======================================================================== 840 SERMON, SKETCHES, AND SKELETONS - VOLUME 1 by Japez Burns ======================================================================== The first volume of Jabez Burns' collection of sermon outlines designed to assist Christian ministers in their preaching preparation. The sketches provide varied topics, biblical texts, and structural frameworks while requiring pastors to contribute their own study, illustration, and application. Chapters: 100 ------------------------------------------------------------------------ TABLE OF CONTENTS ------------------------------------------------------------------------ 1. Five Hundred Sketches and Skeletons of Sermons 2. Preface 3. Sketches, &c. 4. 1Co 3:11. The Only Foundation 5. Numbers 10:29. The Christian Invitation 6. Psalm 74:22. God's Own Cause 7. John 9:35. The Important Question 8. 2Co 6:1. Danger of Receiving the Gospel in Vain 9. John 13:8. Necessity of Moral Purity 10. Psalm 122:7. Zion's Peace and Prosperity 11. John 14:2. The Heavenly Mansions 12. 1Jn 5:3. Love and Obedience 13. 2Co 6:2. The Day of Salvation 14. 2Th 3:1. The Ministerial Request 15. Matthew 6:33. The Most Important Pursuit 16. Isaiah 27:4, Isaiah 27:5. God's Gracious Proposal to His Enemies 17. Hebrews 10:19-22. The Christian's Exalted Privilege 18. 1Jn 3:14. Brotherly Love the True Evidence of Religion 19. Hebrews 6:19. Hope the Anchor of the Soul 20. Luke 18:35-43. Bartimeus 21. 1Jn 5:11. The Gospel Record 22. Psalm 65:4. The Good Man's Blessedness 23. Isaiah 66:13. Divine Comfort 24. Exodus 17:5, Exodus 17:6. The Smitten Rock 25. Romans 9:5. Divinity of Christ 26. Genesis 22:1, Genesis 22:2. Trial of Abraham 27. Genesis 5:24. Scripture Characters 28. 1Co 11:23-26. The Lord's Supper 29. Hebrews 9:4. The Pot of Manna 30. Matthew 8:25. The Cry of the Perishing 31. Luke 11:1. Prayer 32. Psalm 119:127. The Saints' Estimate of the Word of God 33. Ephesians 3:15. The Divine Family 34. 2Co 4:5. Evangelical Preaching 35. John 3:2. Christ a Divine Teacher 36. Psalm 144:15. The Happy People 37. Hebrews 3:7. The Solemn Caution 38. John 15:9. The Love Of Christ To His People 39. 1Co 3:22. Christian Prerogatives 40. Genesis 6:9. Scripture Characters 41. Proverbs 23:26. The Heart Demanded 42. Hosea 6:4. Religious Inconstancy 43. Ezekiel 34:29. The Plant Of Renown 44. Nehemiah 8:10. Christian Joy 45. Isaiah 12:3. The Wells of Salvation 46. Genesis 28:11-22. Jacob's Vision 47. Jam 2:23. Moral Character Of Abraham 48. 2Ti 1:12. Paul's Happy Experience 49. Act 18:21. Importance of Regular Communion 50. Act 1:9. Ascension of Christ 51. Zechariah 4:6. The Spirit the Only Source of Success 52. Mark 11:17. The Dumb Spirit Cast Out 53. Matthew 5:7. Christian Mercy 54. 1Co 7:29-31. Time Considered and Improved 55. Psalm 27:4. Attachment to God's House 56. Matthew 11:29-30. Christ's Yoke 57. Matthew 2:11. The Visit of the Wise Men to Christ 58. Luke 7:37-38. The Woman That Was a Sinner 59. Luke 16:8. The Children of Light Reproved 60. Php 2:1. Consolation In Christ 61. John 19:25-26. Nearness to the Cross 62. Romans 2:4. Long-Suffering of God Despised 63. 1Pe 5:10. The Saints' Glorious Calling 64. Leviticus 16:21. The Scapegoat 65. Romans 8:1. The Christian State and Character 66. Matthew 4:1-11. The Temptation of Christ 67. Revelation 4:3. The Rainbow 68. Hebrews 11:24-26. Choice of Moses 69. Revelation 21:9. The Church Christ's Bride 70. Romans 8:6-7. The Carnal and Spiritual Mind Contrasted 71. John 12:21. The Inquiring Greeks 72. Romans 8:3-4. Inability of the Law to Save the Sinner 73. Matthew 17:1-8. Transfiguration of Christ 74. Matthew 17:1-8. Transfiguration of Christ 75. Matthew 17:1-8. Transfiguration of Christ 76. Exodus 3:2-6. The Burning Bush 77. 2Ch 26:5. The Connection Between Religion and Prosperity 78. Luke 22:56-60. Peter's Denial of Christ 79. Exodus 2:9. Birth of Moses 80. Revelation 3:20. God Knocking at the Sinner's Heart 81. Luke 8:35. The Demoniac 82. John 3:16. The Love of God to a Perishing World 83. Isaiah 5:2. God's Expectation From His Vineyard 84. Isaiah 5:2. God's Disappointment From His Vineyard 85. Hebrews 9:22. The Atonement 86. 1Co 5:7. The Passover 87. Psalm 37:34. Waiting Upon God, &c 88. 1Ti 3:16. The Mystery of Godliness 89. 1Ti 3:3-16. Manifestation of God in the Flesh 90. Psalm 20:5. The Church's Banners 91. Act 13:31. God's Witnesses 92. Romans 8:9. The Necessity of Having the Spirit of Christ 93. Psalm 119:80. Being Sound in God's Statutes 94. Matthew 6:9. The Lord's Prayer 95. Matthew 6:9. The Name of God Should Be Hallowed 96. Matthew 6:10. The Coming of God's Kingdom, and Universal Obedience 97. Matthew 6:11. Daily Bread, 98. Matthew 6:12. Forgiveness Implored 99. Matthew 6:13. Temptation Deprecated 100. Matthew 6:13. Deliverance From Evil ======================================================================== CHAPTER 1: FIVE HUNDRED SKETCHES AND SKELETONS OF SERMONS ======================================================================== Five Hundred Sketches and Skeletons of Sermons 500 HUNDRED SKETCHES AND SKELETONS OF SERMONS BY JABEZ BURNS, D.D. IN FOUR VOLUMES VOL I. VOL II. VOL III. VOL IV. VOL V. NEW YORK: 1846. ======================================================================== CHAPTER 2: PREFACE ======================================================================== Preface These Sketches and Skeletons are the verbatim outlines of Sermons which have been delivered to a congregation in London, and several of them have been preached on particular occasions, both in North and South Britain. The Author has ever been desirous of keeping prominently before him the edification of his hearers; and he has sought to effect this, by trying to use great plainness of speech. It has long been his settled conviction that fine preaching is neither calculated to honor God, nor prove saving to souls. He conceives to preach usefully ought to be the ambition of every man of God, and that every thing else can but be of secondary importance To effect this, a suitable portion of Scripture should be chosen, clearly explained, and powerfully urged upon the hearts of the hearers. He may just say, for the information of those who desire to excel in usefulness, that he has gained indescribable advantages from perusing the Puritan and the Nonconformist Divines, and believes no one can be familiar with Bishop Hall, Bolton, Sibbs, Caryl, Manton, Baxter, and Howe, without being more eminently qualified to labor in the vineyard of Christ. He has also found great benefit from an acquaintance with the writings of Leighter Henry, Evans, Grove, Barrow, Bishop Beveridge; and, among the moderns, he is ardently attached to the sermons of Stennett, R. Robinson, Belfrage, Lavington, Dr. Wardlaw, Jay, and C. Bradley; and he feels confident that these works will be read by thousands so long as evangelical piety shall have any place in our land. The word of God furnishes the Christian minister with an endless variety of subjects; and it is only by keeping up this varied mode of address, that congregations can long be instructed and edified. Works that suggest numerous topics, and throw some little light upon them, are certainly calculated to assist the Christian minister, especially that large and worthy class of men whose time for reading and study is of the most limited description. Ministers who have obtained the inglorious reputation of preaching the sermons of others, will never avail themselves of Sketches and Outlines, as they require considerable thought and labor in filling them up; but they are generally persons who possess to a prodigious degree the faculty of committing words, to memory; and hence they revel among the splendid sermons of the day, and find it necessary to use all—from the first word of the introduction, to the last in the application,—lest their own meagerness of thought and poverty of expression should be made manifest. In regard to the unfavorable opinion many entertain of the value of volumes like the present, it may be said with truth, that Outlines of Sermons are not designed to render ministerial study and preparation for the pulpit unnecessary; but to suggest a variety of topics to the preacher, and aid him more efficiently in making arrangements for his work. It is thus that architectural designs and plans are studied, by those entering upon that profession. And it is thus, too, that works of science and art are intended to help those who are practically following such pursuits. Such a use will never produce mental indolence, or place the minister of the gospel in the equivocal light of a mere borrower and retailer of the thoughts of others. Common honesty requires that men deliver their own discourses, unless they intimate the contrary to their audience. Yet, in doing this, they have an unalienable right to consult every author calculated to give them information or assistance in their work. From the extensive patronage which the volumes of Sketches and Skeletons have received, the author has been induced to prepare a volume limited to typical and metaphorical topics. He is aware that these subjects have been very extensively abused, and that many persons attach an overweening importance to every thing of an allegorical or figurative character. This, however, can be no reason why we should neglect those beautiful types and similitudes which occupy so very prominent a place in the divine word. The author has not attempted either a critical analysis, or a general exposition, of all the subjects which might be considered typical or figurative, but has selected those which appeared to him most interesting, and adapted for real usefulness to the general class of hearers. The profit of our auditory should ever be first,—ever preeminent. Compared with this, every thing else is trifling and unimportant. ======================================================================== CHAPTER 3: SKETCHES, &C. ======================================================================== Sketches, &c. ======================================================================== CHAPTER 4: 1CO 3:11. THE ONLY FOUNDATION ======================================================================== 1 Corinthians 3:11. The Only Foundation "For other foundation can no man lay than that laid, which is Jesus Christ."—1 Corinthians 3:11. The divisions of Christianity originated at Corinth. It was here that professed believers began to classify and arrange themselves under human leaders, and to assume human distinctions in religion. One said, "I am of Paul;" another, "I am of Apollos; I am of Cephas," &c. The apostle, in this epistle, especially in the first three chapters, strongly discountenances this course of procedure; shows its carnality; reminds them that all these are the servants of the same Lord, preach the same gospel, are not divided, much less opposed to each other; that there is but one true and saving foundation: "For other foundation can no man lay than that is laid, which is Jesus Christ." Let us consider, I. Christ as a foundation. The term is architectural, and refers to that which is the lowest part of a building, and on which the whole structure rests. It is often employed, however, to denote the beginning of any thing, and sometimes the essential principle of any system. In our text it may be considered applicable to each or the whole of these significations. The church is a spiritual edifice, and Jesus is the foundation stone, as well as the head of the corner. Redemption is a dispensation of grace and mercy to man; of that dispensation Jesus Christ is the beginning. Christianity is a system of truth: of that system Christ is both the centre and the essential principle. 1. Christ is the foundation of the gospel. The gospel is emphatically the gospel of Jesus Christ. He is its founder, source subject, and glory. All the doctrines of the gospel, all its privileges, all its bless ings, are from him, and from him only All its ordinances bear his name, and all its light and glory emanate from him. 2. Christ is the foundation of a sinner's acceptance with God. He is the only way of access to God He is the one Mediator—the true propitiatory, or mercy-seat. We are justified by faith in him, and are accepted in the Beloved. "We have redemption in his blood even the forgiveness of sin." 3. Christ is the foundation of a believer's hope. The Christian is begotten to a lively hope; but it is by the resurrection of Christ from the dead; 1 Peter 1:3. Christ is in him, the hope of glory; Colossians 1:27. The believer's hopes relate to full and complete salvation—victory in death—an entrance into the kingdom of glory—resurrection from the dead, in the likeness of Christ—and eternal bliss in the presence of God forever. But all these grand and sublime hopes rest on the Saviour. We conquer through him; die happy only in him; are admitted into paradise by him; shall be raised by his power, and have eternal life flowing from him. 4. Christ is the foundation of the whole church. Peter confessed his glorious and divine character—affirmed that he was the Son of the living God. "And on this rock, (this true and stable confession,) will I build my church, and the gates of hell shall never prevail against it." "He is Head over all things to his church;" "Alpha and Omega;" and "all and in all;" Isaiah 28:16. Notice. II. The distinguishing characteristics of this foundation. It is distinguished, 1. For its strength. And this is of the utmost importance in a foundation. Were it frail and yielding, the safety of the building would be endangered. "If the foundations be destroyed, what can the righteous do?" Psalms 11:3. But this foundation is Omnipotence itself. "The Lord is a rock; and his way is perfect." He possesses all power both in heaven and on earth. He is both "the wisdom and power of God." It is distinguished, 2. For its suitability. It is so to Deity—every way worthy of him, in which all his perfections are most gloriously displayed. Worthy of his wisdom, truth, holiness, justice, &c. "Here the whole Deity is known, Nor dares the creature guess Which of the glories brightest shone, The justice or the grace" It is also suitable to the sinner—exactly adapted to his state and circumstances. Here is mercy brought down to a level with his condition. Here is all his need, and all within his grasp— "A balsam for his every wound; All, all he wants is here." It is also distinguished, 3. For its perpetuity. It is not affected by the changes of the lines, or by the revolutions of the kingdoms of this world. It is through perpetual ages invariably the same. It is the only foundation which the righteous have ever had to build upon. It is the only one on which all the saved to the end of the world must rest. Patriarchs, prophets, apostles, martyrs, confessors, &c., have all built on this foundation. And there is inscribed upon it, "Jesus Christ, the same yesterday, today, and forever." III. The folly and impiety of attempting to lay any other foundation than that is laid. The text supposes that men would attempt this, and affirms the impossibility of effecting it. And the history of the church amply bears out this supposition. How many false foundations have been laid, and embellished, to attract and draw men from the only Saviour of sinners! What mixtures of hay, straw, and stubble! In what way do men attempt to lay another foundations? 1. By trusting alone to the dictates of unsanctified reason. What havoc have these luminaries of nature made among the spiritual doctrines of the cross!—un-deified the Saviour; extinguished the Holy Spirit; frittered away the atonement; made Satan and Satanic agency a visionary illusion; placed a col repentance, and a lifeless faith, and a spiritless morality, as the basis of salvation. We find it impossible to exclude such from being of those who lay another foundation This is done, 2. By relying on our own righteousness for acceptance with God. This may be done in a thousand ways and forms. By trusting to our honesty, or to the absence of notorious and flagrant crimes, acts of generosity, of devotion, of self-denial, of correctness of creed, of public profession. All these things are well in their own place, but absolutely worthless as our soul's foundation; "for by the deeds of the law shall no flesh be justified." Romans 3:20-28; 2 Timothy 1:9; Titus 3:5. This is done, 3. When we rest solely on God's mercy to the exclusion of the Saviour's merits. It is a glorious truth that God is merciful; but it is in the provision, by and through Jesus, that this mercy is most strikingly manifested; therefore the rejecter of Jesus despises the brightest display of this divine perfection. Besides, Jehovah is just, and holy, and true; and he has asserted that the unbeliever shall inevitably perish. John 3:18; 1 John 5:10. The folly and criminality of attempting to lay any other foundation will appeal when we reflect on, 1. The sufficiency of the one laid. He is able to save all; and all to the uttermost. He is the Saviour of all men, especially of them who believe. He wills the salvation of the chief of sinners. Ho never rejected any humble suppliant. All who have come to him have been received, and in nowise did he ever cast them out. How foolish and wicked to reject this foundation! 2. It is to reflect on Jehovah's wisdom and goodness, and on Christ's sufficiency to save. This foundation is identified with the depths of infinite skill; with the boundlessness of divine love; with the unspeakable preciousness of Christ's blood. To attempt to lay another is to set at naught these perfections of Deity, and to trample under foot the blood of Jesus. It is the exaltation of self-device and self-sufficiency above God and his Son Jesus Christ. 3. It is to involve the soul in remediless wo, by the rejection of the only Saviour. He who rejects the light of life must dwell in darkness. He who rejects the one Saviour perishes necessarily and virtually by his obstinacy and crime. There is no other Saviour—no other refuge—no other remedy. He is the life of the world; to reject him is to be guilty of our own soul's blood, and to go down to the pit by the stroke of our own suicidal hand. Application Learn, 1. The invaluableness of the gospel foundation. Sinner, come to it; build upon it. Believer, rest with assured confidence upon it. It can never fail; all is secure here. 2. Necessity of a personal acquaintance with it. Religion is a matter of experience as well as theory. The heart must be right as well as the head. The foundation must be beneath us. Let us, 3. Guard against any thing having Christ's place. Our motto must be Jesus always,—Jesus only—Jesus forever. ======================================================================== CHAPTER 5: NUMBERS 10:29. THE CHRISTIAN INVITATION ======================================================================== Numbers 10:29. The Christian Invitation "We are journeying to the place of which the Lord said, I will give it you. Come thou with us, and we will do thee good; for the Lord hath spoken good concerning Israel."—Numbers 10:29. The religion of the Bible is a perfect transcript of the Divine Mind; being holy, just, and good. It is holy in its nature, just in its practice, and good in its influence. There will be the spirit of purity, the practice of righteousness, and the diffusion of goodness. To do good is the truest pleasure and the highest dignity of which the human mind is capable. The sphere of goodness is exceedingly extensive. There are multitudes of objects on whom it may be usefully and satisfactorily expended. The poor, the fatherless, widows orphans, the sick, &c. are all fit objects of Christian compassion. While these ought not to be forgotten, there are others whose poverty and wretchedness is of a mental and moral description, whose claims are of the first importance. To feed the hungry mind—to instruct the spiritually dark—to win souls to God—is the highest wisdom and the truest goodness. The text exhibits to our view one way in which we ought to attempt to effect this great object; by kindly inviting those around us to accompany us to the heavenly Zion. Notice, I. God's people are travelling to the celestial Canaan "We are journeying to the place," &c., Two things deserve notice: The Journey And, The Place to which they are Journeying. 1. The journey. (1) The journey commences in the day of conversion. It is then that the course of sin and misery is abandoned; that the back is turned upon the City of Destruction; that the mind is changed, old things passing away, and all things becoming new; the whole state completely reversed. (2) This journey is continued by the soul advancing in the knowledge and love of God;—by the mortifying of the flesh, and the continual crucifixion of the old man with his deeds; by diligence in the spiritual calling; by following the footsteps of the Great Exemplar, and growing daily in the spirit and mind of Christ. This journey can only be continued by self-denial, labor, and perseverance in the things of God. (3) This journey terminates at death. This is the end of the race—the close of the day—the conclusion of the warfare. "Be thou faithful unto death, and I will give thee a crown of life;" Revelation 2:10. It is at death that those who are in the Lord rest from their labors. Notice, 2. The place to which they are journeying. This is the celestial Canaan; which is, (1) A land of rest. So was Canaan of old to the Israelites. In the wilderness they had toils, and fatigue, and drought, and enemies; but in Canaan they possessed the promised rest. In this life the believer has a rest; for "we who believe do enter into rest." This is a rest from the drudgery of sin, from the slavery of the devil from distressing fears and apprehensions of divine wrath. But the present rest is not perfect; it is often interrupted and disturbed; but there remaineth a rest full, free, complete, and eternal, for the people of God. To this final rest they are tending, and in Canaan this glorious rest shall be enjoyed. It is (2) A land of riches and prosperity. "For the Lord thy God bringeth thee into a good land, a land of brooks of waters, of fountains and depths that spring out of valleys and hills; a land of wheat, and barley, and vines, and pomegranates; a land of oil, olives, and honey; a land wherein thou shalt eat bread without scarceness," &c. Deuteronomy 8:7; Deuteronomy 6:10. This is but a faint emblem of the heavenly Canaan. There is the tree of life ever bearing its immortal fruit. There is the river of life, clear as crystal, flowing from the throne of God and the Lamb. There is the unbeclouded sky—the never-setting sun; fulness of joys, and pleasures for evermore. Revelation 21:10, &c.; Revelation 22:1-7. (3) A land prepared for and promised to God's spiritual Israel. The former Canaan was prepared for and bestowed upon the believing posterity of Abraham. So all who possess the faith of Abraham, and are thus his spiritual seed, shall inherit the Canaan above Heaven is prepared for such, promised to such, and such shall inherit it forever. "Fear not, little flock," &c. Luke 12:32; 1 Peter 1:2-3; James 1:12; Revelation 21:27. Observe, II. God's People feel it their duty to invite others to journey with them to the Promised Land. Hence they say, "Come thou with us," &c. This implies, 1. That there are many who are not in the way to this goodly land. This is obvious both from Scripture and observation. "World lieth in wickedness." "Wide is the gate, and broad is the way," &c. Many nations; many of our own country; many in our own neighborhoods; many of our relatives and friends. It implies, 2. That there is room and freedom for more in the way to heaven. It is said the way is narrow, but that refers only to character, too narrow to admit the least indulged sin; but in point of room, wide enough for the whole world Yes, after all who have set out for Zion there is yet room for more. The Spirit and bride say, Come; and all that will may come, and take of the water of life freely. And the Saviour says, "He that cometh unto me I will in nowise cast out." See also Isaiah 1:18; Isaiah 55:1; Ezekiel 33:11; Romans 10:13. It implies, 3. That God's people are anxious that others should join them in their way to heaven. In trade men are often envious, and try to monopolize; not so in grace. The believer does not wish to go to heaven alone he knows that in breaking the bread of life to others, it is multiplied in his hands; and the more he gives, the more is left for him self. In watering he is watered; in bless ing he is blessed; and, "The more comes in with free good will, Makes the banquet sweeter still." He has learned the valuableness of souls, the greatness of the gospel salvation, and therefore he desires that these souls should enjoy this salvation, and be delivered from the wrath to come. 4. God's people use their influence to prevail with those around them to accompany them to heaven. They invite them, saying, Come with us! They practically invite them, by amiableness of disposition, sweetness of temper righteousness of life; and thus allure them by the excellencies they manifest, and constrain them to glorify our Father who is in heaven. Observe, III. That God's People have good reasons to assign why those around should go with them to the goodly Land. The reasons in the text are two: "We will do you good;" and, "The Lord hath spoken good concerning Israel." The first is a human reason and therefore limited The second is a divine reason, and unlimited. 