to the ground. — So it is with man. The corruption 
 of his nature is gradual. Having attained to its full strength, and put 
 forth and expended its greatest vigor, the iiifirmities of nature begin to 
 appear. The energies of youth are gone ; the strength of mature age 
 is commanded no more. Aged persons cannot see so well ; cannot walk 
 so far ; cannot labour so hard. The diflFerence between their physical 
 constitution as it was and as it is, is as the difference between a tree 
 full of leaves and fruit, and a tree whose leaves are failing, whose 
 branches are decaying, and whose stem is becoming daily more corrupt. 
 May the aged professor find that as his outer man de'cays, his inner 
 man grows stronger and stronger ; that as his body bends more and 
 more towards the earth, his spirit soars with greater vigour towards 
 heaven, and that in him is seen an illustration of those beautiful lines, — 
 
 "The plants of grane shall ever live, 
 Nature decays, but prace must thrive; 
 Time, that doth all thinzs else impair. 
 Still makes them flourish fresh and fair." 
 
 3. The decoy of the leaf is often hastened hy external circum- 
 stances. 
 
 It may be effected by insects, by blight, by excessive moisture, or 
 excessive cold. Each of these things may hasten the decay of the leaf, 
 which otherwise would die. though at a later period, from an inherent 
 principle of corruption. — Thus it is with man. Though he will surely 
 die, because his nature is mortal, yet many die sooner than they might 
 have died, from their situations, occupations, habits, and pursuits. 
 Hot climates are prejudicial to longevity. The average existence of 
 many artisans, is only from thirty to forty years. But in most cases 
 life is shortened by reckless habits, " The wicked do not live out half 
 their days." Thus with the drunkard, who often finds an early grave. 
 How lamentable to think that many make life, at its longest period 
 short, still shorter than it is intended to be I " Oh, that they were wise, 
 that they understood this, that they would consider their latter end I " 
 
 Thus, as the decay of the leaf is natural, gradual, and often hastened 
 by external circumstances, so it is with the mortality of man. But if 
 this be admitted, what are the effects which this representation should 
 have upon us? 
 
 (1) Should it not produce humility? 
 
 Many are proud, and proud of their persons. Hence their gay and 
 costly attire. Tliey dress to adorn their persons, or to cover their cir- 
 cumstances, to make themselves appear what they really are not. How 
 great tlieir fully 1 and often great is their fall. "-Pride goeth before 
 destrucLi'jn, and a hauyhty spirit hejort a faliy But would not a habit 
 
428 THE FADING LEAF. 
 
 of reflection on our mortality tend to diminish our pride? What is 
 there in a corruptible body, about which to take so much pains, or make 
 to appear so gay ? Does it not possess the elements of destruction ? 
 Is there not a process of decay constantly going on within ? Is it not 
 a little -while, and a shroud shall enwrap it, and a grave shall receive 
 it? Shall we not return to the earth from whence we came, and find 
 that the worm is our companion, and our body its aliment and its 
 home? Would you find a remedy for personal pride, — Think of the 
 coffin which is to contain you, the grave which is to receive you, and 
 the worm which is to feed upon you. And never forget that 
 
 "Pride, self-adornini; pride, was primal cause 
 Of all sia past, all pain, all woe to come." 
 
 (2) SJioidd it not produce sorrow ? 
 
 Jesus wept at the grave of Lazarus, not so much because he sympa- 
 thized with the bereaved condition of Mary and Martha, as in contem- 
 plating what sin had done. " The wages of sin is death." But for sin, 
 death would no more have been known on earth, than it is known in 
 heaven. No funeral knell v^ould have been sounded; no funeral pro- 
 cession would have been seen; no funeral obsequies would have been 
 performed; no funeral sermon would have been heard. But for sin, the 
 evils which are now committed in the world (oh, how vast and iniquit- 
 ous!) would have been unknown, and the consequences of those evils 
 ■would have been uufelt. No parent would exclaim with David, "0 
 Absalom, my son, my son." No minister would employ the language 
 of a Psalmist, " Horror hath taken hold upon me, because of the 
 wicked they forsake thy law." But for sin, this world would be a 
 paradise, where man would luxuriate in communion with his Creator. 
 But, alas, the world is corrupt, it is in the arms of the wicked one, and 
 is covered with the gloom of the sepulchre, with the darkness of the 
 shadow of death ! Mourn, Christian, mourn, and give vent to the feel- 
 ing of sorrow, as you contemplate the universal ravages of sin. 
 
 (3) Should it not produce self-examination? 
 
 We are fast hastening to another world. Does it not behove us to 
 inquire, "What is the character we sustain?" Are we new creatures 
 in Jesus Christ? Have we been born again of the Spirit? Are wo 
 conscious of a change produced in our feelings, answering to the 
 demands of God's word ? Know we anything of the feeling of repent- 
 {vuce? — that feeling which contains a horror of sin, sorrow for its com- 
 mission, and a resolution to avoid and abandon it? Know we anything 
 of the principle of faith ? — that principle which works by love, which 
 overcomes the world, which rests alone on Christ for pardon and salva- 
 tion, saying, 
 
 "Other refufre have none, 
 Hangs my helpless soul on Thee!" 
 
 Know we anything of the exercise of prayer? — that exercise in which 
 the mercy-seat is approached, in which the soul pours forth its desires 
 to the Great Intercessor, that sin maybe pardoned, and the Holy Spirit 
 received as our teacher, comforter, and guide, whilst passing through 
 this vale of tears? Are we living so as always to be ready for death? 
 
ESTRANGEMENT FROM GOD. 429 
 
 If it is 80, our love to the world is moderated, and subordinated to the 
 love of God. If it is so, our diligence in the things of time is accom- 
 pauied with an equal diligence about the things of eternity. If it is so, 
 we shall seek and, in some measure, obtain a character and existence 
 approaching to what is found in heaven. 
 
 *'0h, happy servant he, 
 
 In such a posture found; 
 He shall his Lord with rapture see, 
 And be with honour crowned." 
 
 XCIV. — ESTRANGEMENT FROM GOD. 
 
 BY THE KEY. JOHN FOSTER. 
 "They did not like to retain God in their knowledge." — Rom. i. 8. 
 
 This plainly tells us, that it may be a very bad reason to show for 
 doing a thing or not, for men to say that they do, or do not *' like" it. 
 Men should suspiciously bring their "liking" and "not liking" under 
 judgment. 
 
 The apostle is describing the state of the heathen world, sunk into 
 a frightful depravity, to show it was high time for a new dispeiisaiion. 
 Their estrangement from God was both a cause and a consequence of that 
 depravity. He shows that, though they were without a special revela- 
 tion, yet " they were without excuse;'' for they did, or might, know 
 something of God. But, besides there had been a revelation, the loss 
 of which was owing to the depravity of the successive generations 
 (Noah). But not liking to retain the true God in their knowledge, 
 they had changed religion into idolatry (they could not become A theists ;) 
 and that wickedness had hastened their desperate descent into all other. 
 
 Such was the heathen world ; but this is not a ihxng peculiar to them. 
 No ; it is the fallfn nature of man, in all ages and regions. It is so, all 
 but as far as divine grace repairs. Let any one soberly look at the fact 
 and judge. Is it not the fact, that men in general, with regard to the 
 state of their minds, do not like to take special care that God be re- 
 tained there^ In passing through the vast succession and variety of 
 thoughts about things they know, do they often check themselves, as it 
 were, to say, " But there is God for me to think of?" On looking into 
 them, and being conscious that He is too little there, is it a matter of 
 sincere grief and self-reproach? Is it a welcome thought when sug- 
 gested? Are those things that suggest it particularly acceptable? Is 
 there an earnest wish and endeavour to keep it much in the mind ? and 
 to recall it, that it be not too long absent ? and an attention to those 
 things that, as means, tend and contribute to do so? to look unto His 
 word? to look on the creation as His 9 to look at events as His doijig? 
 No, no; the mournful truth is, that there is an indisposition, a reluct- 
 ance to retain or to admit the thought of God. It may be added, as to 
 one largo portion of men (even in this so-called Christian land), that 
 they are very little and seldom troubled with any thought of God at all. 
 
430 EtSTRANGEMENT FROM GOD. 
 
 (Y^ven His name, very often profanely uttered by tlierr, hardly raises 
 the thought.) 
 
 But, now, is not all this very strange, as well as very wrong, if we 
 consider that God is infinitely the greatest and most glorious Being in 
 existence ? — that all things in the universe have had their existence from 
 Him, and are kept in existence by Him? — that, therefore, all things, 
 ourselves as much as everything else, strictly ifZo7?_^ to Him ? — that we, 
 as individuals (one and one), are sustained by Him, especially and singly 
 "in Him we live, and move, and have our being? " — that every good, 
 of every kind, is His gift directly? — that, being e\er present everywhere, 
 He observes and knows everything about us? — that we are accountable 
 to Him, and shall be brovght to account to Him as our Judge ? — that 
 we can be happy no u-ay, now and through all eternity, but in His 
 favour? And yet — not to like to think of him! Oh, it is amazingly 
 strange ! 
 
 How comes it, a thing so monstrous, so plainly contrary to all 
 reason ? 
 
 One thing may be, that we live so much in and by our senses — our 
 mere bodily state — that we do not easily realize what is invisible, 
 spiritual. There is a degree of excuse in this. Faith is not so easy a 
 thing as sight. 
 
 But. far worse than this, we do not like the thought of a Sovereign, 
 absolute Latcgiver, that says in an awful voice, I rkquibe you to sub- 
 JKCT YOURSELVES TO MY WILL (for WO should like the privilege of doing 
 and being tvhat we " like^^). To our corrupt nature there are attractions 
 in sin ; we do not like that there should be an authority that, as it were, 
 writes on each sinful thing that pleases, "Do this, and I will punish 
 you for it." Men do not like the idea of a Power that they cannot 
 escape from, here or hereafter. 
 
 And then, to be reminded of great and continual obligations oi grati- 
 tude to a Being not loved increases the dislike. ISIany would be glad 
 if the good could be had otherwise than by God giving it. 
 
 And the judgment at last — to meet Hira there — is an unwelcome 
 thought. 
 
 In all this, God is regarded more as an enemy than a friend. "We 
 do not love to think of that which we fear — if we can help it. And it is 
 very marvellous how much, in this instance, it can be helped, avoided; 
 astonishing to reflect how long the thinking spirit can be in exercise, 
 with how little thought of God. (As man may look at a thousand things, 
 and never think of the sun that gives the light on them all.) 
 