1. There is the promise of benevolent help. "We will do you good." Every human being may do much good or much evil The Christian may do the sinner much good by his instructions—showing to him the way of God more perfectly; by his kindly encouragements; by his attractive example, and by his spiritual influence He may take him by the hand, and pray that God may grant him the blessings of his efficient help and grace. What good Jacob did to Laban—Abraham to Abimelech—Moses to the Israelites, &c. 2. There is the good declaration of God concerning Israel. "The Lord hath spoken good." What has he not said? Has he not given the most precious promises and the most gracious assurances? Is he not the sun and shield of his people? He has promised to give grace and glory, and to withhold no good thing. He has said he will guide, support, protect, and keep to eternal life: that he will bestow peace and joy, and finally confer upon his saints "a crown of glory that fadeth not away." And what he hath spoken shall assuredly come to pass, not one word shall fail of all the good the Lord hath spoken. Application Learn, 1. The present state of God's people. It is a journeying state. They are now pilgrims and strangers on the earth: this Is the time of their toil and suffering. 2. The happiness of God's people. Children of God, heirs of eternal life, expectants of the glory that shall be revealed. 3. The true wisdom of those who are without. To accompany God's people on their heavenly pilgrimage. Those who walk with wise men shall be wise—and with believers shall be saved. Sinners, delaying to join Zion's travellers; reply to their benevolent invitations by saying, "We will go with you, for we perceive that God is with you." ======================================================================== CHAPTER 6: PSALM 74:22. GOD'S OWN CAUSE ======================================================================== Psalms 74:22. God's Own Cause "Arise, O God, plead thine own cause."—Psalms 74:22. Prayer is the atmosphere the Christian breathes; no more can he do without it, and retain his spiritual life, than the body can exist without the common air. He has many, very many, inducements to this holy exercise. He has many wants to be supplied, many enemies to overcome, many duties to perform; and strength for these is only obtained by offering believing prayer to God, who is the only source of our help, and the Father of all our mercies. The Christian, therefore, feels the importance of prayer, and prays for himself; but he likewise prays for others. He necessarily feels interested in the happiness and salvation of his kindred and friends: he will feel concerned that these should partake of one love of God in Christ, and be joint-heirs with himself of the grace of life. He not only prays for himself and his friends according to the flesh, but he likewise feels deeply concerned in the affairs of Zion, and for her welfare and prosperity he presents his supplication to God. Sooner would he that his right hand should forget its cunning, than he should forget Jerusalem, or that she should ever cease to be his chief joy. The breathings of his soul are, "Build up the walls of Jerusalem." "Save now, I beseech thee send now prosperity!" "Arise, O God plead thine own cause." Let us consider, I. The Cause specified—"Thine own cause." And, II. The Prayer presented—"Arise, O God, plead thine own cause." I. The Cause specified. The cause specified is the cause of God's holy church; the cause identified with the interests of redeeming love; the cause which is significantly set forth in the New Testament under the appellations—kingdom of God, kingdom of heaven, kingdom of righteousness. It is that spiritual dispensation, of which Jesus is the head, of which believers are the subjects, and which is destined to overthrow the works of darkness in the earth, and to fill the whole world with the knowledge and glory of God. This cause is distinguished, 1. For its divinity; it is God's own cause. The result of his infinite skill, the production of his almighty power, and the effect of his unsearchable grace. It is the cause of his eternal counsels and purposes it is the cause of his right arm; it is the cause of his unbounded mercy and love. Viewed as a kingdom, he is its legitimate sovereign; as a nation, he is its only ruler; as a family, he is its father and head. 2. It is a cause of righteousness Its founder is the righteous Jehovah. I originated in righteousness. It was effected by the righteousness of Messiah, and by his bearing in himself the just demerit of unrighteousness, that, by suffering the just for the unjust, he might bring us to God. Its principles and doctrines are all righteous; and it impresses the righteous image of God on the heart of man, and makes the life holy and unblameable in his sight. 3. It is a benevolent cause. Its designs are truly philanthropic. It presents a true and full remedy for all the ills of humanity; it elevates the soul from the deepest debasement to celestial dignity; it delivers the mind from the thraldom and slavery of vice, into the liberty of the children of God; it takes away from the lip the cup of divine displeasure, and presents the cup of blessing, of happiness, and of salvation; it promotes the real benefit of man, both in this world and in that which is to come; it is not only a blessing to mankind, but it makes man a blessing to his fellow; it is, in short, the light, the life, and the happiness of the world; it breathes out. "glory to God in the highest, and on earth peace, and good will toward men." 4. It is distinguished for its unity. It is emphatically one. It has been presented to the world in various dispensations: there have been the patriarchal, the Mosaic, the prophetical, and the gospel; but all have been based on one central foundation, the whole of these dispensations have formed but one day. It has been distinguished by divers names, and has been presented to our view under various forms; but still there is only one Lord, one faith, one church, one baptism. Christ has but one flock, and one fold, one spiritual kingdom, one army; and all his people are journeying one way to the only true rest "which remaineth for the people of God." Having noticed the cause specified, we proceed to consider, II. The Prayer presented. 1. This prayer implies that God's cause is opposed. And facts fully bear out this truth. It Has been opposed in every age of the world; Cain opposed it in the days of Abel; the antediluvians opposed it in the days of Noah; the wicked inhabitants of the cities opposed it in the days of Lot; the idolatrous nations opposed it in the days of the prophets; the Jews opposed it in the days of Christ; the philosophizing Greeks and barbarous pagans opposed it in the days of the apostles. Mohammedans, infidels, and false-hearted friends, and the men of this world, have opposed and do oppose it, even until now. It is opposed, too, by the "prince of the power of the air," and by those numerous legions of spirits of crime "Who throng the air, and darken heaven, And crowd this lower world." 2. This prayer implies that this cause depends upon God, and not upon man, for success. "Arise, O God," &c. A moment's reflection upon its enemies is sufficient to establish this sentiment. All merely human resources must of necessity fail: human knowledge, learning, riches, eloquence, and genius would be alike unavailing: it requires almighty power to shield it; an all-wise Deity to direct it; an omniscient eye to watch it; and an ever-flowing fountain to supply its wants. "It is not by might or power, but by my Spirit," saith the Lord of hosts. 3. It implies that, notwithstanding its dependence upon God, he expects his people would intercede in its behalf. He expects this from his people on account of their great obligations to it, on account of their professed attachment to it, and on account of the inseparable connection between Zion's prosperity and their own happiness; and the people of God have ever displayed their love to God's cause by offering up prayers in its behalf. What striking examples are before us in Moses, Abraham, David, Jeremiah, and in the blessed Redeemer and his apostles! And God has laid this upon the hearts of his people, and has enforced it by royal authority, and sanctioned it by divine promise—"Pray for the peace of Jerusalem, for they that love her shall prosper." And in what way does God regard the prayers of his servants on behalf of his cause? How does he answer their requests? (1) Sometimes he does this by striking interpositions of his providence. See how he interposed on behalf of Israel of old, in Egypt—at the Red Sea—in then conflicts with the nations. See how he did this in the days of Haman, of Nehemiah, of Daniel; how he did this in the case of Peter when delivered from prison and death; how he did this in the days of the reformation; how often, when floods have surrounded her, and storms beat upon her, and threatened her entire destruction, he has arisen, and said to the unruly elements, "Be still!"—and immediately there has been a great calm. (2) He answers this prayer by raising up useful instruments for his work. In this way he raised up Moses, and brought him from tending his flocks, to be the deliverer of Israel. In this way he raised up Joshua, Gideon, Jephtha, David, and Cyrus. For this was Jeremiah sanctified in the womb, and for this was Paul elected to be an apostle, that he might make known among the Gentiles the unsearchable riches of Christ. (3) He pleads his own cause by pouring out his Spirit upon the means his servants employ. It was in this way that the first preachers of the cross were qualified for going forth to proclaim with success the gospel of the grace of God. And it was this that caused the planting of Paul and the watering of Apollos to succeed—for he that planteth is nothing, nor he that watereth, but God who giveth the increase. The weapons of our warfare are only effectual through God, to the pulling down of strong holds. The gospel is the power of God, not the power of eloquence or human influence, to every one that believeth. It is his heavenly rain that mollifies the earth, and prepares it for vegetating, and bringing forth fruit, thirty, sixty, and an hundred fold. Application There are three classes of characters, and each are differently affected in respect of God's own cause. We address a word to each. 1. Some hate it. If possible they would annihilate it; all their powers are directed against it; they libel it, they sneer at it, they profess to disbelieve it. How wicked and reckless is such a state! What folly to persist in such a course? Who hath hardened himself against Jehovah and prospered? Can they hope to succeed? As goon might they quench the orb of day, or drive back the chariot wheels of the queen of night! To such we say: Awake, awake to your true state, and immediately escape with all earnestness to that mercy which, in spite of all your infidelity and blasphemy, has provided salvation for you 2. Some care nothing about it They care how they shall eat, and drink, and be clothed; they care for their health, and character, and business, and families; but they are careless about God's holy and blessed cause. How thoughtless! how ungrateful! how infatuated! To undervalue the precious blood of Christ! to despise the richest boon of heaven! to trifle with all that is sacred in time, and solemn in eternity! To such we say: "Consider your ways, and be wise." "To-day, if ye will hear his voice, harden not your hearts." 3. Some love the cause of God, and they manifest it in various ways. They are found in its ordinances; they rally round its standard; they speak of it and for it; they give it all their influence; and their joys or sorrows abound as it is in circumstances of prosperity or adversity. To such we give words of consolation. God will not forget their work of faith, their patience of hope, and their labor of love. On such we press our text and would exhort them, on every time of trouble or calamity, to employ the prayer of the text: "Arise O God. and plead thine own cause." To the King immortal and invisible, the only-wise God, whose throne is everlasting, and whose kingdom ruleth over all, be glory in the church, through Jesus Christ. Amen. ======================================================================== CHAPTER 7: JOHN 9:35. THE IMPORTANT QUESTION ======================================================================== John 9:35. The Important Question "Dost thou believe on the Son of God?"—John 9:35. Introduction.—Miraculous cure of the man born blind—Malice and envy of the chief priests and rulers—The fear and duplicity of the parents—The honesty of the man himself—His expulsion from the synagogue—Being found of Christ, and the important question proposed: "Dost thou believe on the Son of God?" Let us consider, I. The Question urged. 1. The question refers to Christ as the Son of God. The appellation, Son of God, is applied in Scripture both to angels and to men Angels are so called; Job 38:7. Believers are frequently represented as such: "To as many as received him, to them gave he power to become the sons of God." John 1:12; Romans 8:14; 1 John 3:2. Angels are the sons of God by creation; believers so by adoption and regeneration; but Christ is the Son of God in a sense only applicable to himself. He is the Son of God, "the only-begotten of the Father," &c. He possesses the nature of God—equality with God; has the names of God—the perfections of God; and to him creation, providence, and redemption are ascribed, as well as to the Father. While he is "the child born, and the son given," he is the "mighty God, the everlasting Father, and the Prince of peace." Colossians 1:15; Isaiah 6:5; Romans 1:4; John 1:18; Matthew 10:16. 2. This question refers to faith in the Son of God. "Dost thou believe," &c. Faith in Christ is that act of the mind by which we apprehend Christ as he is revealed to us in the word of truth. It is the act of the heart or affections, by which we heart-!ly welcome him into our souls; and it is the act of the will, by which we cordially submit to him, and render cheerful obedience to his laws. Scripture abounds in metaphorical representations of this grace. It is beholding him, or looking to him; it is fleeing to him—walking in him—laying hold of him—receiving him—resting on him, &c. Observe, 3. That the question relates to our personal faith in Christ. "Dost thou believe?" &c. It does not relate to others, but to ourselves. It does not refer to mere information or opinion, but to faith. It does not ask in reference either to past or future, but to the present: "Dost thou believe?" &c. We shall attempt, II. A Scriptural Solution of it. If we believe on the Son of God, we shall, 1. Remember the means by which we we brought into this happy state. Faith is not natural to us: by nature we are unbelievers, far from God, and strangers to his Son. An important change has taken place; eyes open to see Christ—ears opened to his word—heart opened to his truth—and the soul brought to rely upon him for eternal salvation. If we believe on the Son of God, 2. We shall experience the influence of his Spirit on our souls. "If any man hath not the Spirit of Christ, he is none of his." "The Spirit heareth witness with our spirit, that we are the children of God." Romans 8:9, Romans 8:16. Besides, the acts of faith are such that we cannot perform them without being conscious of it. If we look, and hearken, and flee to Christ; if we build on him, live and walk in him, we cannot possibly be ignorant of it. If we believe on Christ, 3. We shall highly esteem and value Christ. "To them that believe he is precious," yes, he is the fairest among ten thousand, and altogether lovely. His name will be as ointment poured forth: the soul will admire, the heart will love, and the lips magnify and exalt his name; he will be the soul's bread, the soul's riches, the soul's light, the soul's life, and the soul's all and in all. If we believe in him, 4. We shall enjoy peace and comfort of mind. He is the Prince of peace, the Author of peace; and his gospel is the message of peace; and his gift to all believers is the enjoyment of peace. He is our peace; and all who believe on him are justified; and, being justified, we have peace with God, &c. Anxiety, restlessness, dread, and torment are banished, and all within is comfortable, joyous, peaceable, serene, and calm. If we believe on the Son of God, 5. Our souls will burn with love both to God and man. Faith works by love. We shall love God our Redeemer with all our hearts, and we shall love our fellow-men, and especially our fellow-saints, with pure hearts fervently. John 3:14, John 3:24; John 7:11, John 7:19 &c. If we believe on the Son of God, 6 We shall be subject to his authority. Deny ourselves—come out of the world—overcome it by faith—take up the cross—follow him—go without the camp, bear ing his reproach—keep his holy words, and do his commandments. "Ye are my friends, if ye do whatsoever I command you." Application 1. The text may be applied to various characters. To those who dwell in a Christian country: for without faith in the Son of God this will not avail. To general professors: for without this profession is of no use. To those zealous of gospel doctrines: for without personal faith our zeal cannot benefit. The important question is: "Dost thou believe on she Son of God?" 2. Let the Christian cultivate the evidences of his faith. Keep the signs of faith visible and bright before your eyes. 3. Let all grow in faith. Our credence should be more firm; our reliance more entire; our persuasion more confident. The grain of mustard seed must grow up to a great tree: the small cloud must spread over all the heavens: the little leaven leaven the whole lump. Let each soul say: Lord, increase my faith. 4. He that believeth not must perish. Mark 16:16; John 3:18. 5. In the gospel, Christ, in all his benefits, is offered to all. Invite, exhort, &c., all to come unto him and have life. ======================================================================== CHAPTER 8: 2CO 6:1. DANGER OF RECEIVING THE GOSPEL IN VAIN ======================================================================== 2 Corinthians 6:1. Danger of Receiving the Gospel in Vain "We then, as workers together with God, beseech you, also, that ye receive not the grace of God in vain."—2 Corinthians 6:1. This subject presents to us, I. A striking Description of the Ministers of the Gospel. "Workers together with God." 1 Workers. Not lords, not hirelings, not idlers—but workers. All the statements and figurative descriptions of Scripture represent them as such. They are watchmen, Ezekiel 33:7; fishers, Matthew 4:19; sowers, Psalms 126:6; shepherds, &c., Acts 20:28 Their work is, (1) Spiritual. They have to do with spirits, employ spiritual instruments and weapons. Design spiritual. 2 Corinthians 10:4. (2) Arduous and difficult. Enemies &c., powerful, numerous, and too often successful. To be diligent, instant in season, &c. (3) Solemn and responsible. Eternal interests of men at stake. Must give an account to God, &c. 2. Workers with God. Under his direction—in his service—with the same end and object in view. 3. Workers together with God. God the Great Cause—they are his instruments. Treasure from God—they are the earthen vessels through which it flows. They sow—God blesses. They proclaim the gospel—God makes it powerful to salvation. They prophesy—God breathes upon the dry bones. Ministers are workers together with God We have, II. An interesting Representation of the Gospel. "Grace of God." See, also, Titus 2:11. It is so, as it is, 1. The production of grace. Whole scheme originated in grace "Herein is love," &c. 2. It is a revelation of grace—Of pardon, peace, and eternal life to rebels; without any merit or worthiness in them. 3. It is graciously bestowed. Without money or price. Isaiah 55:1, Revelation 22:17. 4. It effects a gracious change in the soul. Darkness to light; sin to holiness, Satan to God. 1 Corinthians 6:11. We have, III. An affectionate Entreaty addressed to the Recipients of the Gospel. "We then, &c., beseech you, also, that ye receive not the grace of God in vain." 1. When is it received in vain? When we do not understand it. When we feel no interest in it. When we are not saved by it. 2. What are the principal causes of men receiving it in vain? Inconsideration; Deuteronomy 32:29; Isaiah 1:3. Love of the world; Matthew 13:22. Unbelief; Hebrews 4:2. 3. What will be the result of receiving the grace of God in vain? Ignorance of mind; disquietude of soul, hardness of heart; eternal death. 4. How necessary, then, that we beseech men that they do not receive it in vain! By the preciousness of their souls—blessedness of religion—peace in dissolution—and everlasting glory, we are to be seech. &c. We must beseech plainly, earnestly, affectionately, constantly with many tears with much prayer, &c. Application Learn, 1. The invaluableness of the gospel. 2. The responsibility of the ministerial office. 3. The importance of a practical use of our privileges ======================================================================== CHAPTER 9: JOHN 13:8. NECESSITY OF MORAL PURITY ======================================================================== John 13:8. Necessity of Moral Purity "If I wash thee not, thou hast no part with me.—John 13:8. Introduction.—Assembly convened—occasion—supper—Saviour going to leave them—intended to impress upon them the importance of lowliness of mind, condescension, and humility—taught them by his own example—how striking! Peter's rash refusal—the Redeemer's expostulation, &c. I. Human Nature is defiled. This is an important gospel doctrine. This defilement is, 1. The result of original transgression. Adam begat a son in his own likeness. Fountain became corrupt; consequently, streams impure. Tree became bad; fruit bad also. Human nature became diseased; this disease hereditary, all the progeny tainted. This is a doctrine, 2. Established by Scripture statements. Job confessed it; Job 40:4. David, Psalms 55:5, and Jeremiah (Jeremiah 17:19) affirmed it. Christ also taught it, Matthew 15:19; so did the apostles, Romans 5:12; Ephesians 2:3. 3. Strikingly manifested in the conduct of men around us. All wandering in their own evil ways, following their own devices, &c. II. Human Nature may be purified. God hath not abandoned us to our apostasies, but provided means for our recovery and restoration to his image and favor. 1. The blood of Christ is the remedy. This is that fountain spoken of by the prophet. Zechariah 13:1. "There is a fountain filled with blood, Drawn from Immanuel's veins; And sinners plunged beneath that flood Lose all their guilty stains." "The blood of Jesus Christ cleansed us from all sin." 1 John 1:7; Ephesians 1:7, Hebrews 13:12; Revelation 1:5. 2. Word of truth the instrumental means. Truth makes our defilement evident—manifests the remedy—urges its adoption—presents great and powerful motives to the mind. John 17:17; James 1:18; 1 Peter 1:23; Romans 10:7. 3. Faith brings the mind in contact with the remedy. "Purifying their hearts by faith." Acts 15:9; Romans 9:30; Ephesians 2:8. 4. The Spirit's influence makes the whole efficient to salvation. "And I will put my Spirit within you," &c. Ezekiel 36:27. "Not by might, nor by power, but by my Spirit," &c. Zechariah 4:6; 2 Corinthians 3:6; 1 Peter 1:2; John 3:5, John 3:8; Romans 6:11. III. Without this Purification, we can have no part with Christ. 1. No part in his favor. He cannot rejoice in those who abide in impurity; he cannot approve of them, he cannot complacently love or delight in them. 2. No part in his fellowship. Light hath no fellowship with darkness evil with good; or holiness with sin There must be sameness of mind, and agreeable oneness of spirit, or no fellowship. 3. No part in his saving benefits. An indifference to holiness, and an unwillingness to be holy, excludes from justification, peace, joy, and all the high privileges of gospel salvation. 4. No part in his public approval at the last day. "Then shall he say to them on his left hand." Matthew 25:41. 5. No part in the blessedness of heaven. "Blessed are the pure in heart," &c. "For without are dogs," &c. Revelation 22:15. Application This subject should lead, 1. To careful examination as to our real character. 2. If unrenewed, earnest solicitude after purification. 3. Immediate application to the only remedy provided. ======================================================================== CHAPTER 10: PSALM 122:7. ZION'S PEACE AND PROSPERITY ======================================================================== Psalms 122:7. Zion's Peace and Prosperity "Peace be within thy walls, and prosperity within thy palaces."—Psalms 122:7. The royal psalmist's devout attachment to God's house and ordinances—the interest he displayed—the influence he exerted—the prayers he presented—how worthy of our imitation! Notice, I. The Blessings desired— "Peace and prosperity." The object of this prayer was Jerusalem, or rather God's holy Zion, the mount to which the tribes repaired, where God was feared, and loved, and praised. It was a striking type of the gospel church; its elevation, its royalty, its walls, its privileges, and its services, all pointed to the true Jerusalem, the New Testament Zion, and spiritual house of the Lord. The blessings so devoutly desired on her behalf are two: 1. Peace. "Peace be within thy walls." Peace is the opposite of confusion, hostility, and strife; it signifies quietness, tranquillity, harmony. See Psalms 133. Highly important in a national, domestic, or personal sense; equally so spiritually. Church has often been the seat of discord and contention. See this, at Rome—Romans 16:17; at Corinth—1 Corinthians 3:3. 2. Prosperity. "Prosperity within thy palaces." Prosperity is the church growing, advancing, increasing her friends, conquering her foes, progressing in light, and life, and glory; when the whole spiritual fraternity "are continuing steadfastly in the apostles' doctrine and fellowship," &c. Acts 2:42-47. And when the Lord is adding to it such as shall be saved. Acts 2:47. Let us notice, II. The evidence of their Possession. When may the church be said to enjoy peace and prosperity? 1. When unity and love prevail within. When they act and feel as members of one holy family—one soul, one spirit, one happy atmosphere which all breathe—one end pursued by the whole. Php_3:15-17. 2. When the ordinances are cheerfully and regularly attended. When the holy tribes go up with joy to the house of the Lord—when God's courts are crowded with spiritual worshippers all engaged in the public services of the Most High—when all feel that it is God's banqueting house and the gate of heaven to the soul. 3. When the members of Zion are grow ing in knowledge and holiness. Mind more luminous—heart softer and warmer—life consecrated—whole soul sings into more and more of the life and spirit of God. 4. When many are asking their way to Zion, with their faces thitherward. When this man and that man are born there—stones dug out of nature's quarry, squared, polished, and made living stones in God's holy house—wanderers reclaimed—dying sinners snatched as brands from the burning—the Lord's arm made bare in the gracious subjugation of his enemies—multitudes flocking to her, as "clouds, or doves to their windows." Notice, III. The means of their Promotion. How is this peace and prosperity to be secured? The text furnishes an example: lot her friends say, "Peace be within thy walls," &c. Let them say it, 1. Literally. Let their words be words of peace and good-will; let the lip ever express a de sire for her true welfare. 2. Let it be the language of the heart Every power, and faculty, and feeling be identified with it, and consecrated to it Let the eye see for it, the ear hear for it, the heart beat for it, and the memory re member for it. Psalms 137:5, Psalms 137:6. 3. Let it be the language of the life. We must embody our wishes in practice, in fervent prayer to God, in assiduous attention to our duties, in zealous efforts to extend her cords, and to bring strangers to dwell within her happy gates. 4. We must express the language of the text in the order it is placed before us. First we must say, "Peace be within thy walls," and then, "Prosperity within thy palaces." The latter can only proceed from the former; no prosperity to God a vineyard unless the atmosphere be tranquil and serene. Storms of contention destroy the tender plants, and lay waste the garden of the Lord. Let peace be secured, and prosperity is certain. Application How important that we possess the spirit of the text! How desirable, 1. On God's account; that his name may be magnified. 2. On the church's account; that her holy walls may be reared up. 3. On the sinner's account; that he may be attracted, and desire a name and place among the Lord's people. 4. On our own account; that we may enjoy the blessing of the Lord, "for they that love her shall prosper." ======================================================================== CHAPTER 11: JOHN 14:2. THE HEAVENLY MANSIONS ======================================================================== John 14:2. 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."—John 14:2 Redeemer had been intimating his departure. Minds of the disciples overwhelmed with sorrow. Greatly dejected at the idea of separation. Jesus calls upon them as his disciples to confide in him, and especially in what he was going to reveal. "In my Father's house," &c. Three things in the text. I. The House specified. "In my Father's house." God has two especial houses—his church on earth and his church in heaven; the militant and triumphant; his visible earthly, and his invisible heavenly, temple. The text refers to the latter, to God's heavenly courts; his glorious abode; his imperial palace. In calling it His Father's house, he showed, 1. His own right to it— As Son and Heir of all things. And he showed, 2. The right of all his people to it— By and through him: "For if children, then heirs, heirs of God, and joint-heirs with Jesus Christ." Hence he said, "I ascend to my Father and to your Father, to my God and your God." This house is, (1) A heavenly house (2) A magnificent and glorious house. (3) An extensive house. (4) And an eternal house—eternal in the heavens. Notice, II. The Mansions referred to. "In my Father's house are many mansions." Mansion signifies the opposite of tent or tabernacle. It means a place of permanent abode—a stable dwelling. The heavenly mansions are distinguished, 1. For their great variety. This will be necessary—to exhibit perfect justice; to suit the various capacities of the saints; and to establish the statements of revelation. "One glory of the sun," &c. To one is given five, to another ten cities, &c. They will be, 2. Mansions of intellectual light. No darkness, mental or moral; no twilight—perfect noonday. Sun never sets. 3. Mansions of spotless purity. No sin, original or practical; no sinful infirmity. Atmosphere untainted; all holiness to the Lord. Nothing enters in that defileth, &c. 4. Mansions of undisturbed repose. This world a sea; church itself tossed hither and thither. Wilderness; scene of toil, suffering, and conflict. In heaven all these things are unknown; rest, entire and eternal. 5. Mansions of superlative blessed ness. Fulness of joy, and pleasures for evermore. Unbounded and eternal blessedness. 6. Countless in number—"many." Heaven not a wilderness—not a village; but a magnificent and densely populated city—"come from the east and west," &c. "A multitude that no man can number." III. These are Prepared Mansions. 1. Prepared by the Redeemer. His death, resurrection, public entry in to heaven, intercession, &c. He is entered as a Forerunner. Taken possession in our name, and for our benefit, by his own blood. 2. Prepared for believers. "Ye believe in God, believe also in me." None but believers have a title; none but believers have the meetness; none but believers have the promise. Application (1) Are we the friends and disciples of Christ? Let us rejoice, not only in what he did for us on earth, but in what he is doing for us in heaven. (2) Let us rejoice in hope of our future inheritance (3) Let us act as expectants of such great and eternal blessedness. ======================================================================== CHAPTER 12: 1JN 5:3. LOVE AND OBEDIENCE ======================================================================== 1 John 5:3. Love and Obedience "This is the love of God, that we keep his commandments. and his commandments are not grievous."—1 John 5:3. True religion consists of three things; knowledge in the mind, love in the heart, and obedience in the life. The first is the theoretical, the second the experimental, and the third the practical, part of Christianity. The first leads to the second, and the second produces the third; separate, hey are only imperfect parts; but together, they form the sum and substance of religion. The text refers to the two latter, love and obedience, and affirms that his obedience is not grievous. I. Obedience to God's commands is the best evidence of love to God. II. His commandments are not grievous. I. Obedience to God's Commands is the best Evidence of Love to him. 1. Love is the spring of action. It is this which influences the lip and the life; if we love God, it will effect the consecration of the lip, and the free devotion of the life to him. 2. Love produces the most disinterested obedience. It finds in itself the cause and end of labor and exertion. When the object loved demands it, it riots in danger, and glories in sacrifices and toil. Men may obey others from fear or self-interest; but the Christian obeys "because the love of Christ constraineth him." 3. Love always produces the most constant obedience. It enfetters us to the object of our delight. Many waters cannot quench it, nor death itself destroy it. 4. Love invariably produces obedience. The loving subject cheerfully yields subjection to his sovereign; the loving child freely obeys his parents; and the loving servant obeys his master with delight; so the true Christian willingly gives to his king and parent, and master, the homage of his heart, and the obedience of his life. II. God's Commandments are not grievous. 1. Explain this declaration. It does not mean that they are not grievous to some persons; to the carnal they are toil and drudgery. Neither does it mean that they are not strict; for they extend to heart, lip, and life—to God, mankind and ourselves. But it means, they are not grievous to those who love God; such esteem "his yoke to be easy, and his burden to be light." 2. Establish this declaration. They are not grievous because they are, (1) The commandments of goodness itself. God is good, and all his commandments are the regulations of that goodness. They do not issue from a tyrant, an enemy or from cupidity and selfishness; but from our Creator, Benefactor, and Redeemer—him who hath loved us even unto death. They are not grievous, (2) Because they accord with the dictates of sound reason. To adore the highest, to serve the greatest, to love the best, and to trust in the most wise and powerful, must commend itself as being "our most reasonable service." They are not grievous, (3) Because they conduce to our present advantage. They tend to health, reputation, and long life; they produce cheerfulness, serenity, and content; "for godliness is profitable to all things," &c. Proverbs 3:1-18; Isaiah 1:19. They are not grievous, (4) Because of the divine assistance which aids us in our services. The Christian does not go a warfare at his own charge. When God commands, he gives power to obey, strength and grace sufficient. "He supplies all their need," &c. Thus they "can do all things through Christ," &c. They are not grievous, (5) Because of the glorious prospect they unfold. "Blessed are they that do his commandments, that they may have right to the tree of life, and may enter in through the gates into the city." Revelation 22:14; 1 Corinthians 15:58; Galatians 6:9; Revelation 2:10. Application (1) Do we love God? Is he the first in our esteem? Does he command our chief thoughts—engage our chief attention? Do we give the highest evidence of our attachment by keeping his commandments? And do we truly feel and rejoice that his commandments are not grievous? (2) Invite his enemies, the servants of the wicked one, to bear his yoke, to exchange employment, to secure the best of masters, the pleasantest work, and the greatest and surest reward. (3) The subject presents an unerring test by which we may judge those around us, and correctly know our own hearts. "By their fruits ye shall know them." ======================================================================== CHAPTER 13: 2CO 6:2. THE DAY OF SALVATION ======================================================================== 2 Corinthians 6:2. The Day of Salvation "Behold, now is the day of salvation."—2 Corinthians 6:2. Subject of the text; the highest and most important that can engage our attention; that on which the wisdom, power, and goodness of Deity have been most prominently displayed; that which angels contemplate with delight; and that which is identified with all our hopes of solid happiness, either in this life, or that which is to come. Let us consider the passage as it stands before us. I. Salvation. II. Day of Salvation. III. The Attention it demands from us. "Behold, now is the day of salvation." I. Salvation. Salvation implies misery, or danger, or both of them; and includes deliverance from them. Man's state is both miserable and dangerous. He is a rebel, outlawed, under sentence of death. In addition to which, he is wretched, poor, diseased, ready to perish. His condition is one of extreme wretchedness and imminent peril. The gospel salvation provides deliverance from the danger, and restoration from the misery. It announces pardon for his crimes, and a balm for all his maladies. This salvation, which is the product of divine love, the effect of the Redeemer's death, and the work of the Holy Spirit, and which is received by faith—is, 1. Perfect in its nature. It is adapted to our state, and commensurate with all our misery and crimes. It embraces both the body and the soul. 2. Present in its application. Revealed now, offered now, must be received now. 3. Universal in its extent. "Whosoever will, may come," &c. It is not God's will that any should perish, &c. Christ died for the world. John 3:16; 1 John 2:2. And the gospel is to be preached through all the world to every creature. Mark xvi 16 4. Free in its communication Not bestowed in the way of human merit but without money and without price. Isaiah 55:1, &c. 5. Eternal in its duration. Which shall endure forever. 2 Timothy 2:10; Hebrews 5:9; 1 Peter 5:10; John 3:15; John 10:28; Romans 6:23 II. Day of Salvation. This may refer generally to the world or specially to man. Let us consider it, 1. Generally to the world. It includes the whole space of time, from the first promise to the end of the gospel age. First promise; the glimmering of light. Patriarchal age; the daybreak. Prophetical era; the morning. Christ's incarnation; the rising of the Sun of Righteousness, &c. Ours is necessarily the evening of this day 2. Specially to man. Then it is the period of human life, a short, uncertain period—only time of light and exercise, which terminates in the night of death, and the darkness of the grave. Ecclesiastes 9:10. III. The Attention it demands. 1. It has a claim upon our examination. What are we doing? How do we stand in reference to God, salvation, death, and eternity? It has a claim, 2. Upon our consideration. "O that they were wise, that they knew this," &c. Deuteronomy 32:29; Isaiah 1:3; Ezekiel 12:3; Haggai 1:5. 3. Upon our faith. Now we have the cross, the gospel, the instruction, the warrant, the promise—"He that believeth shall be saved." 4. Upon our diligence. What have we to do? Soul to save—generation work—heaven to gain—to provide for eternity, &c. "Give diligence to make your calling and election sure." 2 Peter 1:10; 2 Peter 3:14. Application (1) Let us be earnest in reference to this salvation ourselves. And, (2) Recommend it to the attention of all around us. "Point sinners to the Saviour's blood, And cry, Behold the way to God." ======================================================================== CHAPTER 14: 2TH 3:1. THE MINISTERIAL REQUEST ======================================================================== 2 Thessalonians 3:1. The Ministerial Request "Brethren, pray for us."—2 Thessalonians 3:1. The first ministers of the cross were distinguished for their zeal, constancy, and disinterestedness in the cause of their Divine Master. Their zeal made them regardless of difficulties, sacrifices, and toils. Their constancy enabled them unflinchingly to pursue their holy career; and their disinterestedness led them to trample upon all merely temporary good, and to count all things but loss for the excellency of the knowledge of Christ Jesus their Lord. They were equally distinguished for their humility. They preached not themselves, but Christ; and they were willing to be abased, and counted as nothing, that Christ might be all in all. What a striking example of this in the apostle Paul, that master-spirit in the Christian cause, who, notwithstanding his strong natural powers, his high literary attainments, and his exalted Christian gifts, humbly stoops to the members of the church at Thessalonica, and entreats, for himself and fellow-laborers, a place in their remembrance, and an interest in their prayers! "Brethren, pray for us," &c. Notice, I. The Request Presented. II. The Grounds on which it Rests. I. The Request presented. "Brethren, pray for us." In this request we have the persons addressed—and the request which is made. 1. The persons addressed—"Brethren." This is the common name of all the members of God's spiritual family—the name given to them by the Saviour; "One is your Master, even Christ; and all ye are brethren." As brethren they have one Father—born of the same incorruptible seed, bearing the same likeness, possessing the same spirit, and sharers of he same blessings. They may differ in many minor points, as the children of the same family differ in feature; but in these great outlines of character they are all one. Many of them may be babes, some of them young men, and some fathers; but still the term employed includes all the branches of the family. They are all brethren. Notice, 2. The request itself—"Brethren, pray for us." The same request is presented to me church at Ephesus: Ephesians 6:19; to the church at Colosse: Colossians 4:3; to the scattered Hebrew brethren: Hebrews 13:18; and also in his first letter to the Thessalonians__Thess.__ 5:25 "Brethren, pray for us," 1. That the power of religion may bo eminently experienced in our own souls. An eminent degree of religion is necessary to the Christian minister. He must have much light and life who is to enlighten and enliven others. A leader must have skill and courage—must have a double portion of energy and earnestness, that he may inspire others with the same spirit. How has this been seen in the senate and in the field! It should be so in the church. No amount of talent will make up for a deficiency here. Brethren, pray for us, 2. That we may be preserved from the official dangers to which we are exposed. Ministers have the same enemies in common with all the brethren; same nature, Satan, the world, &c. Besides these, there are dangers peculiar to our office, especially, (1) Pride—pride of talent, learning, or popularity. (2) Selfishness—seeking the fleece rather than the flock; theirs rather than them. (3) Indolence—inattention to our charge neglect of the afflicted and tried Brethren, pray for us, 3. That we may be able ministers of the New Testament. That we may clearly comprehend the truth in all its parts and bearings; that we may be able to communicate it clearly, simply, powerfully; that we may have an abundance wherewith to feed the souls of the people; and that there may be variety to suit the state and circumstances of all—that the whole may have a portion of meat in due season. Brethren, pray for us, 4. That prudence and fidelity may distinguish our labors. (1) Prudence. Not worldly prudence, that shuns the cross, and compromises truth; but that prudence which will keep us from giving offence to the sincere of Christ's flock, enable us to discriminate &c. (2) Fidelity—to the word—to God—to souls. No fear of men—no love of ease—no thirsting for lucre. To be free from he blood of all men. Notice, II. The Grounds on which it rests 1. It rests on the ground of the mutual connection which subsists between minister and people. If we labor for your salvation, you are not only to supply our bodily wants, but to feel for our spiritual necessities. The principle which constrains, us to preach to you, ought to constrain you to pray for us 2. It rests on the law of love. Love may do much for our temporal comfort and happiness; but love to our souls will never omit prayer on our behalf. This is the highest charity towards us, the truest evidence of love. 3. It rests on the prevalency of fervent prayer How it bore up the arms of Moses! What Elijah did with it! How it effected Peter's liberation! &c. How important that it should be brought to bear on the pulpit! 