 But, now, what is the tendency, the natural consequence, of this 
 estrangement of the mind from thoughts of God ? The apostle describes 
 such as resulted among the heathen people. And every where, and 
 always, the tendency must be to give men vp to sin. Other considera- 
 tions and circumstances may contribute to restrain and limit; but the 
 thought of God being rejected will take off the most solemn restraint 
 of all. Then the evil propensities of the heart will have all their power, 
 and temptation coming in will not meet the chief resisting power (like a 
 city assailed, with no great captain to command in its defence). 
 
 The just ideas of God being excluded, there are certain to be a great 
 many vain, and useless, and evil things at work in the mind. This 
 
THE CHRTSTTAn's PROSPECTS. 4:^1 
 
 ■wanting, there Tvill be but a very faint, uncertain discernment between 
 good and evil, and a slight sense of the importance of the difference 
 (the right knowledge of God is the only light) ; a delusive self-judg- 
 ment, and a dangerous security. Without right knowledge of Him, 
 there will be none of ourselves. This estrangement from the thoughts 
 of God will " increase u?2to more nyigodliness" — it will cojifinn itself by 
 degrees into a hopeless insensibility; so that the thought of Him will 
 less and less come into the mind, and with still less impression (as in 
 the case of thoughtless old age). 
 
 But, now, all this is miserable, and dreadful to think of. The dan- 
 ger, the possibility, of being in such a case, ought to alarm and arouse 
 us. If we feel the dislike in the text, — if we feel it in any degree, — it 
 is not a thought to be let alone. It is a mortal enemy, as if an evil 
 spirit possessed the soul. So far we reject our best and Almighty 
 Friend, and all that His favour would confer on us in time and eter- 
 nity. What is it but to dislike the consideration of what He can give 
 to us and do for us ? For '*not liking" to have Ilim in our thoughts, 
 there is no reproach too indignant, too bitter for us to pronounce on 
 ourselves; and in this we should "judge that we be not judged." 
 
 We should resolutely set ourselves to strive against this hateful and 
 fatal disposition of the soul; and earnestly implore Him not to let us 
 forget Him, — be estranged from Him; lament to Him, penitently, that 
 there should be such a thing in us ; entreat Him, in the name of our 
 Lord, to take strong and absolute possession of us, — to make the know- 
 ledge of Him clear and bright upon our spirits, shining more and more 
 unto the perfect, the everlasting day. 
 
 XCV.— THE CHRISTIAN'S PROSPECTS. 
 
 "For they are -without fault before the throne of God."— Kev. xiv. 5.* 
 
 That may be affirmed of man which is not true of all the objects that 
 surround him — never was an individual lost. 
 
 The trees that bloomed in Paradise are uprooted and gone. No frag- 
 ment remains of the ark which floated over the deluged world, — nor 
 of the temple reared by Solomon — nor of the cross on which the 
 Saviour expiated sin. They are all confounded with the lumber of 
 creation. They are lost. 
 
 But survey the generations of men. Contemplate their millions — 
 sixty-six, it has been computed, die in a minute. Where have they 
 f^illen ? Some into the hands of robbers, — some into the abysses of the 
 ocean, — diseases, volcanoes, executions, are even now thinning our 
 race. But let these adversaries of human life enter into a grand con- 
 spiracy to annihilate or conceal a single victim — the Deity shall cast 
 down a direct ray upon him. 
 
 How vain the love of fame, that passion which so agitates the heart, 
 
 * Hee Page 343. 
 
432 THE christian's prospects. 
 
 and as so often controlled all other emotions in death itself! Mean, 
 unnecessary efforts, we may say to the ambitious, — Your mausoleums, 
 your pyramids, your splendid villany, may be dispensed with; we shall 
 find you without your wishing for it. You belong to an Eternal train. 
 Of that train how wide the extent ! You may cross hills, and plains, 
 and deserts, and rivers, — every where you may read some solemn inti- 
 mations of man, some of his works, of his follies, of his crimes. 
 
 Oceans are navigated, and serve as the measure of distance between 
 nation and nation, between man and man. But the vast family have 
 travelled further. Go to the confines of the visible creation, the exten- 
 sive boundaries of time, you are still behind them; they passed the 
 gates of death, they are fled in various directions, some on high "be- 
 fore the throne of God." Once they were here. Let us congratulate 
 each other. Our friends are gone up ; they see the central God. And 
 we shall see him. Our hopes may fix themselves where our friends 
 are. He will make our actions a progress to their abode. Successive 
 moments shall form the several steps in our journey. 
 
 Whence came they? From meanness; from sorrow; from degra- 
 dation and want; from a subjection to all the inequalities of the ele- 
 ments ; from the dread of death, which hath given to them such felici- 
 ties. The mortal tabernacle fell asunder, and let the captive spirit 
 free. Now they discern a throne of which their conceptions were as 
 grovelling as ours. 
 
 Who are they? One was Lazarus, lying cold and disordered at a 
 rich man's gate. Another was pointed at by the finger of scorn. A 
 third heard on such a day as this the cold v/ind singing shrilly through 
 his iron grates. A fourth perished in the martyr's flames. Now they 
 are rich. Now they are ennobled. Now they live, they greatly live, 
 alike enkindled, unconfined. They see the sapphire blaze. " They 
 are before the Throne of God." 
 