4. It rests on its advantages to yourselves. If the earthen vessels are filled with celestial treasures through your prayers, that treasure will be the enriching of yourselves; the ministry will be to you a ministry of light, of comfort, and of life. 5. It rests on its beneficial influence on he church. Ungodly and unfaithful ministers are the bane of the church, Faithful men are her greatest ornaments and truest friends. How desirable that her leaders should be valiant for the truth, her shepherds faithful, her watchmen vigilant, her stars luminous! 6. It rests on its connection with the salvation of souls. The apostle adds, "That the word of the Lord may have free course and be glorified;" that, like a rich and fertilizing river, it may run without interruption, sending its living streams in every possible direction, giving verdure and fruitfulness to the moral world. Yes; the ministry is God's great ordinance for the salvation of souls. Pray, then, that we may be holy, earnest, diligent, and useful; that we may be instrumental in turning many from darkness to light, and from the power of Satan to God. Application Learn, 1. The high responsibility of the ministerial office. Let candor and forbearance be exercised towards it. Forget not that those who stand in such high places are men of like passions with yourselves Feel for them; be interested in their welfare; and pray for their salvation and sue cess. 2. Forget not to pray for yourselves. No consideration whatever must induce indifference to your own souls. Prayers from such could be of no value to the minister of your choice and affection. 3. It is only believing, fervent prayer either for ourselves or others, that will avail. ======================================================================== CHAPTER 15: MATTHEW 6:33. THE MOST IMPORTANT PURSUIT ======================================================================== Matthew 6:33. The Most Important Pursuit "Seek ye first the kingdom of God, and Jas righteousness, and all these things shall be added unto you."—Matthew 6:33. Man is a compound being, formed of two parts; the one material and earthly the other immaterial and spiritual. The one requires temporal provision, the other spiritual; and both are necessary to his complete happiness The gospel meets both demands. It presents all possible spiritual good before the mind, and engages that all necessary temporal good shall be supplied to the body See Matthew 6:25, Matthew 6:23. But then, while both body and soul have wants to be supplied, and while both may lawfully engage our attention, reason and religion demand, that that which is most really important and intrinsically valuable should engage our first and chief attention This is the obvious meaning of the text: "Seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you." Notice, I. The Direction given. And, II. The Promise annexed. I. The Direction given. "Seek ye first the kingdom of God, and his righteousness." Notice, 1. The objects of pursuit. "Kingdom of God," &c. Kingdom of God sometimes signifies the Christian dispensation, Mark 1:15; sometimes the heavenly world, 1 Corinthians 15:50. It also signifies the spiritual privileges and blessings of the gospel; and it is in this sense we are to understand the declaration of the apostle, "The kingdom of God is not meat and drink," &c., Romans 14:17. Also, that saying of Christ is to be understood in the same sense, "Behold, the kingdom of God is within you;" Luke 17:21. The text is to be understood in like manner. There is, however, a close and inseparable connection subsisting between these three kingdoms. By receiving the dispensation of the gospel with cordiality and joy, we become interested in and identified with its blessings and privileges; and through this spiritual kingdom we receive both a title and meetness for God's eternal kingdom and glory. But we are also to seek, 2. His righteousness. Which includes, (1) Justifying righteousness. Romans 1:17; Romans 3:21, &c.; Romans 5:17; 1 Corinthians 1:30. (2) Sanctifying righteousness; or the renewing of the mind by the Spirit of God. Ephesians 4:2-3, Ephesians 4:4; 2 Corinthians 3:18. (3) Practical righteousness; or obedience to the commandments of God. Romans 6:13; Ephesians 5:9; 1 John 2:29. Observe, these things we are, 3. To seek. "Seek ye," &c. This implies, (1) A consciousness of our need of them. Many do not feel this, many are totally indifferent to them. But the soul awakened to the realities of religion is deeply impressed with the necessity of them. It also implies, (2) Earnest application for them. Application to the right source—throne of grace. In a right way—by fervent and believing prayer; Hebrews 4:14. And with perseverance, until we obtain them. Importunate widow. Woman of Canaan, &c. 4. These things are to be sought first. "Seek ye first," &c. (1) In point of time we should seek them first. Religion should have the precedence of every thing; should be the foundation of the business of life. We only set out right in life when we do so upon this principle. 2 Chronicles 28:9; Ecclesiastes 12:1; Lamentations 3:27. (2) First in point of importance and attention. Our arrangements must be based here. Our chief thoughts, and cares, and anxieties must be absorbed in this. Everything else must be made to subserve it: all other things transacted in reference to it. But why must these things be sought first? (1) Because of their superlative worth. Pearl of great price. The excellency and end of life. All other things comparatively but as dross, &c. Php_3:8, &c. (2) Because, whatever we possess, we can have no solid enjoyment without them Nothing else satisfies the mind, fills the void, &c. This is the only solid basis of true and lasting blessedness. (3) Because now is the only certain time of obtaining them. Religion and its blessings are all in the present tense. "To-day, if ye will hear his voice, harden not your hearts." "Behold, now is the day of salvation." To-day is ours, for our use and improvement; to-morrow is God's and he may either give it or withhold it from us. There is a solemn example in the case of the rich worldling: "Thou fool, this night," &c. We should seek them first, (4) Because of their eternal duration. All here is transient, mutable, and perishing. All beyond is sure, unchanging, and eternal. How the worth of heaven is enhanced by its connection with eternity! The misery of hell, how dreadful when viewed through the same medium! We pass on to consider, II. The Promise annexed. "And all these things shall be added unto you." Notice, 1. What these things are. See from verse 25. It evidently includes meat, drink, clothing—those things which the body requires for its comfortable subsistence. Luxuries are not included Not necessary. Often injurious. But what is necessary shall be provided. See the psalmist's experience in this matter, Psalms 37:35 : "Bread shall be given him and his water shall be sure." Isaiah 33:16. God gives these things to the beasts of the field, and to the fowls of the air; and believers are of much higher value than these. He gives these things to his enemies, to the wicked: and surely he will not, nay, we know of a surety that he will not, forget or cast off his own children. Besides, "Godliness is profitable to all things, having the promise of the life that now is," &c. 1 Timothy 4:8. Observe, 2. The way in which these things shall be communicated. "All these things shall be added." Added, as a matter of course, or thrown into the bargain, as good old Trapp has it, in the way that drapers give thread, &c., to those who purchase cloth. Then notice 3 The certainty of its fulfilment. "These things shall be added, &c. Here is nothing doubtful; all is definite, plain, and absolute. We may confidently rely on the fulfilment of this promise. If we reflect upon the power and truth of the promiser—upon his riches and goodness—upon his faithfulness and immutability—upon his goodness to his people in every age and country—nothing that he ever promised has failed. Besides, our bodies are his created and redeemed property; and he will not allow them to perish after his infinite skill has fashioned, and his unbounded mercy redeemed them. Finally, he is our heavenly Father; and, "if our parents, being evil, give good things," &c. Matthew 7:11; Romans 8:32. Application Learn, 1. The perfection of the Christian religion. It is adapted to meet the exigences of both body and mind. It secures all that is really necessary for this life, and reveals all that is joyous and desirable in the life that is to come. We see, 2. That the blessings of religion must be sought. We are not indolently to wait for them, but to labor to obtain them. We are to ask, that we may receive; seek, that we may find; and to knock, that the door may be opened. 3. Let each examine himself, and ascertain his true state in the sight, of God, and his prospects as regards the eternal world. 4. The careless rejectors of God's kingdom must necessarily perish ======================================================================== CHAPTER 16: ISAIAH 27:4, ISAIAH 27:5. GOD'S GRACIOUS PROPOSAL TO HIS ENEMIES ======================================================================== Isaiah 27:4, Isaiah 27:5. God's Gracious Proposal to His Enemies "Fury is not in me. Who would set the briers and thorns against me in battle? I would go through them; I would burn them up together. Or let him take hold of my strength, that he may make peace with me, and he shall make peace with me"—Isaiah 27:4, Isaiah 27:5. Whatever views we take of Deity, it is of great importance that we do not attribute to him any quality which implies either evil or imperfection. He assures us in the text, that fury is not in him. And it is not necessary; tor he can easily effect all his purposes by the deliberate execution of his holy, just, and wise arrangements He is the Fountain and Author of peace nothing can ruffle or disturb the equanimity of the Divine Mind. All the passages in the writings of the sacred penmen, in reference to Jehovah, which speak of his wrath and fury, are therefore to be considered only in a figurative, and not in an absolutely literal sense. If fury belonged to Jehovah, none of his erring creatures could stand before him. But, although fury is not in him, yet he is the Just, the True, and the Holy One; and, therefore, he can in nowise connive at sin, or spare those who remain incorrigibly wicked. He reveals himself in his word as the never-failing Friend of his people, the determined enemy of the wicked, and as the willing Saviour of all who humble themselves and seek his mercy. As such the text presents him to our view: "Fury is not in me," &c. We have in this passage I. A Figurative Representation of Wicked Men. "Who would set the briers and thorns against me?" &c. Wicked men may be likened to briers and thorns in the allowing respects: 1. As they both originated in the first transgression. It was a part of the sentence God passed upon Adam, that the earth should bring forth thorns and thistles, &c. In like manner, all that is morally evil in the world has flowed from that fountain of original guilt—from that act of crime which "Brought death into the world, and all our wo." All men partake of Adam's fallen likeness and depraved nature. Genesis 3:11; Rom v 19. Wicked men may be likened to briers and thorns. 2. On account of their worthlessness. The righteous are compared to the vine, to the cedar, and to the olive: by which God's estimate of them is at once exhibited. But briers and thorns are emblems of utter worthlessness. The wise man says, "The heart of the wicked is little worth;" Proverbs 10:20. His powers are prostituted, and the great end of his life perverted. He yields no fruit to the real good of mankind or to the glory of God. They resemble briers and thorns, 3. In being exceedingly prolific Weeds, and thistles, and thorns are generally very productive. So wickedness in the human heart is rapid in its growth, and lamentably productive. Wicked men and seducers wax worse and worse. This also applies to the world at large. See how soon the earth was filled with every thing polluted in thought and wicked in act! Genesis 6:5. Wicked men resemble briers and thorns, 4. In their end. Hence says the apostle, "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned;" Hebrews 6:8. "Upon the wicked," says the Psa. ist, "God will rain snares, fire, and brimstone," &c., Psalms 11:6. Notice in the text, II. The Opposition of Wicked Men to God asserted. "Who would set the briers and thorns against me in battle?" There is direct hostility on the part of the sinner to God. All iniquity is against God—against his holy nature and righteous laws. It is treason—rebellion. 1. The heart of the wicked is set against God. "The carnal mind is enmity against God;" Romans 8:7; Romans 1:21, &c. "The heart is deceitful above all things," &c.; Jeremiah 17:9. 2. The mouth of the wicked is against God. "The mouth of the wicked poureth out evil things;" Proverbs 15:28. "His mouth is full of cursing and deceit;" Psalms 10:7. "Whose mouth is full of cursing and bitterness;" Romans 3:14; Proverbs 18:21. 3. The life of the wicked is against God. Ephesians 2:1-3; Romans 1:28-32. Yes; all his principles, plans, designs, and labors are in opposition to God. III. The Certainty of their Discomfiture and utter Ruin. "I would go through them, I would burn them up together." A moment's reflection ought to convince the most infatuated of the folly of contending with the Most High. "Wo unto him that striveth with his Maker;" Isaiah 45:9. Consider, 1 That his wisdom would baffle all their stratagems. He taketh the wicked in their own craftiness, &c. 2. His power would overcome all their opposition However combined, however determined, he can crush them as the moth destroy them with the breath of his nostrils. All creatures are at his command; all resources are his—the wasting pestilence, the deadly famine, the locust, the mildew, the tempest. He can slay in the chase, as in Pharaoh; dethrone reason, as in Nebuchadnezzar; or eat up with worms, as in Herod; or leave them to destroy themselves, as in Saul and Judas. 3. His wrath would utterly consume them. See old world, Pharaoh and his host; cities of the plain; Assyrian army, &c. Skill, courage, numbers, confederacy are all in vain. "He would go through them; he would burn them up together." But fury is not in him; he desires not the death of a sinner; therefore consider, IV. The Gracious Alternative revealed— "Or let him take hold of my strength, and be at peace with me." 1. God's strength is his Son Jesus Christ—Who is the wisdom of God and the power of God. Hence the angels and elders ascribe unto him "power, and riches and wisdom, and strength, and honor, and glory, and blessing." Revelation 5:12. 2. To lay hold of his strength is to receive his Son in his mediatorial capacity. To run into him as the manslayer did into the city of refuge; or to lay hold of him as Adonijah did of the horns of the altar. 1 Kings 1:50. 3. The manner in which we must do this. (1) With feelings of sorrowful regret on account of our previous hostility. "Look on him whom they have pierced, and mourn," &c. (2) With a pacific disposition: "And be at peace with me." Weapons thrown away. "Cease to do evil," &c. Sue for peace. The palm and the olive-branch must wave, &c. (3) In the exercise of believing supplication: "God be merciful to me a sinner!" "Whosoever shall call on the name of the Lord shall be saved." (4) Immediately. "For today, if ye will hear his voice," &c. "Behold, now is the accepted time," &c. "Now it is high time to awake out of sleep." And what shall be the result if we thus lay hold of his strength, and be at peace with him? This leads us to notice, V. The blessed Declaration given— "And he shall make peace with me." That the result shall be agreeable to this declaration, we infer from these considerations, 1. That this is God's own plan of reconciliation—The production of his wisdom, power, and grace. And he will assuredly honor it. He cannot abandon it. 2. He is exceedingly desirous that sinners should avail themselves of it. "Come and let us reason together," &c. Isaiah 1:18. "Let the wicked forsake his way," &c. Isaiah 55:8. "The Spirit and the bride say, Come," &c. Revelation 22:17. 3. In no instance has he refused to be at peace with the sincere applicant for mercy. Did he reject Manasseh, or the publican, or the dying thief, or the woman who was a sinner, or the Jerusalem murderers, or the flagrant and polluted sinners of Corinth? No: they all applied for peace, and they all made peace with him. Application Learn 1. The sinner's madness and infatuation. To fight against God! to fight with the absolute certainty of discomfiture and ruin! 2. The goodness and condescension of God. How able to destroy, yet how willing and ready to save! 3. The only plan of safety. To lay hold of God's strength; to believe the record he hath given of his Son, &c. 4. The certainty of the truly penitent obtaining mercy. "What though your sins are black as night, Or glowing as the crimson mom, Immanuel's blood can make them white As snow through the pure ether borne." ======================================================================== CHAPTER 17: HEBREWS 10:19-22. THE CHRISTIAN'S EXALTED PRIVILEGE ======================================================================== Hebrews 10:19-22. The Christian's Exalted Privilege "Having, therefore, brethren, boldness to enter into the holiest of all, by the blood of Jesus, by a new and living way, which he hath consecrated for its through the vail, that is to say, his flesh; and having an High Priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."—Hebrews 10:19-22 The ceremonies and sacrifices of the Levitical economy were typical of events connected with the Christian dispensation The apostle endeavors, in this epistle, to show what these sacrifices and ceremonies were intended to represent. Their numerous offerings undoubtedly were shadows of that last great sacrifice offered in the end of the world once for all. The tabernacle and temple had reference both to the church on earth and the church in heaven. The holiest place had, however, a distinct reference to the habitation of the Deity; and the mercy-seat, to the throne of the heavenly grace, from whence Jehovah communicates, through his Son, the blessings of salvation to the guilty children of men Believers are the privileged priests of the Christian dispensation, only with this advantage over the priests of old—that, while the former were confined to the holy place, believers are allowed to enter the holiest of all, by the blood of Jesus; seeing that Jesus, their High Priest, hath consecrated a new and living way for them through the veil, that is to say, his flesh, &c. Therefore, says the apostle, seeing that this is our exalted privilege, "let us draw near," &c. We have in this interesting passage I. The Holiest Place. II. The Way of Access. And, III. The Manner of Approach. I. The Holiest Place— "Having, therefore, brethren, boldness to enter into the holiest," &c. A description of the holiest of all, or most holy place of the temple is given, Exodus 25:10, and Hebrews 9:3-7. It was typical of that "heaven of heavens" where Jehovah dwells, and to which the Saviour ascended, and where he ever appears to make intercession for us. It may be called the holiest, as it is, 1. The special residence of the Holy Deity. Hence he says, "I dwell in the high and holy place;" Isaiah 57:15. It may be called the holiest, also, as it is, 2. The scene of holy services "In the year that king Uzziah died, I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another and said. Holy, holy, holy is the Lord of hosts" &c. Isaiah 6:1-4; Revelation 5:8. 3. It is the residence of holy beings. Here the pure in heart only see God. Nothing that defileth can enter, &c. Revelation 21:27; Revelation 22:14; Psalms 15. It is the holiest, as it is, 4. From this place those blessings are communicated that make us holy. Hence we are invited to "Come to the throne of grace, that we may obtain mercy, and find grace, &c. Here is our Sacrifice, through whose blood we are cleansed; our High Priest, through whom we are accepted; and from hence proceedeth the Holy Ghost, the Spirit of Truth, the Sanctifier, &c. Let us consider, II. The Way of Access. This is specified in the terms, "By the blood of Jesus." The highpriest entered into the holiest with the blood of the victim which had been offered. In like manner we only can have access by the blood of Jesus; "for without shedding of blood there is no remission." Every part of our salvation is by and through the blood of Jesus. (1) Redemption and forgiveness of sin. 1 Peter 1:18; Ephesians 1:7. (2) Sanctification. 1 John 1:7. (3) Peace. Colossians 1:20. And as in our text, (4) Entrance into heaven is also "by the blood of Jesus." This entrance into the holiest by the blood of Jesus is, 1. A new way. "By a new way." I is so as distinguished from the way of access by the blood of bulls, &c. It is so as it is the last dispensation connected with the arrangements of redemption. It is so as it shall never wax old, as the former did, nor ever be superseded by any other. Here all is new—New Testament, new ordinances, new and better covenant, &c., &c. This way is not only new, but, 2. It is a living way. Way of old to the holiest was by the blood of a dead victim; ours, by the blood of a risen living Saviour. Way of old was the way of certain death to any but the highpriest; and he only entered once a year, and with blood; ours is freely open to all believers, and is the true way to immortality and eternal life. John 3:17. 3. It is a consecrated way. Consecrated by Jesus—with his own blood—through the veil, his own flesh. And he is within the holiest, a High-Priest over the house of God. See ver. 10-18. Consecrated for all who believe in his name. Observe, III. The Manner of Approach. "Having boldness to enter in, &c., of us draw near with a true heart," &c. 1. We may approach with boldness. "Having boldness," &c., does not mean boldness of ignorance, or of presumption, or of irreverence. Signifies having liberty of access; to come confidently, without fear of divine displeasure; with freedom of speech, &c. 2. With a true heart. That is, in sincerity and earnestness; in spirit and in truth. 3. In full assurance of faith. In faith; no other mode of approach is acceptable. Assurance of faith; mind made up, satisfied, confident. Full assurance of faith; that is, the greatest possible degree of confidence; without the least doubt or hesitation. This full assurance of faith must respect the efficacy of the Sacrifice and the readiness of God through that Sacrifice freely to accept of us. 4. With hearts sprinkled from an evil conscience. The heart polluted requires purification. Blood of Jesus Christ cleanseth from all sin. This blood must be sprinkled upon the heart. In this way the conscience is delivered from evil, and becomes sanctified and pure. 5. With bodies washed with pure water. As the highpriest was to wash his flesh with water before he put on the holy garments, Leviticus 16:4; Numbers 8:7; and as Christ, our great High-Priest, passed through the waters of baptism before he entered on his holy ministry; so believers are to be born both of water and the Spirit, before they enter the kingdom of God. It is evident the water in the text refers to baptism, by which we put on our profession of faith in, and love to Christ. It is also worthy of observation, that gospel redemption includes both body and soul. And both are to be holy to the Lord; both to participate of eternal glory. Need we wonder, then, that Christ should appoint the ordinance of baptism, by which we so significantly, wholly, both body and mind, become the Lord's? And this agrees with the great commission, "Go ye and preach he gospel to every creature. He that believeth and is baptized, shall be saved" Mark 16:15-16, &c. So Saul was commanded to "Arise, and be baptized, and wash away his sins, calling on the name of the Lord Jesus." Acts 22:16. This, then, is the divinely appointed method of coming to God through Jesus Christ. With boldness; with a true heart; in full assurance of faith; with a heart sprinkled from an evil conscience, and bodies washed with pure water. Application Learn, 1. The gospel method of salvation. By the blood of Jesus. And here we are brought to see its expensiveness and its preciousness. 2. That there must be personal application before we can enjoy its benefits. We must draw near, &c. 3. That all who thus personally approach shall obtain mercy. And, 4. How shall they escape who neglect as great salvation? ======================================================================== CHAPTER 18: 1JN 3:14. BROTHERLY LOVE THE TRUE EVIDENCE OF RELIGION ======================================================================== 1 John 3:14. Brotherly Love the True Evidence of Religion "We know that we have passed from death unto life, because we love the brethren."—1 John 3:14. Two things are very desirable; that we should know our natural and ruined state; and that we should know that that state is changed, and that the ruin is averted. Christianity is a system of evidence, and a work of holy and happy experience. Many modes of ascertaining our true character, by careful scriptural examination, by the desires and delights of our hearts, and by the inward testimony of the Spirit of God with our spirits, that we are the children of God. The text furnishes another: "We know that we have passed from death unto life," &c. Notice, I. The Change described. And, II. The Evidence Adduced, I. The Change described "We know that we have passed from death unto life." The change is represented as a change, 1. From death. Death is the condition of all the unregenerate. They are dead in state; spiritually dead; dead by law. Under sentence of death: "He that believeth not is condemned already." John 3:36; Romans 5:12 They are, 2. Spiritually dead. Every sign of death is upon the soul. As it respects God, religion, and the proper exercise of its faculties, the soul is really and properly dead. (1) There is coldness and want of feeling. No desire after God. No abiding sense of God's existence or omniscience, omnipresence, justice, or goodness. "Without God in the world." (2) There is want of action. No powers employed for God. Tongue never praises God. Feet in the ways of disobedience and death. Heart cold and icy. Will rebellious. Understanding dark. Judgment perverted. Conscience impure. (3) Loathsomeness. The spirit in its carnal state is crooked and perverse. Diseased with the foulest leprosy. Unfit for God's service, and incapable of heavenly felicity, 3. Exposed to eternal death. "The wages of sin is death." The first death, viz., that of state, is the legal separation of the soul from God. The second or spiritual death, is the moral separation of the soul from God. And the third is, the separation of the soul from God forever. But the gracious change expressed in the text is, 4. From death to life. (1) No longer under condemnation, Romans 8:2; Romans 5:1, Romans 5:2. (2) No longer spiritually dead. Soul alive. Every sign of life. Holy breathing. Pulse of prayer. Heart warm with love. Powers employed for him, &c. &c. Beauty for ashes, &c. Created anew in Christ's lovely likeness. Ephesians 2:1. (3) No longer exposed to eternal death "There is, therefore, now no condemnation," &c. Gift of God, eternal life, &c. John 3:14, John 3:16, John 3:36. There is, 5. The knowledge of this change. "We know that we have passed from death unto life." Paul knew in whom he had believed, &c.; 2 Timothy 1:12. Peter also; 1 Peter 1:3-9. John also; 1 John 2:17-20. This knowledge is evidently the Christian's privilege, and when experienced, produces great comfort of mind. Notice the certainty of this change, from, II. The evidence adduced. "Because we love the brethren" Brethren includes all fellow-men. 1. Love—Signifies affection for, complacency or delight in them. This love to the brethren must be, (1) Spiritual. Not for any human excellency, or ornament of mind or disposition; but because they are the spiritual seed of Jesus Christ. (2) It must be constant. At all times, and in all circumstances. (3) It must be universal. To all the brethren; of every name, and creed, and country; rich and poor, great and small. James 2:1-16. (4) It must be manifest. By preference. By words of love. By beneficence, sympathy, &c. 2. Love to the brethren is evidence that we have passed from death unto life. (1) As it is the fruit of the Spirit, which the saints only possess; Galatians 5:22. (2) It is true conformity to Christ's holy likeness; John 13:34. (3) This is the true gospel obedience. "A new commandment I give unto you," &c.; 1 John 3:23. (4) This is the appointed badge of our religion. "For by this shall all men know that ye are my disciples;" John 13:35. (5) This is the surest sign of our true love to God. "For he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?" 1 John 4:20. See also 1 John 4:12; 1 John 5:1. Application Learn, I. The happiness, dignity, and safety of the Christian's state. Subject of life spiritual; heir to life eternal. II. The holy amiableness of Christian piety; love to the brethren. III. The importance of having this evidence of our saintship. No other will stand in its place: for "he that hateth his brother is in darkness, even until now;" John 2:9. ======================================================================== CHAPTER 19: HEBREWS 6:19. HOPE THE ANCHOR OF THE SOUL ======================================================================== Hebrews 6:19. Hope the Anchor of the Soul "Which hope we have as an anchor of the soul both sure and steadfast, and which entereth into that within the veil."—Hebrews 6:19 Let us consider, from this passage, the Nature, Characteristics, Importance, and Certainty of the Christian's Hope. I. The Nature of Christian Hope. Hope is the earnest desire of some future good. 1. The object is always really or imaginarily good. What is evil is an object of fear, dislike, and dread. Object of the Christian's hope is the enjoyment of God, the true good The enjoyment of his favor, smiles, and blessings to the end of life. And the enjoyment of his presence forevermore. 2. The object of hope must be future good. Hope can never be exercised in reference to the past; and what we now possess, why should we hope for it? It is its peculiar province to be expecting, to be looking forward. Christian hope looks forward for the enjoyment of what God has laid up for them who love him. 3. The object of hope must be attainable. It may be connected with difficulties but there must still be a possibility of possessing it. The Christian's hope is built on a foundation that can never fail; "For God will withhold no good thing from them that walk uprightly." Notice, II. The Characteristics of this Hope. "Which hope we have as an anchor of the soul." Here a seafaring figure is employed to set forth the peculiar characteristics of the Christian's hope. Hope may be considered as the anchor of the soul in several respects. 1. The anchor is essential to secure the vessel in time of storm and peril. When the Christian is in temptation and distress, hope keeps the soul from throwing away its confidence, and making shipwreck of faith and a good conscience. See Job riding out the storm, and singing: "I know that my Redeemer liveth," &c. Paul, waiting his martyrdom: "I know in whom I have believed," &c.; Job 19:25; 2 Timothy 1:12. 2. The anchor is only of service when connected with a good cable. The cable is faith. As this is weak or strong, clear or dark, hope will be lively or depressed. Hope depends for its vigor on a sound and strong faith. 3. The anchor must be employed; otherwise it can be of no service. Neither will hope yield us any advantage unless it be exercised. We must abound in hope, and hope to the end; Hebrews 3:6 vi. 11; 1 Peter 1:13. 4. The anchor must be cast on good ground. Neither the rock, nor loose yielding sand, will admit the firm, abiding grasp of the anchor. It must be firm ground, or the anchor will slip, and the vessel be driven before the wind. The Christian's anchor is cast into that within the veil; it rests on Christ's finished work; on his having offered up himself as the sacrifice, and sprinkled the mercy-seat with his own precious blood: and his ever appearing in the presence of God to make intercession for us. Notice, III. The Importance of this Hope. 1. It is of importance to our Christian character. It is as indispensable to the believing soul as the anchor is to the vessel. All God's children are begotten again to this lively hope, &c. 2. It is of importance to our labors. All must be done in hope. We must sow in hope; pray and wrestle in hope. Hope brightens the eye, nerves the arms, strengthens the shoulders, &c. 3. It is of importance to our happiness. It is the honey of life, and sweetens every bitter cup. It beguiles the tediousness of our journey. It anticipates future bliss, and brings from the eternal ocean streams of holy pleasure and delight. "The thoughts of such amazing bliss Should constant joys create." Notice, IV. The Certainty of this Hope. "Both sure and steadfast." This is the very opposite of the hypocrite's hope, which shall perish; and of the hope of the ungodly, which shall be cut off. The Christian's hope cannot fail, unless, 1. The divine veracity fails. He has spoken who is the Truth, and who does not repent, and who cannot change. And this he has not only affirmed by his word, but ratified with his solemn oath; James 1:17; Hebrews 6:18. The Christian's hope cannot fail, unless, 2. Christ's precious blood should lose its saving efficacy. By the shedding of that blood he has accomplished our redemption, and secured our salvation. And its efficacy is not only adequate to the deepest stains of human guilt, but its virtue is coexistent with eternity itself; Hebrews 5:9. The Christian's hope cannot fail, unless, 3. Christ's presence in heaven and intercession should be unavailing. And when we reflect that he is exalted to the highest dignity there, in his public and official character, that he may see the "travail of his soul, and be satisfied;" therefore his believing people cannot perish, without Christ being refused his covenanted reward. The Christian's hope is "sure and steadfast," for it rests on Jehovah's word and oath to them, and his word and promise to his Son; and on the continued preciousness of that offering, which possesses infinite and eternal virtue and merit; Isaiah 53:10, &c.; Hebrews 1:1-13. Application 1. Let the believer increase in hope, rejoice in hope, until its enrapturing anticipations shall terminate in glorious fruition. 2. Let the hopeless come to the blessed Saviour, who will, by the gracious manifestation of himself, banish darkness from the mind, and despondency and sorrow from the heart. There is, in the gospel, ample ground of hope to all who receive the record God has given of his Son ======================================================================== CHAPTER 20: LUKE 18:35-43. BARTIMEUS ======================================================================== Luke 18:35-43. Bartimeus "And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the wayside begging," &c.—Luke 18:35-43. Christ went up and down doing good, healing divers diseases, and blessing the bodies and souls of men. He was never out of the way of usefulness. At all times and seasons he was at hand to remove the maladies of those who made application to him. He was now journeying to Jericho; and when he was near that city, he came in contact with a poor blind man, who sat by the wayside, to receive alms of the people. The noise of the approaching multitude attracted his attention; and when he understood that Jesus of Nazareth was approaching, "He cried out, Jesus, thou Son of David, have mercy on me," &c. Observe, I. The Circumstances and Situation of Bartimeus. 1. He was blind. Deprived of the invaluable sense of seeing; stranger to the beauties of nature; incapable of enjoying the pleasant light of the sun; deprived of all the pleasures and profits of reading; state of imminent peril. 2. He was poor. Not able to pursue any worldly calling; dependent on the alms of the passing traveller. 3. His case was, humanly speaking, hopeless. Let these observations be applied to the natural state of men in their unregenerate condition. Understanding darkened, spiritually poor, and beyond the power of human energy to restore; Ephesians 2:1-2; Ephesians 2:11-12. Notice, II. His Application to Christ. Two indispensable occurrences preceded this: (1) Christ passed that way. His condition rendered it impossible that he should have sought the Saviour. (2) He was informed that it was Jesus who now approached, or still the Friend of sinners might have passed on, without his knowledge of that circumstance. So, in like manner, Christ has passed by us; he has come near to us—become our dear kinsman—sought us out; or we never could have received his salvation. And this event of our dear Redeemer's visit of mercy has been made known to us; his character, offices, and work are all placed before us in the gospel. "The word is nigh thee, even in thy mouth," &c.; Romans 10:8-13; 2 Corinthians 6:2. Having noticed these preliminary circumstances, we observe, that his application to Christ was, 1. An application for mercy. Not demanded as his right, but sought as mercy. He felt his misery, knew his unworthiness, and therefore sought mercy. It was 2. The application of faith. He addressed Christ as the Saviour "Jesus." He honored him as the expected Messiah, "Son of David." While rulers and priests proclaimed him as an impostor, and the Pharisees denounced him as a sinner, and attributed his miracles to Satanic agency, this poor man addressed him as Israel's long-expected deliverer, the Saviour of the world, and believed he possessed power to restore his sight: "Jesus, thou Son of David, have mercy on me." It was, 3. Ardent and persevering application. He continued to cry and he ceased not until his cry was heard, and his petition granted. Observe, III. The Result of this Application. 1. The people endeavored to silence him. "And they rebuked him, that he should hold his peace." This was cruel. Yet, when sinners are seeking God, they will have many such rebukes: Satan, world, friends, formalists, will all cry, "Hold thy peace." Bartimeus cried the more earnestly. Let seeking sinners imitate him. 2. Jesus stood still. Prayer arrested him in his course; cry of misery fastened him to the spot. 3. He commanded him to be brought. Prayer brings the soul near to Christ. 4. He inquired his request. Not that he was ignorant, but to give him an opportunity of presenting his plea. And he said, "Lord, that I may receive my sight." This is what we all need, that our understandings be savingly enlightened, &c. 5. He granted his soul's desire "Receive thy sight." And in a moment his sightless eye-balls were enlightened, and he beheld the beautiful light of day. God says to us, "Arise, shine," &c.; Isaiah 60:1. 6. He honored his faith. "Thy faith hath saved thee." Not by any inherent power or meritorious influence, but by bringing the malady to the right physician, by laying hold of the only Saviour. He had honored Christ by his faith, and now Christ honors that faith before the people. Ephesians 2:8. Observe, IV. The Course Bartimeus adopted. 1. He followed Christ. As a monument of his mercy; witness of and for his truth; as grateful for the blessing conferred. Christ expects all his disciples to follow him. To let their light shine, &c. 2. He glorified God. By acknowledgment, praise, and dedication. And, finally, "the people also gave praise to God." "Buried in sorrow and in sin, At hell's dark door we lay; But now we rise by grace divine, To see a heavenly day." ======================================================================== CHAPTER 21: 1JN 5:11. THE GOSPEL RECORD ======================================================================== 1 John 5:11. The Gospel Record "And this is the record that God hath given to as, eternal life; and this life is in his Son."—1 John 5:11 Subject preeminently important; in which every man is concerned, and deserving of supreme attention. It is fully and clearly exhibited only in the gospel: "This is the record," &c. The text presents to our view, I. Eternal Life. II. Eternal Life, as God's gift. III. Eternal Life in Jesus Christ. IV. Eternal Life, recorded for our belief. In this subject we have, I. Eternal Life. Life is a very significant term, and is often employed to express all possible good, and includes the divine favor, likeness, and spirit. It is the opposite of condemnation, guilt, and alienation from God. See Romans 8:6, Romans 8:10; Colossians 3:1, Colossians 3:3; Ephesians 1:1, Ephesians 1:5; Psalms 30:5. Eternal life is this favor perpetuated; his blessedness in its consummation. It is the full, free, and uninterrupted enjoyment of God forever. It is represented as an inheritance; 1 Peter 1:4. As a kingdom; Matthew 25:34. As a crown of life; Revelation 2:10. It is called "eternal glory;" 1 Peter 5:10. "Eternal weight of glory;" 2 Corinthians 4:17. "A crown of glory;" 1 Peter 5:4. Observe, II. Eternal Life is the Gift of God "God hath given us eternal life." 1. Life is in God essentially. "He is the living God." "Hath life in himself." "Who only hath immortality;" 1 Timothy 6:16. His life is underived, perfect, and eternal 2. All life proceedeth from him. He giveth life to all his creatures; all beasts, to man, and to angels. "In whose hand is the soul of every living thing;" Job 12:10. Man's natural, rational, and spiritual life are necessarily from God. Eternal life can only proceed from the same divine and infinite source. 3. Eternal life is God's gift. All life must be his gift, but eternal life is especially so; as it was given, in the highest and most gracious sense, to creatures utterly unworthy of the boon; and without any possible motive, except what his own unbounded compassion and mercy furnished. III. Eternal Life is on Jesus Christ "And this life is in his Son." 1. It is inseparably connected with his divine nature. "For as the Father hath life in himself so hath he given to the Son to have life in himself;" John 5:26. "He is the life of the world." 2. Eternal life is in Christ, as it is grounded on his mediatorial work. He hath procured this life for us by his obedience and death. "He died for our sins according to the Scriptures;" 1 Corinthians 15:3. "He became the Author of eternal salvation unto all them that obey him;" Hebrews 5:9. Eternal life is God's gift, "through our Lord Jesus Christ;" John 10:11, John 10:15, John 10:17; 1 John 3:16; 1 John 4:10; Romans 6:23; Romans 5:6-7, &c. 3. Eternal life is in Christ, as it is officially bestowed by him. "I am come that they might have life," &c.; John 10:10. "I give unto my sheep eternal life;" John 10:28. "He that hath the Son hath life;" 1 John 5:12. He is the bread of life, and "giveth life to the world;" John 6:33. 4. Eternal life is in Christ alone. "Lord, to whom shall we go? thou hast the words of eternal life." Eternal life is not in Moses, or Elijah, or the Baptist, or in the apostles: it is not in duties, nor in ordinances, nor sacrifices, nor yet in graces: no, it is not in repentance, nor yet in faith. However these may be connected with the blessing of eternal life, (and connected they are,) eternal life is only truly in Jesus Christ. "This is the true God and eternal life;" 1 John 5:20. In this subject we have, IV. Eternal Life recorded. This is the record," &c. 1. Where is it recorded? In the Holy Scriptures: in the Psa. s and Prophets; especially in the Gospels and Epistles. In these, his person, his works, his sufferings, his offices, and his benefits are all recorded. 2. How is it recorded? (1) Plainly. "Life and immortality brought to light." "True light come." Day longed for by prophets and kings. No longer the shadows, the ceremonies, and the types. (2) Fully. Not in drops; but now in copious streams. "Salvation, like a river, rolls, Abundant, free, and clear." 3. For what is it recorded? (1) For our information. That we may Know the joyful news. (2) For our faith. That knowing, we may believe. (3) For our salvation. "And that, believing, we may have life;" John 20:21; 1 John 3:23; 1 John 5:12, 1 John 5:13. Application 1. Let us value and search the record. 2. Let us receive the Saviour. And thus, 3. Obtain the gift, even eternal life. "He that believeth not the Son, shall not see life; but the wrath of God abideth on him;" John 3:36. ======================================================================== CHAPTER 22: PSALM 65:4. THE GOOD MAN'S BLESSEDNESS ======================================================================== Psalms 65:4. The Good Man's Blessedness "Blessed is the man whom thou choosest, and causest to approach unto thee, that he may dwell in thy courts: we will be satisfied with the goodness of thy house, even of thy holy temple."—Psalms 65:4. This psalm contains a most beautiful and poetical representation of God, both in the riches of his providence, and in the blessings of his grace. The Psa. ist commences by addressing Jehovah as the object of praise and prayer, and unto whom all vows should be paid. He predicts the return of all flesh to him who heareth prayer. He laments his own prevailing iniquities; but expresses his confidence, that the Lord will purge them all away. Then follows the language of the text: "Blessed is the man," &c. Observe, I. The Good Man's Privileges. "He is chosen of God and made to approach unto him." 1. He is chosen of God. That is, elevated to the divine favor; the object of divine complacency This privilege is, (1) Of divine grace. It is not owing to any excellency in the object chosen; either intellectual or moral. Not because of any merit, or inherent righteousness. It is the exercise of that same grace which gave his Son to save the chief of sinners. (2) This choice is in and through Christ. He looks upon them in the face of his Anointed One. In Christ we are accepted and beloved. It is only through the Mediator that we come to God, or that God comes to us; Ephesians 1:6. (3) This choice is through the medium and exercise of faith. Not that faith has any share of merit or excellency in itself: all its merit is derived from its object, Jesus Christ. But in unbelief we are far from God, and in that state, under his displeasure; John 3:36. But by faith we are brought nigh by the blood of Christ; Ephesians 2:13. "By grace are ye saved, through faith;" Ephesians 2:8. And to as many as believed on him he gave privilege to become his sons; John 1:12. 