 By what track did they ascend? How did, they measure the aerial 
 space? What are the way-marks ? What human eye has glanced the 
 celestial map? One hour befoi-e this dissolution they knew as little as 
 ourselves whether they should graze the sun, or pass gloriously through 
 a constellation. Once darted through their smitten clay, their spirits 
 could not touch again on earth, or stop short of heaven. 
 
 Who gave them their confidence and a claim ? 
 
 Jesus, the Favourer. 
 
 He is there for the purpose — the righteous Advocate. His merito- 
 rious actions, his extreme sufferings, his perpetual pleadings, could not 
 secure a less privilege. 
 
 What characters do they exemplify? "They are without fault." 
 Yet they are described as a large company. Here there are many 
 faults in one man, in one believer. You fold me round in the arms of 
 charity, but you cannot hide my spotted nature. No candour is wanted 
 on their behalf. They are pure. They are in the glare of glory. 
 
 Oh ! to join with such, to become one of them : to use their lan- 
 guage — "I hail thee. Brother; our feelings are in unison, in full 
 glow." — " I rejoice in thy newly-attained felicity." — "I congratulate 
 thy late arrival/' 
 
THE christian's PROSPECTS. 433 
 
 What is it to possess innocence pure as air, mirrowy as-vrater, serene 
 ns the summer's evening sky: each thought brilliant as a star: the 
 •whole character in alliance with God ? 
 
 In some lands we are told that there are no vegetable poisons. In 
 heaven no faults can grow. The soil is luxurious ; without a weed. 
 Faults deform us daily. Each day we have to accuse ourselves — we 
 have been impatient, or idle, or unjust, or impious. Faults divide 
 human aifairs with so many opposing interests, occasion all our petty, 
 all our ruinous disasters. In heaven the light which reveals happi- 
 ness imparts it. There, under the influence of this light, stands the 
 faultless immortals, waiting till their late friends reach them. They 
 anticipate the entire tone of praise. They call us to the same place. 
 That place is magnetic, compelling towards it all the faithful, attract- 
 ing from all distances and communities. 
 
 "What moral course did they pursue ? They bowed in prayer. They 
 repented. They put off the old affections which war against the soul. 
 They were disciplined by chastisement. They washed their robes and 
 made them white in the blood of the Lamb. Sin, so amented with 
 their frame, thai blood dissolved — dissolved it wholly. 
 
 With what cheering accents then may the Christian expire, and say, 
 ** My friends, be not despondent on your own account, nor on mine. I 
 am going to be made happy, and ere long you shall see and share my 
 happiness. I shall be 'before the throne of God.' There rejoin me." 
 
 What is their employment? Let their general character, their 
 society, their enjoyments tell. They take a wide survey of a wide 
 scene. The laws of nature, the divine counsels, redeeming love, they 
 adore, they serve, they do all things God appoints. You wish to be 
 with them, but you distrust your purposes. 
 
 Behold, as they did Him, the Conqueror of faults. Are you combat- 
 ing them ? You are on His side, opposing His enemies, and verging 
 to the same point with His friends. Success attends such a combat ; 
 and promises, the same promises, of heaven, ensure continued success. 
 
 Let us then become competitors ! Not one shall fjiil. We shall sur- 
 vive every element. We shall soar above the shock of death. We shall 
 be borne up to pass by the pearly gates. We shall appear and dwell 
 for ever " Without fault before the Throne of God." 
 
 37 2c 
 
434 REMARKS ON PREACHING. 
 
 REMARKS ON PREACHING. 
 
 1. Preaching should be conversational and colloquial. A min- 
 ister must preach just as he would talk, if he wishes fully to be 
 understood. Nothing is more calculated to make a sinner feel 
 that religion is some mysterious thing that he cannot understand, 
 than this mouthing, formal, lofty style of speaking. The minister 
 ought to do as the lawyer does when he wants to make a jury- 
 understand him perfectly. lie uses a style perfectly colloquial. 
 The gospel will never produce any great effects until ministers 
 talk to their hearers in the pulpit, as they talk in private conver- 
 sation. 
 
 2. It must be in the language of common life. Not only should 
 it be collociuial in its style, but the ivords should be such as are 
 in common use, otherwise they will not be understood. In the 
 New Testament Jesus Christ invariably uses words of the most 
 common kind, that any child can understand. The language of 
 the gospel is the plainest, simplest, and most easily understood of 
 any language in the world. 
 
 Some ministers use language that is purely technical, and try 
 to avoid the mischief by explaining the meaning fully at the out- 
 set ; but this will not answer. If he uses a word that people do 
 not understand, his explanation may be very full, but the difficulty 
 is that people will forget his explanations, and then his words are 
 Greek to them. Or if he uses a word in common use, but employs 
 it in an ?/»common sense, giving his special explanations, it is no 
 better ; for the people will soon forget his special explanations, 
 and then the impression actually conveyed to their minds will be 
 according to their common understanding of the word. It is 
 amazing how many men of thinking minds there are in congrega- 
 tions, who do not understand the most common technical expres- 
 sions employed by ministers, such as regeneration, sanctilica- 
 tion, etc. 
 