2. He is caused to approach unto God. That is, he has free access to God. God gives him holy desires for his presence and blessing. He draws him unto him by his sweet and holy influences. This approaching unto God will apply to secret devotion—to religious family exercises—and to the public services of his holy house. This approaching unto God is exceedingly honorable, truly delightful, and peculiarly profitable. When we thus approach him, it should be with profound reverence, deep humility, and with believing confidence. Notice, II. The Good Man's Dwelling. "He dwells in Gods courts." How very different to those who despise God's courts; to those who never enter them; and to those who merely enter them occasionally. The good man dwells in them. And this implies, 1. That his heart is there. He loves the gates of Zion. This is the one preeminent object of his heart's desire hat he may dwell in the house of the Lord, to behold the beauty of the Lord, and to inquire in his holy temple, Psalms 27:4; Psalms 122:1, &c. It implies 2. His presence, on all possible occasions, is there. He does not forsake the house of his God. He sings: "I have been there, and oft would go; 'Tis like a little heaven below" 3. His influence is there. The influence of his example, and the influence of his prayers. He seeks its good always. He prays for its peace, and labors for its prosperity. Notice, III. The Good Man's Satisfaction. "He is satisfied with the goodness of God's house." Not with his own goodness, or with the goodness of his services; but the goodness of the Lord in his holy temple. The goodness of the Lord's house is soul-satisfying. And it is so, 1. On account of its suitability. Such as the soul needs Health, and life, and peace. 2. On account of its plenitude "Enough for all, enough for each, Enough for evermore." "My God shall supply all your need," &c. 3. On account of its freeness. No money, nor price; all who will, may take of the water of life freely. Consider, IV. The Good Man's Blessedness. "Blessed is the man," &c. Survey his privileges and blessings, and then contrast him, 1. With the slave of sin. 2. With the favorite of the world. 3. With the religious speculatist. And then we must feel the force of the declaration: "Blessed is the man whom thou choosest," &c. Application 1. Let believers highly prize their privileges; improve, and be truly thankful for them. 2. Let the weary and heavy-laden sinner come to Jesus by faith, and obtain rest. 3. The votaries of the world must see, that their rock is not as our rock; themselves being judges. ======================================================================== CHAPTER 23: ISAIAH 66:13. DIVINE COMFORT ======================================================================== Isaiah 66:13. Divine Comfort "As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem."—Isaiah 66:13 The Bible is, emphatically, the Christian's own book. It is his statute book, in which the laws of his God are recorded It is his directory through the dreary desert, "To Canaan's fair and happy land, Where his possessions lie." It is his only book of true and solid comfort, where all the gracious declarations and all the precious promises of his heavenly Father are revealed. Yes; in the divine volume there is an abundance of consolation for the believing soul. The text is a happy specimen of what God is to his people, and what he is disposed to do for them. "As one whom his mother comforteth," &c. Let us consider, I. The Divine Source. II. The Peculiar Manner. And, III. The Appointed Place, of Christian Comfort. I. The Divine Source of Comfort. The Lord is the speaker in the passage before us. He alone can comfort Zion. He is "the God of all comfort." 2 Corinthians 1:3. "Every good and perfect gift is from the Father of lights," &c. James 1:17 And if the Christian's comfort is from God, it will be distinguished, 1. For its superior excellency. All his works and gifts are perfect. The comfort he imparts is pure, without alloy or mixture. It is solid, and not merely ideal; and is always suitable to the state and circumstances of its subjects. Divine comfort is distinguished, 2. For its sufficiency. Enough to meet all the need of the soul; to satisfy all the desires of the heart; to banish every cloud, and annihilate every fear. Ephesians 3:20. Divine comfort is distinguished, 3. For its certainty. "I will," is God's own declaration; and he cannot alter; he cannot lose ability; he cannot forget. Nothing can frustrate his designs His word is more firm and stable than the everlasting hills; for these shall be moved, but his declaration of comfort abideth forever and ever. Divine comfort is distinguished. 4. For its perpetuity. He will comfort his children in all places—at all times—and in every changing scene of life. He carries the young and lender lambs in his bosom, and gently leads hose that are with young. He is with his people, to bear them unto old age, and to hoary hairs. He makes all their bed in their afflictions, is with them, to comfort them, when they pass through the valley and shadow of death; receives them to heaven, and wipes away all tears from their eyes; Psalms 23:4; Isaiah 43:2; Revelation 7:17. II. The Peculiar Manner of Divine Comfort. "As one whom his mother comforteth, to will I comfort you." Strangers have often proved comforters. It is the part of friends to administer comfort. A brother's heart should abound with this. A father's soul is expected richly to possess it. But it is in the bosom of a mother that it reigns triumphant over every feeling. It is here that, like the majestic rolling spring-tide, it overflows all its banks and common boundaries. And therefore, God will comfort his children "as one whom his mother comforteth." It may signify, 1. With all the affection of a mother. But even a mother's affection is too frail to express the love of God to his people. He says: "I have loved thee with an everlasting love," &c. He asks: "Can a woman forget her sucking child?" &c. She may: there have been some instances of it. "Yet," says he, "I will not forget thee," &c. Isaiah 49:15. 2. With all the care and attention of a mother. And what an amount of this presses upon the mother's heart! What wants to supply! what watchings! what assiduous care! what succor! &c., &c. Yet all this falls short of that care which numbers all his people's hairs, and bottles all their tears; and whose eyes are never withdrawn from the objects of his love. Psalms 56:8; Matthew 10:30. 3. With all the condescension and sacrifices of a mother. How has he condescended to visit and to magnify his people! What arrangements has he made for their security! What a price for their ransom! "Did not spare his own Son;" Romans 8:32 Delivered him to deepest humiliation, pain, and death, &c., that we might obtain the adoption of sons. 4. With all the forbearance of a mother. How swift to caress, and sooth, and bless! How slow to punish! how ready to remove the chastening rod, &c.! Jeremiah 31:18; Isaiah 49:14. Observe, III. The Specified Place of Comfort. "And ye shall be comforted in Jerusalem." Jerusalem was typical of the true church God can comfort in all places, and will do so; but he more specially sheds abroad his consolations on his spiritual Zion. This will appear, if you consider, that in the church there are, 1. The messengers of comfort; To whom he says: "Comfort ye, comfort ye my people, saith your God," &c. Isaiah 40:1, &c. 2. Here are the ordinances of comfort. Reading of the divine word; offering up of prayer; songs of joy; gospel of salvation; the holy Supper, &c. 3. Here are the friends of comfort. And it is their duty and delight to comfort and edify one another. "As iron sharpeneth iron," &c. "Two are better than one," &c. And then, 4. Here is the Spirit of comfort. Yes, the Spirit dwells, as a Comforter, only in the church. And it is his holy and delightful work, to fill the hearts of God's children with peace and joy, through believing. Application Learn, (1) The true subjects of divine comfort—the children of God. Those who bear his likeness, and possess his Spirit. To the wicked, there is no peace—no solid joy—no real comfort. (2) True comfort only proceedeth from God. It is not in the creature. It is not in sin; nor in the world. All broken cisterns. (3) True comfort is in the church. How sweet its fellowship! How numerous and precious its promises! (4) Let the unhappy sinner come to God through his Son, that he may have established in his heart that kingdom which is "righteousness, and peace, and joy in the Holy Ghost." ======================================================================== CHAPTER 24: EXODUS 17:5, EXODUS 17:6. THE SMITTEN ROCK ======================================================================== Exodus 17:5, Exodus 17:6. The Smitten Rock "And the Lord said unto Moses, Go on be ore the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take a thine hand, and go. Behold, I will stand before the there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel."—Exodus 17:5, Exodus 17:6. The passage refers to a very striking event in the history of the Israelites; the occasion of which, with all the circumstances, are fully detailed in the verses in connection with the text. The whole, however, had a typical allusion; and the apostle, referring to it, observes: "And did all (that is, our fathers) drink the same spiritual drink; for they drank of that spiritual Rock that followed them, and that Rock was Christ." 1 Corinthians 10:4. Observe, I. The Circumstances of the People. II. The Divine Directions given. And, III. The Results which followed. I. The Circumstances of the People. They were travelling through the desert, and were ready to perish of thirst. Their situation may be considered, 1. As extremely painful and dangerous. Body scorched with feverish heat; tongue parched; food impassable for want of necessary moisture; then, if not allayed, anxiety, restlessness, delirium, and certain death. It is enough to mark that the agony of the lost is thus represented in the parable of the rich man and Lazarus, Luke 16:24. Their situation was, 2. Apparently hopeless. Indeed, so far as human help was concerned, who could assist them? Who could unlock the clouds, or open the springs of the earth? Or, who could find an equivalent for the liquid of life? How applicable these thoughts to man's natural condition! Wretched, and without peace; far from God, and far from happiness; to what anxiety, restlessness, and peril is the sinner exposed! How equally helpless his state by human device, or by created energy! No arm, but his who first fashioned him, can renew in him that likeness, and restore that happiness, which sin has detroyed. Notice, II. The Divine Directions given. "And the Lord said unto Moses, Go on before the people," &c. Here three things are specified: the rock, the rod; and the smiting. 1. The rock. "Get thee there upon the rock in Horeb," &c. How unlikely, to bring the soft flowing liquid from the flinty rock! This rock was typical of the Saviour, and was a striking emblem, (1) Of the Redeemer's lowly appearance. As the rock was barren, rugged and unsightly; so Christ, in his external appearance, was as a root out of a dry ground. "There was no beauty nor comeliness in him, that men should desire him." His birthplace, parentage, poverty, and disciples, all rendered him, to the Jews, a stone of stumbling, and a rock of offence The rock was emblematical, (2) Of his strength and stability. What is so strong and unyielding as the rock? How unlike the gliding sand or the yielding earth! How it stands firm before the tempest's roughest blasts; and bears upon its rugged front the storm's most awful fury, unaffected and unmoved! Jesus possessed almighty power. His very word contained omnific energy, and silenced the winds, and hushed the storm to instant peace. Matthew 8:25, &c. It was emblematical, (3) Of his distinguished greatness and elevation. The rock is elevated above that which surrounds it. So Christ is higher, more majestic, than the sons of men. Heaven's celestial Prince. Over all, in his nature, titles, and works, God blessed for evermore. Romans 9:5; Heb i. The directions of Jehovah referred, 2. To the rod. "And the rod, wherewith thou smotest the river," &c. History of the rod is wonderful and interesting. Same rod that was changed into a serpent before the burning bush; that smote the waters of the Nile; and that was stretched over the Red Sea, when they divided &c. The direction to take the rod was intended, (1) For his encouragement. To remind him of former miracles and mercies; to inspire his hope, &c. (2) To express God's approbation of means. Rod not essentially necessary; God could easily have produced the event by different means, or without any means at all. But his wisdom suggested this How applicable to all divine institutions &c. (3) To prefigure the plan of human redemption. As the rock typified Christ, so the rod was an emblem of that heavy load of suffering which Christ should bear as the Saviour of the world. This leads us, 3. To the smiting. "And thou shalt smite the rock," &c. (1) The rod was to smite the rock. Not to wave over it, but to smite it. So was Christ smitten, not only typically, but really and truly, by men, by devils, and by the hand of divine justice. He was smitten in his name, in his reputation, in his body, and in his soul. Isaiah 53:3-10; Luke 22:63, &c. (2) The rod smote by divine authority. "So it pleased the Father to bruise him," &c. His Father cried: "Awake, O sword, against my shepherd," &c. "Smite the shepherd," &c. Zechariah 13:7. (3) The rock was to be smitten before the elders. "And take with thee of the elders of Israel." How applicable to the sufferings of Christ! The elders were concerned in the price paid to his apostate disciple; in his trial, condemnation, death, &c. (4) It was smitten for the benefit of the people. So Christ was delivered for our sins; and suffered, the just for the unjust, that he might bring us to God. (5) The smiting was immediately followed by the gushing stream. So Christ's sufferings terminated with the piercing of his side, from whence flowed blood and water; the emblems of the medium and price of our redemption. This leads us to consider, III. The Results which followed. A crystal stream burst forth from the rock, which satisfied their thirst, and thus preserved them from perishing. The supply thus provided was, 1. Supernatural. No connection between the means and the end; between the rod, the rock, and the smiting, with the miraculous effects produced. Redemption, from first to last, from its origin to its consummation, is a miracle of wisdom, power, and grace. The supply was, 2. Abundant. Enough for all the people. So, salvation's streams are sufficient for the world; for every creature. The supply was, 8. Lasting. It never failed them; but they drank of the stream which followed them, until they entered the promised land. So the blessings of the grace of Christ meet all the need of God's people here; and shall never fail until the desert is exchanged for that happy land. "Where rocks, and hills, and brooks, and vales With milk and honey flow." Application From this subject we see, (1) Our naturally miserable state. (2) The provisions made for us. And, (3) The application necessary to then enjoyment. "If any man thirst," says the blessed Redeemer, "let him come to me, and drink." &c. ======================================================================== CHAPTER 25: ROMANS 9:5. DIVINITY OF CHRIST ======================================================================== Romans 9:5. Divinity of Christ "And of whom as concerning the flesh Christ came, who is over all, God blessed forever Amen"—Romans 9:5. Great diversity of sentiment is hard concerning the person of Christ. Sabellians deny the distinctions of the Godhead, an say the whole deity tabernacled in Christ. Arians represent him as the highest of all created intelligences, the first-born of every creature. Socinians acknowledge him as human only, and as exalted above other men merely in his official character. It has, however, been generally believed in every age of the church, that Christ is divine, truly the only-begotten Son of God: the brightness of the divine glory, and the express image of his person, and in every sense equal with the Father. This sentiment appears to be abundantly established in the holy word, and to be the obvious sense of the text, "Who is over all, God blessed forever." Taking the text as expressive of the proper deity of the Saviour, let us consider the basis on which this doctrine rests. It appears grounded, I. On the Explicit Declarations of the Divine Word. The name Jehovah is universally allowed to be the peculiar and incommunicable name of God. It is used in reference to Christ. 1. By Isaiah. "Mine eyes have seen the King, the Lord of Hosts:" Isaiah 6:1-5 See John 12:41 where this is applied to Christ. Also Isaiah 45:21 to end, compared with Romans 14:9. Also Isaiah 40:3, compared with Matthew 3:3. It is also used, 2. By Joel. "And it shall come to pass, that whoever shall call on the name of the Lord shall be delivered;" Joel 2:32, compared with Acts 2:21-36. 3. By Paul. "God was manifest in the flesh;" 1 Timothy 3:16. "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour," &c. Titus 2:13. 4. By John. "This is the true God, and eternal life;" 1 John 5:20. "And the word was God;" John 1:1. There are many other passages where he is described as "God only wise," "the only true God," &c. His proper deity appears, II. From the Unalienable Attributes of God which are ascribed to him. 1. Eternity is proper to God, yet applied to Christ. He said, "Before Abraham was, I am." Here both eternity and self-existence are included. See Exodus 3:14. "I am Alpha and Omega, the beginning and the end, saith the Lord, which is, and which was, and which is to come;" Revelation 1:8. 2. Immutability or unchangeableness is proper to God, yet applied to Christ. "Jesus Christ, the same yesterday, today, and forever," including time past, present, and future; Hebrews 13:8. "Thy throne, O God, is forever and ever," &c.; Hebrews 1:8. 3. Almighty power is applied to Christ. "Who is, and who was, and is to come, the Almighty;" Revelation 1:8. "We give thee thanks, O Lord God Almighty;" Revelation 11:17. 4. Omniscience and infinite knowledge are ascribed to Christ. "In whom are hid all the treasures of wisdom and knowledge;" Colossians 2:3. He knew the thoughts of his disciples, and of his enemies, and of all men; Revelation 2:23; John 2:24. His proper deity appears, III. From the Works which are ascribed to him. 1. Creation. "All things were made by him," &c.; John i 2. "For by him were all things created," &c.; Colossians 1:16. "By whom also he created the worlds;" Hebrews 1:2. 2. Works of providence and universal government "By him all things consist." "He up holdeth all things by the word of his power;" Colossians 1:17. "He is King of kings and Lord of lords;" "All things are given into his hands." 3 Work of salvation. He is the world's Redeemer; he forgives sin; Acts 5:31 : Ephesians 1:7. His blood sanctifies; 1 John 1:7. He bestows eternal life; John 10:28. He will raise the dead, and judge the world; John 5:21-22; John 27:8, &c.; Romans 14:10, &c. His proper divinity appears, IV. From the Worship and Divine Honors he receives. When on earth we have several striking instances of this. 1. Eastern sages worshipped him; Matthew 2:11. 2. Woman of Canaan, and man born blind; Matthew 15:25; John 9:31. 3. The disciples, also, worshipped him Matthew 23:9, Matthew 23:17. 4. Devils also Case of demoniac, Matthew 8:28. 5. Angels. At his birth. "When God bringeth in his first-begotten, he saith, Let all the angels of God worship him;" Hebrews 1:6. 6. An innumerable host in heaven; Revelation 5:13, &c. It also appears, V. From the Claims he made of Equality with the Father 1. He claimed equal possessions. "All things that the Father hath are mine;" John 16:15. 2. Equal glory. "Now, O Father, glorify me with the glory I had with thee before the world was;" John 17:5 3. Equal honor and obedience. "That all men should honor the Son, even as they honor the Father;" John 5:23. See also Php_2:5-6, Php_2:7, &c. Application Learn, (1) The glory of the Saviour's person. (2) What confidence and comfort are afforded to his humble followers. Their Lord is able to do for them all they can possibly require. No insufficiency in Christ—no change—no failure None can perish who rely on him. (3) What homage he has a right to claim. "Jesus is worthy to receive Honor and power divine; And blessings more than wo can give, Be, Lord, forever thine" "Let all who dwell above the sky, And earth, and air, and seas, Conspire to raise thy glories high, And spread thine endless praise." (4) How terrible he will be to those who eject the overtures of his grace. "How will their hearts endure The terrors of that day, When earth and heaven before his face Astonished shrink away!" (5) To the humble penitent he says: "Him that cometh unto me I will in nowise cast out." ======================================================================== CHAPTER 26: GENESIS 22:1, GENESIS 22:2. TRIAL OF ABRAHAM ======================================================================== Genesis 22:1, Genesis 22:2. Trial of Abraham "And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: and he said, Behold, here I am. And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt-offering upon one of the mountains which I will tell thee of."—Genesis 22:1, Genesis 22:2. The word tempt properly signifies, to try or prove: and the scene before us was intended to try the greatness of Abraham's love to, and faith in, God. He had displayed great trust in the Lord on previous occasions, but he was now to be tried, by being subjected to one of the severest sacrifices that God ever demanded from man. The passage before us presents, I. The Command of God. II. The Obedience of Abraham. And, III. The Final Result. I. The Command of God. "Take now thy Son," &c. Observe, 1. The object referred to. "Thy son." Not his bullocks or rams, not a servant; but his son. "Thine only son Isaac." Not Ishmael, the son of the bondwoman; but Isaac, the only son of Sarah, the child of his old age. 2. The duty enjoined. "And offer him for a burnt-offering." It would have been hard for him to have devoted him to a life of solitude; but how much more severe to take away his life; and that, too, with his own hand! Not allowed to depute another to perform this work of blood. And to offer him as a burnt-offering. by which he would be reduced to ashes by the consuming flame Observe, 3. The almost insuperable difficulties connected with this command. What might Abraham have pleaded against the performance of this solemn command? (1) It was strange and unprecedented. Nothing like it had ever proceeded out of the mouth of the Lord. Sacrifices of beasts had been enjoined; but of presenting a human sacrifice there was no example, &c. (2) It was directly opposed to the feel ings of our common humanity. And have not these feelings been planted within us by God? And are they not worthy of him who has implanted them? But here is a command at perfect variance with them—a command that is to do the greatest violence to them—by shedding the blood of man; and that man an only son. (3) It was a violation of the divine law Genesis 9:5. (4) It would annihilate all his hopes in reference to the long-promised seed. It was counter to all God's promises and solemn declarations on this subject; and thus, when the long-expected and prayed-for dawn had appeared, to throw around him the most palpable and utter darkness. (5) It would destroy all his domestic comfort. How would Sarah bear the tidings? From that hour, desolation, mourning, and wo would be written on the walls of his dwelling. (6) It would render him odious to all around him. How could he clear his character, and wash out from his hands the stains of blood? Would he not be received, however he might attempt to defend his conduct, as a murderer of the most barbarous description? These were some of the difficulties connected with the duty enjoined. Notice, II. The Obedience of Abraham. "And Abraham rose up early," &c. His obedience, 1. Was prompt. He hesitates not—seeks no delay—requires no time for consideration; but as it is likely he received the solemn command during the darkness of the night, so he rises early in the morning, and makes preparation for its execution 2. It was deliberate. Whatever anguish might be felt within there was no confusion in his manner. His servants are engaged—the wood. prepared—the ass saddled—and the journey commenced. 3. It was persevering. The journey was one of three days' length. During the whole of this time Isaac was before his eyes. What time for reflection—for doubt—for abandoning the project! Besides, there was Isaac's distressing interrogatory: "Behold the fire, and the wood, but where is the lamb?" &c. And there would, also, be the address to his son, before he was bound; for he was now near thirty years of age. How he would have to relate to him all God's conduct towards himself, in calling him from his own country—in giving him such glorious promises—then their delay; last of all, by miracle, his own conception and birth, as the fulfilment of them—the joy it produced—how it strengthened faith, brightened hope, and increased his joy; and now the very mysterious, unheard-of, and to all human appearance the blighting command, to slay that son of promise! How his heart would heave with emotion, and his eyes be suffused with bitterest tears, in the recital of this mysterious history! Isaac listens—submits—is bound—stretched upon the rude altar; and now, the knife is raised to pierce the heart of his child! when a voice is heard: "Abraham, Abraham, lay not thine hand upon the lad," &c. This leads us, III. To the Final Result. 1. Isaac is spared. Given back as from the dead. 2. A sacrifice is provided. "A ram caught," &c.; ver. 13. 3. Abraham is graciously distinguished for his faith and supreme love to God; ver. 16. 4. The promises are renewed; ver. 17. 5. God is glorified in and by the whole. Application Learn, 1. The nature of true and acceptable obedience. To do whatsoever God commands. 2. The principle of true obedience. Faith in God. 3 The power of saving faith in the sacrifices it freely makes. 4. The reward of true obedience. 5. The subject directs us to Jesus Christ. To him who was delivered up of his Father for our sins, who shed his blood for our redemption; for whom no substitute was found; against whom, as the good Shepherd, the sword of justice did awake and pierce through and through, that he might give eternal life unto his sheep. He ascended the same mount—bore his cross—and was truly offered as a propitiatory offering for the world; 1 John 2:2; Heb ix ======================================================================== CHAPTER 27: GENESIS 5:24. SCRIPTURE CHARACTERS ======================================================================== Genesis 5:24. Scripture Characters No. 1. Enoch "Enoch walked with God: and he was not; for God took him."—Genesis 5:24. Scripture biography is highly interesting and instructive. Always faithful and impartial. Designed for our spiritual advantage—that we may imitate the excellencies of God's people, and avoid their errors. Generally concise: the pious and useful career of distinguished individuals often presented to our notice in a single paragraph. This applies, especially, to the subject under consideration. Enoch's history and character are summed up in a few verses; yet his name will be fragrant to the church of God to the end of time. Notice, I. Enoch's piety. "He walked with God." And, II. His Distinguished Removal. "He was not; for God took him." I. Enoch's Piety. "He walked with God." Human life is often represented as a course or way; and the practices of men are spoken of, as walking in these ways. We read of the way of sinners—of the scorner—of fools—of transgressors, &c. Also, the way of the upright—the ways of wisdom, &c. Also, of walking in connection with God. Sometimes, walking before God; as in Abraham; Genesis 17:1. Walk ing in God's sight; Isaiah 2:5. In reference to Enoch (and the same is said of Noah) "Walking with God." This walking with God includes, 1. A true knowledge of God. Of his character and laws, of his will concerning us, &c. "This is life eternal, to know thee, the true God." All sound religion is based on knowledge. We can not rightly worship, serve, and love an unknown God; Proverbs 1:7; Proverbs 15:14; 2 Corinthians 5:6. It includes, 2. Reconciliation to God. "Can two walk together, except they be agreed?" Amos 3:3. It includes the cessation of all hostility on the part of the sinner, and that he becomes of one mind with Jehovah, In Jesus, alone, can this be effected. He is the only meeting-place, in that gift God expresses his love to man; and in coming to him, and exercising faith upon him, the soul evinces love and confidence towards God. It includes, 3. Cheerful obedience to the commands of God. Obedience is the true test of a right heart—the only sound knowledge, and the only evidence, of living faith. "Hereby we do know that we know him, if we keep his commandments;" 1 John 2:3. It includes, 4. Devotional intercourse with God. In meditation—prayer—praise. Psalms 42:2; Psalms 84:2. It includes, 5. Assimilation to the holy image of God. Constant intercourse will elevate the soul to the divine likeness. This is clearly expressed; 2 Corinthians 3:18 It includes, 6. Advancement in all the things of God. "He walked." Went onwards; left the things which were behind, and pressed towards those which were before. His knowledge became clearer, faith stronger, hope brighter, love warmer, obedience more complete, character more and more spiritual, &c. Walking with God is associated with, (1) True dignity. (2) Real pleasure. (3) Permanent security. And, (4) Eternal advantages. II. His distinguished Removal. "He was not: for God took him." The Apostle, in his Epistle to the Hebrews, fully illustrates this part of the subject; for he says, "God translated him, that he should not see death." Hebrews 11:5, &c. 1. "He was not." That is, no more among men. (1) He was not allowed to remain in a troublesome and ungodly world. (2) He was not subjected to the, otherwise, universal stroke of mortality. Exempted from disease, death, and corruption. 2. "God took him." (1) In a peculiar way. Body and soul unseparated. No doubt some change equivalent to death; but without its pain and degradation; and without the body seeing corruption. (2) God took him to himself; to his own immediate presence, "where is fulness of joy," &c. (3) God took him; and thus signalized and honored distinguished piety. He had chosen God, believed in his name, obeyed his will, lived in close and cheerful communion with him, &c. Now, he is taken into closer fellowship with God; where the intercourse may be full, constant, uninterrupted, and eternal. Application Learn, 1. The nature of true piety. To walk with God. 2. The reward of true piety. Interested in God's gracious care; and ultimately raised to his own divine presence. "Beloved, now are we the sons of God," &c. 3. Removal of Enoch. Might be intended to teach the immortality of the soul, the resurrection of one body and the final glorification of both, in the heavenly world. ======================================================================== CHAPTER 28: 1CO 11:23-26. THE LORD'S SUPPER ======================================================================== 1 Corinthians 11:23-26. The Lord's Supper "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread," &c.—1 Corinthians 11:23-26. The holy ordinance of the Supper has been in high estimation by the followers of Christ, in every age of the church. The first Christians frequently attended to its celebration; indeed, it seems to have been the principal object of their meeting together, Acts 20:7. In our days it has been abused in two different, indeed in two opposite ways. By some it has been considered as the substance of religion, to the neglect of a true, living faith, and obedient walk before God; others have treated it with neglect, and have excused themselves on the ground that they viewed it as a mere ceremony. The enlightened Christian considers it an ordinance of God, one bearing the impress of Divine authority, intimately connected with the grand leading doctrines of Christianity, and truly adapted to promote his growth in holiness and joy. Let us ascertain what estimate the apostle puts upon it in the text. He represents it, I. As a Divine Ordinance. "For I have received of the Lord that which I also delivered," &c. It was instituted immediately by Jesus, and enjoined by his divine authority. A service may be striking, splendid, and perhaps useful; but it cannot be binding, unless it is based on the direct authority of God. Being thus sanctioned, it is obligatory on all who profess his name. He represents it, II. As a symbolical Ordinance. "Took bread," &c. The symbols are, bread and wine; the one referring to the Saviour's body, and the other to his precious blood. The breaking of the bread refers to the bruising of his sacred person; the pouring out of the wine, to the blood shed for our redemption. The eating of the bread, and the drinking of the cup, refer to our actual participation of the benefits of the Saviour's death. We must thus eat his flesh, and drink his blood, that we may live, and ultimately attain to everlasting life. John 6:56. III. It is a commemorative Ordinance. We are directed by Christ to do it "in remembrance of him." To keep up a lively remembrance of the Saviour; of his person—of his love—of his sufferings; especially of their end and design, and of our deep interest in them, and the duties which devolve upon us through them. Luke 22:19. He describes it, IV. As a professional Ordinance. In this we "do show forth the Lord's death," that is, we keep up the remembrance of that event in the world; we show our faith in it—our hope through it—our love and obedience to Christ—our separation and distinction from those who disbelieve, despise, or neglect it. V. It is the Christian's social Ordinance. Unlike secret duties, when we retire into solitude. Also unlike the public means, where saints and sinners, professors and profane, mingle indiscriminately. It is the family ordinance for all of the household of faith; for all those who are the spiritual kindred of the Saviour. Mark 3:35. It is represented in this passage. VI. As a perpetual Ordinance. "Ye do show the Lord's death till he come." From his first to his second coming, the gospel is to be preached; salvation's streams are to flow, prayer is to be continued, and the death of the Saviour is to be perpetuated. This sacrifice retains all its virtue and efficacy, and shall be accessible to all believing sinners, until he shall come the second time, without a sin-offering, unto the eternal salvation of his people Application 1. Who should approach the Lord's table? All sensible believing sinners. 2. In what way? In the spirit of selfabasement; love to the Saviour, and to mankind; and in the exercise of trust in the sacrifice of Christ. 3. What benefits may we expect to receive? Increased strength; comfort, peace, and joy in the Holy Ghost; and a greater meetness for the fellowship of heaven ======================================================================== CHAPTER 29: HEBREWS 9:4. THE POT OF MANNA ======================================================================== Hebrews 9:4. The Pot of Manna "The golden pot that had manna."—Hebrews 9:4 The apostle is describing the tabernacle with its variety of furniture, with a design to show its typical reference to the second and better covenant. It is obvious that the priests, sacrifices, and utensils of the tabernacle, and afterwards of the temple, were intended to shadow forth the author, medium, and blessings of the Christian dispensation. In reference to the manna, Jesus has applied it to himself, where he says, "I am the true bread of life," &c. Let us notice the manna, and then the golden pot in which it was contained Observe, I. The Manna. The history of it is given in Exod. xvi 11, &c. We shall especially consider it in its typical reference to Christ. Notice 1. Its name. Which signifies to prepare or appoint which applies very forcibly to Christ, who was the prepared Redeemer—the appointed of the Father, to be the sacrifice for sin 2. Its source. It was given from heaven, &c. Jesus, who had dwelt in the bosom of the Father in the highest heavens, descended from thence that he might be the life of the world. 3. Its nature. (1) Small in appearance. Exod. xvi. 4. So Christ was "a root out of a dry ground, made himself of no reputation, but took, on him the form of a servant," &c. (2) Form of it was round, denoting the perfection and fulness of Christ. (3) Color of it was white, setting forth the unspotted purity of his nature. (4) Taste of it peculiarly sweet, like wafers made with honey. All connected with the Saviour is sweet to the spiritual mind. Observe, 4. How the manna was given. (1) Freely. They had no claim, no demand, upon God, for this heavenly provision; it was the result of his own free mercy and grace. So Christ was freely given for our salvation. It was given, (2) Plentifully. It fell in rich abundance, so as to meet all their wants. Gospel feast is plentifully stored, enough for he whole of Adam's perishing posterity. It was given, (3) In double quantities, on the evening preceding the Sabbath, probably intended to refer to the more copious outpouring of divine influences in the latter days. (4) It never failed them so long as they remained in the wilderness. So Christ in his benefits will be the never-failing support of our souls in this life, our hope in death, and our salvation forever. Observe, 5. The way in which it was to be received. (1) The place where it was to be obtained. "Round about the camp." So Christ is to be found in the ordinances of religion, and in the means of grace. (2) It was to be gathered daily. So we must always live by faith on the Son of God, &c. (3) It was to be gathered early. So Christ is to be sought first, principally, first an order of time, first every day. In all things to have both the preference and preeminence. (4) It might be gathered by all. No restriction, it was free to the whole; so Jesus is the Saviour of the world, and tasted death for every man. Notice, 6. The manner in which it was to be used. (1) It was to be ground in mills, and baked with fire. So Christ had to suffer both in body and soul, that he might be the life of the world. (2) It was to be eaten; and only thus would it satisfy their craving desires. In like manner we must actually participate of the redemption which is in Christ. We must "eat his flesh, and drink his blood." (3) All of it was to be eaten; signifying that we must receive a whole Christ, in all his offices, works, and benefits. Notice, II. The golden Pot in which it was contained— May be applied, 1. To the divine word; Which is more precious than gold, and which is the "word of Christ," every part of which is full of him. 2. To the holy ordinances; Where he is so strikingly exhibited. As baptism—the Lord's supper—prayer—praise, &c. 3. To the preached gospel; Where Christ is the Alpha and Omega, the all and in all. 4. To the believer's heart; Which is made pure and precious by the sanctifying blood of the cross, and where he abides as the sovereign of the soul, and the hope of glory. 5. To the holiest place; Where he ever dwells in all his glory, as the infinite source of all the blessedness of the heavenly world. Application 1. Let us be thankful for this heavenly bread. 2. Receive it with all cordiality and joy. 3. Constantly seek it in those means where his presence and blessing are promised. 4. Despisers of Christ must starve and die. ======================================================================== CHAPTER 30: MATTHEW 8:25. THE CRY OF THE PERISHING ======================================================================== Matthew 8:25. The Cry of the Perishing "Lord, save us: we perish."—Matthew 8:25. The Saviour's numerous engagements through the day. Sermon, miracles, &c.—All of a benevolent character—nature exhausted—enters a small ship—storm—imminent danger—the Saviour fast asleep—disciples—alarmed, awake Jesus—and exclaim, "Lord, save us; we perish"—and he arose, rebuked the storm, and behold there was an instantaneous calm. Apply the passage to a spiritual purpose. Observe, I. Man is in a Perishing Condition. This is evident, 1. From the express declaration of the word of God. "All we like sheep have gone astray," &c. All men are concluded in a state of unbelief. "He that believeth not is condemned already." "O Israel, thou hast destroyed thyself," &c. 2. It is evident from his true state and condition. Wretched, hungering, blind, naked, poor, diseased, condemned, &c. 3. This perishing involves eternal and irreparable consequences. "These shall go away into everlasting punishment," &c. "The second and the eternal death." "Where the worm dieth not, and the fire is not quenched," &c. II. Salvation is of the Lord. "Lord, save us." They went to the right source. No other voice could have effected the instant calm; and Christ is the only Saviour of sinners from the storms of eternal wo. Salvation is of the Lord, 1. In its origin. He contrived the plan. His eye saw—his heart pitied—his arm brought salvation. It is of the Lord, 2. In its execution. He became the surety, bore the curse, endured the shame, drank the cup, suffered the just for the unjust, &c. 3. In its bestowment. From what other source did it ever flow? Who saved the woman who was a sinner—Zaccheus the extortioner—the dying malefactor—Saul the persecutor, &c.? Jesus saved each and all of them; and all who ever were saved in every age and country have received it from his gracious hands, for "None but Jesus, none but Jesus, Can do helpless sinners good." "No other name," &c. Acts 4:12. "To whom shall we go, but unto thee," &c. John 6:48. "All the redeemed in heaven ascribe the glory and praise to him," &c. III. Application to Christ is Necessary lo secure this Salvation. It must be the application, 1. Of sincere repentance. "Repent ye, and be converted," &c. "Except ye repent, ye shall all likewise perish," &c. "God commandeth all men everywhere to repent," &c. Luke 13:13; Acts 17:30. It must be the application 2. Of importunate prayer. "Whosoever shall call upon the name of the Lord," &c. Romans 10:13. "Ask, and it shall be given," &c. Thus the publican prayed; thus it was said of Saul; and thus the disciples in the text, "Lord save us; we perish," &c. It must be, 3. The application of vigorous faith. "If we confess with our mouth, and believe with our heart," &c. Faith lays hold of the Saviour, relies upon him, and draws healing virtue from his bleeding wounds; Romans 3:28; Ephesians 2:8; Mark 16:16; John 3:6, &c. IV. Such Application to Christ shall never fail. Why? Because, 1. It is his own appointment. He must honor it; truth, righteousness, and faithfulness demand it. 2. It is his delight to save. What astounding proofs has he given of this, especially on the cross! 3. He never allowed the believing applicant to perish. If so, when? in what age or country? or of what grade or enormity of guilt? All who ever applied, however vile, were graciously received; and never did he spurn a humble, contrite, trembling sinner from his throne. He delighteth in mercy and is a God ready to pardon. Application 1. Some sinners know not their perilous condition. How pitiable! 2. Some know it, but are trifling and careless. What infatuation—what hardihood—what madness! 3. Some are now seeking. What encouragement there is for them! The Lord will hear and deliver them. 4. Some are saved. Their feet are now upon the rock, &c.; let them rejoice, and bless the God of their salvation. ======================================================================== CHAPTER 31: LUKE 11:1. PRAYER ======================================================================== Luke 11:1. Prayer "Lord, teach us to pray."—Luke 11:1 Prayer is the duty of dependent creatures. Those who are self-sufficient do not need it. It is one of those signs which have ever distinguished the people of God. How desirable that we so understand it, as to excel in its holy and happy exercises! Its true spirit is from above; we cannot acquire it from men, or by mental research and skill. The disciples, convinced of this, said to Jesus: "Lord, teach us to pray." I. What is Prayer? It is the presenting of our requests to God, either verbally or by lifting up our hearts to him, and breathing out our desires before him. In prayer, 1. The heart must be the agent. Without this, lip service will be an abomination to the Lord. Sincerity and earnestness must distinguish all our approaches to the throne of grace. Proverbs 28:9; Proverbs 15:8. 2. God is the object of prayer. None else is possessed of those attributes which the Being whom we worship should possess; infinite knowledge—almighty power—unbounded goodness—omnipresence, &c. Psalms 65:2. 3. Christ Jesus is the only medium of prayer. He is the way to the Father; by him we have access; we must ask all things in his name, and expect all through his merits, &c. He is the mediator between God and us, &c. 4. Prayer must be our constant exercise. We ever stand in need—God is ever ready to bless—prayer is the appointed medium of communication. Ephesians 6:18. II. Why should we desire to be taught how to pray? 1. Because of the importance of prayer. Prayer moves the hand that moves all things. To be distinguished for prayer is the highest distinction we can receive. To be thus exercised is the safest, happiest, and most profitable of all employments. We should desire to learn to pray, 2. Because of our natural ignorance of this duty. We know not how to pray, or what to pray for, as we ought, &c. 3. Because God desires us to be proficient in this duty. "Open your mouths wide," &c. If ye have not, it is because ye ask not, or because ye ask amiss. III. Why should we desire the Lord to Teach us how to Pray? 1. Because he was distinguished for this holy exercise. He prayed in public and in private—when he preached or wrought miracles when he was baptized, tempted, and transfigured; and his dying breath was employed in prayer. Who then so fit to teach us how to pray? 2. Because he is our Master, and in all things we ought to hear him. He has taught us how to act in times of trouble, persecution, and adversity; how to act towards our friends and enemies. And he has taught us, likewise, how to pray: "When ye pray, say after this manner," &c. Luke 11:2, &c. 3. Because with him is the Spirit of prayer. That Spirit which he promised to send as a Comforter is also a Spirit of prayer "For the Spirit itself maketh intercession," &c. Romans 8:26; Zechariah 12:10. 4. Because he is our great High Priest; "Who ever liveth to make intercession for us." He presents our prayers—removes their imperfections—he offers them with the fragrant incense of his own merits—and thus renders them effectual. Revelation 8:3. Application (1) Let us cultivate the gift of prayer. (2) Covet the true spirit of prayer; 1 Corinthians 7:5. (3) Commence and conduct all our affairs in connection with prayer; Php_4:6. (4) Continue instant in prayer, Luke 18:1. (5) In the exercise of faith look for the returns of prayer ======================================================================== CHAPTER 32: PSALM 119:127. THE SAINTS' ESTIMATE OF THE WORD OF GOD ======================================================================== Psalms 119:127. The Saints' Estimate of the Word of God "I love thy commandments above gold; yea, above fine gold."