 Use words that can be perfectly understood. Do not, for 
 fear of appearing unlearned, use language half Latin and half 
 Greek, which the people do not understand. The apostle says, 
 the man is a barbarian who uses language that the people do not 
 understand. In the apostle's days there were some preachers who 
 were proud of displaying their command of language, and variety 
 of tongues they could speak, which the common people could not 
 understand. The ap(^stle rebukes this spirit : " I had rather speak 
 five words with my understanding, that by my voice, I might teach 
 others also, than ten thousand words in an unknown tongue." 
 
 I have sometimes heard ministers preach, even when there was 
 a revival, when I have wondered what that part of the congrega- 
 tion would do, who had no dictionary. So many phrases were 
 
REMARKS ON rRKACHING. 435 
 
 brought in, mauifestly to adorn the discourse, rather than to 
 instruct the people, that I have felt as if I wanted to tell the man, 
 "Sit down, and do not confound the people's minds with your 
 barbarian preaching, that they cannot understand/' 
 
 3. Preaching should be parabolical. Christ thus constantly 
 illustrated his instructions, lie could either advance a principle 
 and then illustrate it by a parable, that is, a short story of some 
 event, real or imaginary, or else he would bring out the principle 
 in the parable. There are millions of facts that can be used to 
 advantage, and yet very few ministers dare to use them, for fear 
 somebody will reproach him. "0," says somebody, "he tells 
 stories.'' Tells stories? Why, that is the way Jesus Christ 
 preached. And it is the only way to preach. Facts, real or sup- 
 posed, should be used to show the truth. Truths not illustrated, 
 are just as well calculated to convert sinners as a mathematical 
 demonstration. Is it always to be so ? Shall it always be a 
 matter of reproach, that ministers follow the example of Jesus 
 Christ, in illustrating truths by facts ? 
 
 4. The illustrations should be drawn from comynon life, and 
 the common business of society. I once heard a minister illus- 
 trate his ideas by the manner in which merchants transact 
 business. A minister who was present objected to this illustra- 
 tion ; he said, it was too familiar, it was letting down the dignity 
 of the pulpit. He said all illustrations in preaching should be 
 drawn from ancient history, or from an elevated source, that would 
 keep up the dignity of the pulpit. Dignity indeed ! Why, the 
 object of an illustration is, to make people see the truth, not to 
 bolster up pulpit dignity. A minister whose heart is in the Avork, 
 does not use an illustration to make people stare, but to make them 
 see the truth. If he brought forward his illustrations from ancient 
 history, it could not make the people see, it would not illustrate 
 anything. The novelty of the thing might awaken their atten- 
 tion, but then they would lose the truth itself. For if the illustra- 
 tion itself be a novelty, the attention will be directed to this fact 
 as a matter of history, and the truth itself, which it was designed 
 to illustrate, will be lost sight of. The illustration should, if 
 possible, be a matter of common occurrence, and the more common 
 the occurrence the more sure it will be not to fix attention upon 
 itself, but serve as a medium through yvhich the truth is conveyed. 
 
 The Saviour always illustrated his instructions by things that 
 were taking place among the people to whom he preached, and 
 with which their minds were familiar. He descended often very 
 far below what is now supposed to be essential to support the 
 dignity of the pulpit. He talked about the hens and chickens, 
 and children in the market-places, and sheep and lambs, and 
 shepherds and farmers, and husbandmen and merchants. And 
 Avhen he talked about kings, as in the marriage of the king's son, 
 and the nobleman that went into a far country to receive a king- 
 dom, he had reference to historical facts that were well known 
 among the people at the time. The illustration should always be 
 drawn from things so common, that the illustration itself will not 
 
436 REMARKS ON PREACHING. 
 
 attract attention away from the subject, but that people may see, 
 through it, the truth illustrated. 
 
 5. Preaching should be repetitions. If a minister wishes to 
 preach with effect, he must not be afraid of repeating whatever 
 he may see is not perfectly understood by his hearers. Here is 
 the evil of using notes. The preacher preaches right along just as 
 he has it written down, and cannot observe whether he is under- 
 stood or not. If he interrupt his reading, and attempt to catch the 
 countenances of the audience, and to explain where he sees they 
 do not understand, he gets lost and confused, and gives it up. If 
 a minister has his eyes on the people he is preaching to, he can 
 commonly tell by their looks whether they understand him. And 
 if he sees they do not understand any particular point, let him 
 stop and illustrate it. If they do not understand one illustration, 
 let him give another, and make it all clear to their minds before 
 he goes on. 
 
 I was conversing with one of the first advocates in America. 
 He said the difficulty which preachers find in making themselves 
 understood is, that they do not repeat enough. Says he, " In ad- 
 dressing a jury, I always expect that whatever I wish to impress 
 upon their minds, I shall have to repeat at least twice ; and often 
 I repeat it three or four times, and even more. Otherwise, I do 
 not carry their minds along with me, so that they can feel the 
 force of what comes afterwards.'' If a jury cannot apprehend an 
 argument, unless there is so much repetition, how is it to be ex- 
 pected that men will understand the preaching of the gospel with- 
 out it? 
 
 In like manner, the minister ought to turn an important thought 
 over and over before his audience, till even the children under- 
 stand it perfectly. Do not say that so much repetition will create 
 disgust in cultivated minds. It will not disgust. This is not what 
 disgusts thinking men. They are not weary of the efforts a 
 minister makes to be understood. The fact is, the more simple a 
 preacher's illustrations are, and the more plain he makes every- 
 thing, the more men of mind are interested. I know that men of 
 the first minds often get ideas they never had before, from illus- 
 trations which were designed to bring the gospel down to the 
 comprehension of a child. Such men are commonly so occupied 
 with the affairs of this world, that they do not think much on the 
 subject of religion, and they therefore need the plainest preaching, 
 and they will like it. 
 
 G. A minister should always deeply feel his subject, and then 
 he will suit the action to the word, and the word to the action, so 
 as to make the full impression which the truth is calculated to 
 make. He should be in solemn earnest in what he says. I lately 
 heard a most judicious criticism on this subject. " How important 
 it is that a minister should feel what he says ! Then his actions 
 will, of course, correspond to his words. If he undertakes to make 
 gestures, his arms may go like a windmill, and yet make no im- 
 pression." It requires the utmost stretch of art on the stage for 
 the actors to make their hearers feel. The design of elocution is 
 
KEMARKS ON PREACHING. 437 
 
 to toach this skill. But if a man feels his subject fully, he will 
 7iaturaUy do it. He will naturally do the very thing that elocu- 
 tion laboriously teaches. See any common man in the streets, 
 who is earnest in talking ; see with what force he gestures. See 
 a woman or a child in earnest — how natural ! To gesture with their 
 hands is as natural as it is to move their tongue and lips ; it ia 
 the perfection of eloquence. 
 
 No wonder that a great deal of preaching produces so little 
 effect. Gestures are of more importance than is generally supposed. 
 Mere words will never express the full meaning of the gospel. The 
 manner of saying it is almost everj-thing. Suppose one of you 
 that is a mother, goes home to-night, and as soon as you get to 
 the door, the nurse comes rushing up to you, with her soul in her 
 countenance, and tells you that your child is burnt to death. You 
 would believe it, and feel it, too, at once. But suppose she comes 
 and tells it in a cold and careless manner. AVould that arouse 
 you ? No. It is the earnestness of her manner, and the distress 
 of her looks, that tell the story. 
 
 I once heard a remark made respecting a young minister's 
 preaching, which was instructive. He was uneducated, in the 
 common sense of the term, but well educated to win souls. It was 
 said of him, " The manner in which he comes in, and sits in the 
 pulpit, and rises to speak, is a sermon of itself. It shows that he 
 has something to say that is important and solemn." That man's 
 manner of saying some things I have known to move the feelings 
 of a whole congregation, when the same things said in a prosing 
 way would have produced no effect at all. 
 
 7. A minister should aim to convert his congregation. But, you 
 will ask. Does not all preaching aim at this ? No. A minister 
 always has some aim in preaching, but most sermons were never 
 aimed at converting sinners. And if sinners were converted under 
 them, the preacher himself would be amazed. I once heard a fact 
 on this point. There were two young ministers who had entered 
 the ministry at the same time. One of them had great success in 
 converting sinners, the other, none. The latter inquired of the 
 other, one day, what was the reason of this difference. "Why," 
 replied the other, " the reason is, that I aim at a different end 
 from you in preaching. My object is to convert sinners, but you 
 aim at no such thing. And then you go and lay it to sovereignty 
 in God that you do not produce the same effect, when you never 
 aim at it. Here, take one of my sermons, and preach it to your 
 people, and see what the effect will be." The man did so, and 
 preached the sermon, and it did produce effect. He was frightened 
 when sinners began to weep ; and when one came to him after 
 meeting, to ask what he should do, the minister apologized to him, 
 and said, " I did not aim to wound you; I am sorry if I have hurt 
 your feelings." horrible ! 
 
 8. A minister must anticipate the objections of sinners, and 
 answer them. What does the lawyer do, when pleading before a 
 jury? how differently is the cause of Jesus Christ pleaded 
 from human causes! It was remarked by a lawyer, that the cause 
 
 37* 
 
438 REMARKS ON PREACHING. 
 
 of Jesus Christ had the fewest able advocates of any cause in the 
 world. And I partly believe it. Does the lawyer go along in his 
 argument in a regular train, and not explain anything obscure, or 
 anticipate the arguments of his antagonist? If he did so, he 
 would lose his case, to a certainty. But no. The lawyer who is 
 pleading for money, anticipates every objection which may be 
 made by his antagonist, and carefully removes or explains them, 
 so as to leave the ground all clear as he goes along, that the jury 
 may be settled on every point. But ministers often leave one 
 difficulty, and another, untouched. Sinners who hear them feel 
 the difficulty, and it is never got over in their minds, and they 
 never know how to remove it, and perhaps the minister never 
 takes the trouble to know that such difficulties exist, awd yet he 
 wonders why his congregation is not converted, why there is no 
 revival. How can he wonder at it, when he has never hunted up 
 the difficulties and objections that sinners feel, and removed them ! 
 
 9. If a minister mean to preach the gospel with effect, he must 
 be sure not to he monotonous. If he preaches in a monotonous 
 way, he will preach the people to sleep. Any monotonous sound, 
 great or small, if continued, disposes people to sleep. The falls 
 of Niagara, the roaring of the ocean, or any sound ever so great or 
 small, hath this effect naturally on the nervous system. You never 
 hear this monotonous manner from people in conversation. And 
 a minister cannot be monotonous in preaching, if he feels what 
 he says. 
 
 10. A minister should address the feelings enough to secure 
 attention, and then, deal icith conscience, and probe to the quick. 
 Appeals to the feelings alone, will never convert sinners. If the 
 preacher deals too much in these, he may get up an excitement, 
 and have wave after wave of feeling flow over the congregation, 
 and people may be carried away in the flood, .with false hopes. 
 The only way to secure sound conversions is to deal faithfully with 
 the conscience. If attention flags at any time, appeal to the feel- 
 ings again, and rouse it up ; but do your work with conscience. 
 
 11. If he can, it is desirable that a minister should learn the 
 effect of one sermon, before he preaches another. Let him learn 
 if it is understood, if it has produced any impression, if any diffi- 
 culties are felt in regard to the subject, which need clearing up, 
 if any objections are raised, and the like. When he knows it all, 
 then he knows what to preach next. What would be thought of 
 the physician who should give medicine to his patient, and then 
 give it again and again, without trying to learn the effect of the 
 first, or whether it had produced any effect or not? A minister 
 never will be able to deal with sinners as he ought till he can find 
 out whether his instruction has been received and understood, and 
 whether the difficulties in sinners' minds are cleared away, and 
 their path open to the Saviour, so that they need not stumble, and 
 Htumble, till their souls are lost. 
 
 BY REV. C. G. FIXNEY, NEW YORK. 
 
INDEX. 
 
 No. 
 
 Book. 
 
 35 
 
 Gen. xlix. 19. 
 
 6 
 
 Ex. xxxii. 26. 
 
 71 
 
 Ex. xxxiii. 14. 
 
 41 
 
 Num. xxiii. 10. 
 
 64 
 
 Deut. xviii. 18.. 
 
 1 
 
 Deut. xxxii. 31. 
 
 19 
 
 1 Sam. ii. 30. 
 
 68 
 
 2 Sam. vi. 11. 
 
 61 
 
 1 Kings XX. 11. 
 
 64 
 
 1 Kings XX. 40. 
 
 14 
 
 Neh. ii. 4. 
 
 12 
 
 Job V. 6. 
 
 49 
 
 Ps. XV. 1, 2. 
 
 72 
 
 Ps. xxxi. 19. 
 
 58 
 
 Ps, xxxix. 4. 
 
 91 
 
 Ps. xliii. 5. 
 
 46 
 
 Ps. Ixiii. 1. 
 
 92 
 
 Ps. xc. 16, 17. 
 
 67 
 
 Ps. cxii. 10. 
 
 51 
 
 Ps. cxvi. 12—14. 
 
 2 
 
 Ps. cxix. 151. 
 
 18 
 
 Ps. cxliv. 15. 
 
 17 
 
 Prov. xiii. 10. 
 
 8 
 
 Prov. xiv. 9. 
 
 32 
 
 Eccl. vii. 14. 
 
 7 
 
 Song ii. 2. 
 
 15 
 
 Song ii. 25. 
 
 27 
 
 Song iii. 3. 
 
 83 
 
 Isa. xxvii. 1. 
 
 10 
 
 Isa. xxxiv. 17. 
 
 9 
 
 Isa. xlviii. 18. 
 
 93 
 
 Isa. Ixiv. 6. 
 
 Subject. Page. 
 
 Christian Warfare 301 
 
 Decision for God 247 
 
 God's Presence 381 
 
 Death of the Righteous 315 
 
 Moses typical of Christ 341 
 
 The Superiority of the Christian's Portion 235 
 
 Blessedness of honouring God 273 
 
 The Ark a type of Christ 376 
 
 Presumption Forbidden 363 
 
 The Soul Neglected 368 
 
 Ejaculatory Prayer 262 
 
 Afflictions 259 
 
 The Tabernacle Typical 327 
 
 Character and Portion of God's People... 384 
 
 Prayer to be Prepared for Death 354 
 
 Hope a Support in Trouble 423 
 
 Seeking God 324 
 
 The Beauty of the Lord in his House 424 
 
 Light in Darkness 375 
 
 Gratitude for Mercies 332 
 
 The Nearness of God 239 
 
 The Happy People 269 
 
 Pride 267 
 
 Mocking at Sin 253 
 
 The Day of Adversity 298 
 
 The Church a Lily among Thorns 250 
 
 Little Sins very injurious 263 
 
 Object of a Christian's Love 291 
 
 Preparation for Death 407 
 
 The Important Line 256 
 
 Divine Solicitude for Man's Happiness ... 254 
 
 The Fading Leaf 42G 
 
 (439) 
 
440 
 
 INDEX. 
 
 No. 
 
 Book, 
 
 55 
 
 Jer. iv. 14. 
 
 23 
 
 Jer. viii. 22. 
 
 16 
 
 Jei*. xii. 5. 
 
 36 
 
 Ezek. xxiii. 32. 
 
 85 
 
 Amos vi. 1. 
 
 70 
 
 Matt. iii. 10. 
 
 66 
 
 Matt. V. 20. 
 
 34 
 
 Matt. xi. 28. 
 
 63 
 
 Matt. xxi. 42—46, 
 
 80 
 
 Luke viii. 27. 
 
 43 
 
 Luke xii. 40. 
 
 25 
 
 Luke xiii. 29. 
 
 21 
 
 Luke xxii. 40. 
 
 89 
 
 John ix. 35. 
 
 73 
 
 John X. 14. 
 
 86 
 
 John xi. 35. 
 
 88 
 
 John xiv. 1. 
 
 90 
 
 John xiv. 30. 
 
 63 
 
 John xix. 30. 
 
 37 
 
 Acts xi. 20, 21. 
 
 4 
 
 Acts XX. 32. 
 
 44 
 
 Acts xxi. 10—14. 
 
 94 
 
 Rom. i. 8. 
 
 87 
 
 Rom. ii. 4. 
 
 22 
 
 Rom. iii. 25. 
 
 11 
 
 Rom. viii. 1. 
 
 77 
 
 Rom. viii. 14. 
 
 78 
 
 (( (( 
 
 52 
 
 1 Cor. iii. 11. 
 
 38 
 
 1 Cor. iv. 14. 
 
 45 
 
 1 Cor. XV. 58. 
 
 24 
 
 2 Cor. iii. 2. 
 
 28 
 
 2 Cor. iii. 18. 
 
 62 
 
 2 Cor. vi. 2. 
 
 75 
 
 2 Cor. xiii. 5. 
 
 26 
 
 Gal. iv. 6. 
 
 57 
 
 Gal. iv. 18. 
 
 56 
 
 Eph. i. 7. 
 
 50 
 
 Eph. iv. 21. 
 
 3 
 
 Eph. V. 1. 
 
 33 
 
 Eph. i. 8—10. 
 
 Subject. Paoe^ 
 
 Important Admonition ■ 348 
 
 The Balm of Gilead 282 
 
 The Swelling of Jordan 263 
 
 The Cup of Wrath 304 
 
 Apathy of the Church 401 
 
 The Axe laid to the Root 380 
 
 The Righteousness of the Scribes and 
 
 Pharisees 373 
 
 Christ's Invitation 300 
 
 The Chief Corner-stone 338 
 
 The Demoniac of Gadara 401 
 
 Preparedness for Death 316 
 
 The Heavenly Company 285 
 
 Temptation 276 
 
 The Great Question 420 
 
 Christ the Good Shepherd 386 
 
 Jesus Wept 412 
 
 Comfort in Trouble 415 
 
 The Coming of Satan 422 
 
 It is Finished 367 
 
 Successful Preaching 306 
 
 Believers commended to God 243 
 
 Paul's Constancy 321 
 
 Estrangement from God 429 
 
 Contempt of Divine Goodness 413 
 
 The Atonement 279 
 
 Freedom from Condemnation 256 
 
 The Dignity of Adoption 398 
 
 400 
 
 Christ the Foundation 335 
 
 Censoriousness, etc 307 
 
 The Work of the Lord 323 
 
 Living Epistles 284 
 
 Beholding the Glory of the Lord 291 
 
 The Day of Salvation 366 
 
 Self-examination 392 
 
 The Spirit of Adoption 289 
 
 Zeal for the Gospel 353 
 
 Redemption 350 
 
 The Truth in Jesus 331 
 
 Following God 241 
 
 Abundant Grace 299 
 
INDEX. 
 
 441 
 
 No. 
 
 Book. 
 
 20 
 
 Eph. V. 27. 
 
 13 
 
 Eph. vi. 17. 
 
 74 
 
 Eph. vi. 18. 
 
 84 
 
 Phil. iii. 14. 
 
 82 
 
 Col. i. 21, 22. 
 
 39 
 
 Col. iii. 11. 
 
 47 
 
 1 Thess. ii. 20. 
 
 79 
 
 1 Thess, iii. 8. 
 
 42 
 
 2 Thess. iii. 1. 
 
 81 
 
 2 Tim. i. 12. 
 
 48 
 
 Tit. iii. 5. 
 
 69 
 
 Heb. xi. 16. 
 
 76 
 
 James iii. 10. 
 
 60 
 
 1 Pet. i. 17. 
 
 65 
 
 1 Pet. i. 18—21 
 
 30 
 
 1 Pet. ii. 12. 
 
 31 
 
 2 Pet. iii. 16. 
 
 40 
 
 Jude 3. 
 
 29 
 
 Rev. iii. 20. 
 
 5 
 
 Rev. vii. 9. 
 
 54« 
 
 Rev. xiv. 5. 
 
 95 
 
 Rev. xiv. 5. 
 
 59 
 
 Rev xxi. 1—4. 
 
 Subject. Paqb. 
 
 The Glory of the Church Consummated.. 274 
 
 The Sword of the Spirit 260 
 
 Constancy in Prayer 387 
 
 The Christian's Glorious Prize 409 
 
 Reconciliation 406 
 
 Christ All in All 308 
 
 Christians the Joy of Ministers 324 
 
 Christian Steadfastness 400 
 
 The Word Glorified 315 
 
 Confidence in Christ 405 
 
 Salvation by Grace 326 
 
 Heaven a Better Country 378 
 
 Improprieties Reproved 396 
 
 The Christian a Sojourner 361 
 
 Redemption, etc 371 
 
 Honest Conversation 296 
 
 Growth in Grace 296 
 
 Common Salvation 311 
 
 Christ Knocking at the Heart 294 
 
 The Redeemed in Heaven 246 
 
 Heavenly Purity 343 
 
 The Christian's Prospects 431 
 
 Blessedness of Heaven 358 
 
 THB END. 
 
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