—Psalms 119:127 A great portion of this extensive and interesting psalm is taken up in express ing the writer's attachment to the word of God. He speaks of it under a variety of terms: such as law, precepts, statutes testimonies, and, in our text commandments. He expresses the highest esteem for and attachment to them. "I love thy commandments above gold," &c. Observe I. The Supreme Excellency of the Holy Scriptures. This will be evident if we consider, 1. Their heavenly origin. Here called the law of God—law of his mouth, &c. See 2 Timothy 3:16, 2 Timothy 3:17. 2. Great antiquity. The oldest book in existence. Its records embrace the creation of the world, &c 3. Their miraculous preservation. They have been hated and held in utter detestation by thousands; yet have they been preserved amidst all the revolutions of time, and handed down from generation to generation, even until now. 4. Their glorious revelations. Concerning man—in his original state, depravity, as redeemed, &c.; concerning God—his perfections, works, mind; concerning Jesus—his offices, death, resurrection, &c.; concerning life, death, and immortality; concerning judgment, heaven, and hell: in short, concerning all which relates to man's present or eternal safety and happiness. Notice, II. The Saint's Estimate of them. "I love thy commandments above gold," &c. Gold is the most precious of metals, and is distinguished for its rarity, weight, brightness, and value; and in these respects may be a fit emblem of the Holy Scriptures. But gold, 1. Is in its nature earthly and material. The word of God, heavenly and spiritual. 2. Gold only confers on its possessor temporal benefits. The word of God, eternal benefits. 3. Gold in its nature mutable and perishing. The word of our God abideth forever. But how do saints prove their attachment to the Scriptures? (1) By a diligent perusal of them; Isaiah 34:16; 1 Timothy 4:13. (2) By making them the subject of meditation. "I will meditate in thy precepts," &c.; ver. 15. "In thy law I will meditate day and night," &c. (3) By a profession of the doctrines hey exhibit. "With my lips have I declared all the judgments of thy mouth;" Ver. 13. (4) By subjection to their authority, and practical attention to the precepts they enforce; ver 32-35, 168. "Doers of the word;" James 1:22. They run in the way of God's commands. &c. (5) By spreading abroad the blessed truths they contain. "I will speak of thy testimonies before kings," &c.; Psalms 119:46. III. The Advantage of Cordial Attachment to the Word of God. 1. Increasing knowledge. "Thou, through thy commandments, hast made me wiser than mine enemies;" ver. 91. "I understand more than the ancients, because I keep thy precepts," &c.; ver. 100. "Able to make thee wise," &c.; 2 Timothy 3:15, 2 Timothy 3:16. 2. Increasing holiness. "Thy word have I hid in mine heart, that I might not sin against thee;" ver. 11. "Wherewithal shall a young man cleanse his way," &c.; ver. 9. See also ver. 1-3. 3. Increasing happiness. "Thy statutes have been my songs," &c.; ver. 54. "Great peace have they who love thy law;" ver. 165. "I have rejoiced in the way of thy testimonies," &c. "This is my comfort in my affliction," &c.; ver. 50. "They are my heritage, and rejoicing of my heart;" &c. 111 Application (1) How grateful should we be for the divine word! Especially that we have the whole canon, the volume complete; law, prophets, gospels, and epistles. Let them be the rule of our life—the directory of our faith—the joy of our souls. (2) How unwise to neglect this blessed book to be ignorant amidst the meridian blaze of gospel light. (3) There is no other true guide to immortality and eternal life. ======================================================================== CHAPTER 33: EPHESIANS 3:15. THE DIVINE FAMILY ======================================================================== Ephesians 3:15. The Divine Family "Of whom the whole family in heaven and earth is named."—Ephesians 3:15. The church of Christ is represented under a variety of interesting similitudes. It is a flock—a vineyard or garden—an army—a family. There cannot be a more beautiful emblem than the last mentioned and it is one frequently employed by the sacred writers. It is necessarily implied in those passages where God represents himself as the Father of his people, and where believers are represented as brethren; thus God says, "And will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty;" 2 Corinthians 6:18. Let us observe, I. Of whom the divine family is composed. II. In what respects the two parts iii heaven and earth are one. III. Make some remarks on its future union and consummation. Let us observe, I. Of whom the Divine Family is composed. It must be observed that the text represents it as existing both in heaven and earth. God's family embraces all his saints or holy ones; part of whom are in heaven, and part on earth. Let us notice the two branches distinctly. 1. The family in heaven embraces, (1) An innumerable host of spiritual intelligences, denominated angels—seraphim—cherubim—thrones—principalities, &c., also called sons, saints, &c. See Deuteronomy 33:2; Judges 1:14; Job 38:7. (2) The souls of all who have died in the faith. From the righteous Abel to the present hour. "For to be absent from the body is to be present with the Lord." (3) All the spirits of those who have died in infancy. We feel satisfied of the happiness of these; (1) Because accountability implies trust, capacity, &c.; these never entered upon this trust, never possessed this capacity; therefore, do not fall under the penalty of the wicked. (2) Because for all original guilt, there is an ample remedy in Christ's all-sufficient sacrifice. (3) Because Jesus received such, and blessed them, and declared that "of such is the kingdom of heaven;" Matthew 19:14. (4) Because the divine mercy is over all his works; but if infants perish, this declaration is not correct. 2. The divine family on earth is composed of all true believers. They may differ materially in knowledge, talents, gracious attainments, &c.; "but to as many as received him, gave he power to become the sons of God," &c.; John 1:12 II. In what Respects the two Branches in Heaven and Earth are but one Family. 1. They have only one head. Jesus is the head of the body, the church. So he is the head of principalities and powers; he is Lord of all; see Ephesians 1:22; Colossians 2:10. 2. They have one distinguishing nature And that is holiness; with this difference, that those in heaven are made perfect, while those on earth are advancing towards it; Revelation 7:13. 3. They have one employment. To bless and adore him who sitteth on the throne, and the Lamb forever. To obey the divine commands, and to exhibit his spirit, whose they are and whom they serve; Revelation 5:11. 4. They are one in interest and affection. There is no hostility between them, the branch on earth hold intercourse with them by holy desires and devout meditations, and anticipate a final indissoluble union The branch in heaven minister to the saints on earth, rejoice in their happiness, encamp round about them in danger, and when they die, bear them on their wings to glory; Hebrews 1:14; Hebrews 12:22. Let us, III. Make some Remarks on its future Union and Consummation. Both branches shall be joined, and in one holy place they shall spend an eternity together. Notice, 1. The time of this union and consummation. After the termination of Christ's reign upon earth; the judgment, &c. See whole of Revelation 21 and Revelation 22. 2. The great number of this family. How innumerable, &c.! Of every age, country, and dispensation; patriarchs—prophets—apostles—martyrs—confessors—Jews and Gentiles—bond and free; of every color, and nation, and people, and kindred; Revelation 7:9; Matthew 8:1. 3. The moral and intellectual character of this family. All bright and unerring in knowledge, burning with love—without spot or wrinkle, &c.; Revelation 21:27. Notice, 4. Its perfect happiness. Every cause of grief and misery removed—presence of all good—pleasures for evermore; Revelation 22:1-5. Notice, 5. Its eternal permanence. No divisions, breaches, changes, nor death—life eternal—unfading crown—incorruptible inheritance—pleasures forevermore. Application (1) How desirable to be members of this divine family! What privileges here, what glory hereafter! (2) How easy the mode! by believing on the name of the Son of God. (3) If the church is one family, how love and peace should be promoted; the unity of the spirit kept in the bonds of peace! (4) Let us invite poor aliens to the joys and blessings of gospel adoption. ======================================================================== CHAPTER 34: 2CO 4:5. EVANGELICAL PREACHING ======================================================================== 2 Corinthians 4:5. Evangelical Preaching "We preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake."—2 Corinthians 4:5. Work of the ministry most solemn and important. The highest office to which we can be exalted. Such are laborers together with God, and are identified with Jesus in that great work which he shed his precious blood to accomplish. If the office is great, so the responsibilities are truly momentous. How desirable to be rightly furnished for the holy calling; and so to labor in it, that we may make full proof of our ministry, that at last we may receive from the hand of the Great Shepherd the crown of glory that fadeth not away! One grand object seems ever to have been kept in view by the apostles, and that was, to exhibit Christ, to exalt him on all occasions, to make him the Alpha and Omega of all their discourses. This is the substance of the apostle's avowal in the language of our text, "We preach not ourselves," &c. We have in the text, I. What the Apostles did not Preach. And, II. What was the Theme of their Ministry. Notice, I. What the Apostles did not Preach. "We preach not ourselves." It signifies, 1. That they were not self-appointed. The apostle Paul frequently takes notice of this in his various epistles to the churches. "Paul, called to be an apostle of Jesus Christ, through the will of God." 1 Corinthians 1:1. He repeats the same in the commencement of his second epistle to the same church. When writing to the Galatians, he says, "Paul, an apostle (not of men, neither by man," &c. Galatians 1:1 See also, Ephesians 1:1; Colossians 1:1; 1 Tim i 1; 2 Timothy 1:1. It is God's prerogative through the agency of his church to put men into the work of the ministry 2. They were not self-taught. They received the truths they delivered from God. They were but the publishers of the will and word of the Lord. Ministers art not to deliver their own sentiments, but the whole unadulterated counsels of God. They are to preach, not their own theories, but Christ's gospel, &c. 3. They were not self-seeking preachers. They did not manage their calling as a secular business, they sought not human favor or applause, they sought not the riches of the churches, but their spiritual welfare and salvation; they were strangers to mercenary motives, and counted all things but loss for the excellency of the knowledge of Christ Jesus their Lord. 4. They were the church's servants for Jesus' sake. Not lords over God's heritage, not masters in Christ's family, but servants. It was theirs to wait upon, and to minister to the spiritual necessities of their charge; and, as servants, they were examples of humility, of patience, of labor, constancy, and disinterestedness. And they were servants for Jesus' sake; from the constraining influence his love produced on their souls. 2 Corinthians 5:12-15. Notice, II. What was the Theme of their Ministry. "Christ Jesus the Lord." By his authority they preached, his gospel they declared, his glory they sought. And how did they preach Christ Jesus the Lord? 1. In the divinity of his person. They preached him both as Lord and Christ, as the anointed of God, and, at the same time, Lord of all. They exalted him above all prophets and righteous men; above all angels, principalities, and powers; they gave him divine titles, divine perfections, attributed to him divine works, offered him divine homage, &c. They declared, He was God manifest in the flesh, &c.; the true God; only wise God; God over all, blessed for evermore. (See Sketch on Divinity of Christ.) John 1:1, &c.; Colossians 2:3, &c.; 1 Timothy 3:16; Php_2:6 &c. &c. They preach Christ, 2. In his sacred offices, as Prophet, Priest, and King. (1) Prophet. Acts 3:23; Luke 24:19. (2) Priest. Hebrews 2:17; Hebrews 4:14; Hebrews 9:11, &c. (3) King. Acts 17:17; 1 Timothy 6:15; Revelation 1:5, &c. They preach Christ, 3. In the mystery of his incarnation. Born of a woman, even a virgin, according to the prophet Isaiah; "A virgin shall conceive," &c. Matthew 1:23. "In the fulness of the times God sent his Son," &c. Galatians 4:4. "Great is the mystery," &c. 1 Timothy 3:16. They preached Christ, 4. In the purity of his nature. Though made in all respects like unto his brethren, yet without sin. Holy, harmless, and separate from sinners, &c. Hebrews 1:26. They preached Christ, 5. In the splendor of his miracles. Observe Peter's sermon at Jerusalem. "Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you, by miracles, and wonders, and signs." Acts 2:22. None ever did the miraculous works which Christ did. Consider the number, the variety, the graciousness of them, and also that they were effected by his own power, and in his own name. They preached Christ, 6. In the perfection of his example. In humility, patience, zeal, fidelity, constancy, mercy, goodness, &c. He hath left us an example, says the apostle, that we should follow his steps. To Christ they directed the people to look, to consider Jesus; to follow Jesus; to be like-minded with Jesus. Hebrews 12:2; Philip, Hebrews 3:17; 1 Thessalonians 1:6, &c. They preached Christ, 7. In the depths of his humiliation, and intensity of his sufferings. "Made himself of no reputation," &c. Php_2:7, Php_2:8. "Though he was rich, yet for our sakes," &c. 2 Corinthians 8:9. "For Christ also hath once suffered," &c. Pet. 1 Peter 2:21; Hebrews 2:18; Hebrews 13:12. They preached Christ, 8. In the atoning efficacy of his death. "That he died for our sins, according to the Scriptures." 1 Corinthians 15:1. "Redeemed us from the curse of the law,. be ing made a curse for us." Galatians 3:13 "Made sin for us who knew no sin." 2 Corinthians 5:21. "We have redemption through his blood," &c. Colossians 1:14. "Tasted death for every man." Hebrews 2:9, &c. They preached Christ, 9. In the power of his resurrection That he rose from the dead the third day, according to the Scriptures; that he rose for our justification; that it was not possible he should be holden of death, &c. Acts 2:24. 1 Corinthians 15:4. They preached Christ, 10. In the glory of his ascension. "That he who had ascended was the same who descended first into the lower parts of the earth, and that he is ascended up far above all heavens, that he might fill all things." Ephesians 4:9. "Him hath God exalted to be a Prince and a Saviour," &c. Acts 5:31. "Exalted above all principality, and power, and might, and dominion," &c. Ephesians 1:21. They preached Christ, 11. In the prevalency of his intercession as the Great High-priest of our profession He is not only ascended to receive his own reward, but to carry on a most glorious and important work: as the advocate of his church, who ever liveth to make intercession for us. He is mediator of the New Testament, &c. Hebrews 9:15. See Hebrews 10:12-23. They preached Christ, 12. As the final judge of quick and dead. See 2 Timothy 4:1. "Father committed all judgment to the Son." John 5:22. "We must all stand before the judgment seat of Christ." Romans 14:10. Finally, they preached Christ always, in all places and times, and to all ranks and classes. They preached him as the world's Redeemer, the sinner's only hope, the believer's joy, and the church's Head. And they preached him as the end of the law; as the substance of sacrifices, shadows, and types; as the sum of the Gospel—as the all, and in all. Application This subject presents, 1. A model worthy of the attention of every minister of Jesus Christ Christ must be the grand theme of preaching; his pen on and work must be constantly exhibited. 2. The duty of Christian hearers—to receive the Saviour who is presented to them in the gospel. 3. The effects of evangelical preaching. Savor of life to believers, and a savor of death to those who despise the cross of Christ. Here the sinner is left without excuse, and justly perishes for rejecting that Jesus who died for his sins, and who came expressly that men might have life, and have it more abundantly. ======================================================================== CHAPTER 35: JOHN 3:2. CHRIST A DIVINE TEACHER ======================================================================== John 3:2. Christ a Divine Teacher "We know that them art a teacher come from God."—John 3:2. Christ came to sustain the threefold office of Prophet Priest, and King. Each of these offices he fully and perfectly fulfilled. As a Prophet, he made known the will of God. As a Priest, he offered the holy and spotless sacrifice of himself. As a King, he gave laws to his church, and remains permanently seated on his gracious throne, where he shall sit until he hath made his enemies his footstool. As a Prophet, he was superior to all that had ever preceded him—greater than Moses himself. As a Priest, he was after the order of Melchizedek. As a Sovereign, he has written upon his vesture, and upon his thigh, "King of kings, and Lord of lords." Let us at present contemplate that part of his prophetical office which more immediately relates to him as a Teacher, and thus feel the propriety and force of the ruler's confession, "We know that thou art a teacher come from God." Consider then, I. Christ as a Teacher. II. As a Teacher sent from God. III. Our Duty in Reference to Him. Consider, I. Christ as a Teacher. Here two things will demand our notice: 1. The nature of his instructions; and, 2. The manner of his communications. Observe then, 1. The nature of his instructions. (1) His instructions were diversified in their nature. He revealed the character of Deity—explained and illustrated the doctrine of Providence—exposed the depravity of the human heart—exhibited the remedy which God has provided—stated and enforced the necessity of repentance, faith, regeneration, and holiness. He published a new code of laws extending to the thoughts of men. He plainly stated the certainty of a general resurrection, and opened the glorious gates to immortality and eternal life. Matthew 5, Matthew 6, Matthew 7.; John 3.; John 5:19-31. (2) His instructions were of great importance. The very opposite of the conceits and glosses of the Jewish Rabbies and affording an equally striking contrast to the wild theories of the pagan philosophers. He taught man what related to his true dignity, his present, permanent happiness, and his eternal well being. Luke 4:18; John 10:10. (3) His instructions were of universal and individual concern. He was the Teacher of all classes. All stood in need of his instructions, and all were equally interested in them. He stood in the capacity of a Teacher to the whole world His doctrines were intended to enlighten every man that cometh into the world. John 1:9. (4) His instructions were of eternal consequence. The woes he pronounced to the wilfully ignorant and finally impenitent were eternal, and the rewards he offered were not temporal, but eternal. For this end did he come, to show men the way to everlasting life. John 10:28; John 17:2-3; 1 John 5:20. Notice, 2. The manner in which he communicated his instructions. (1) With plainness and simplicity. How beautifully familiar were his discourses! How clearly he illustrated all the subjects he brought before the people! He referred them to the sower—to the fisherman—to the woman with the leaven, and the three measures of meal—to the lost sheep—to the lilies—to the vine—to houses built upon the sand and upon the rock; and the consequence was, the common people—the plain and unlearned, who formed the great majority of his congregations, heard him gladly. His discourses suited their capacities, and thus they received instruction, profit, and delight. Mark 12:37. His teaching was distinguished, (2) For condescension and patience. He stooped to the poor; he sought out the wretched, and those who were overlooked by the teachers of the day. He addressed publicans and sinners, profligates and harlots; and many of these pressed into the kingdom of God. And how patiently he taught his disciples! How he endured men dullness, and with all perseverance gave them lesson upon lesson; and never did he break the bruised reed, nor quench the smoking flax. Matthew 9:11-13. His teaching was distinguished, (3) For tenderness and affection. How deeply he felt for the poor perishing souls he came to instruct! With what graciousness he made his words known to them! How his bowels yearned over them! And when they remained incorrigible he wept over them, and said, "O Jerusalem, Jerusalem, how often," &c. Goodness and mercy were conspicuous in all he said, as well as in all he did. Matthew 23:37. It was distinguished, (4) For truth and fidelity. Though tender and affectionate, yet he was faithful in all things to the ministry committed to him. He was faithful to the Jews as a people—to the Scribes, Pharisees, and Sadducees—to his own disciples. He was emphatically "the truth." And he loved souls too well to hold any part of it back. Matthew 23. His teaching was distinguished, (5) For unwearied constancy and perseverance. He went about from place to place in search of ignorant wandering souls; and times, places, or circumstances, had no weight with him. He cared not whether it was morning, noon, or evening; whether the sabbath or any other day. He cared not whether his congregations were collected in the synagogue, the marketplace, on the wayside, the mountain-top, or the seashore. It was his meat and drink to do the will of his Father; and he never wearied nor allowed himself to be diverted from it, until "he said, It is finished, and he gave up the ghost." This leads us to observe, II. That Christ was a Teacher sent from God. As a proof of which, 1. We appeal to his harbinger. What said the Baptist? "Behold the Lamb of God," &c. "He it is who, coming after me, is preferred before me, whose shoe's latchet I am not worthy to unloose." He acted as his herald, and prepared the way for him as one sent from God. John 1:23-27. 2. We appeal to the signs at his baptism The opening heavens exhibited it The Father's voice proclaimed it: "This is my beloved Son, in whom I am well pleased." The Holy Ghost descended on him, and anointed him, as a Teacher sent from God. Matthew 3:16. 3. We appeal to his transfiguration. There Moses and Elijah surrendered all into his hands—the Father's attestation is renewed; and a solemn injunction is heard: "Hear ye him." Luke 9:28. 4. We appeal to his heavenly doctrines Did not his discourses attest, that both the speaker and the doctrines were from above? Who could have revealed such truths, and made such discoveries, if he had not been from God? 5. We appeal to his glorious miracles. He did what no other preacher ever had done. He healed all manner of sicknesses, expelled devils, and raised the dead; and that by his own power, and in his own name: hence reasoned Nicodemus, "No man could do these miracles that thou dost, except God be with him." 6. We appeal to his resurrection. For surely God would not have raised an impostor from the dead; but Christ he did raise; and thus he was proved to be the true Messiah, the Son of God, with power. Romans 1:4. 7. We appeal to the influence of his teaching. Has it not made myriads wise to salvation? Did it not chasten the impure, reform the profligate, dignify the debased, make happy the wretched, and inspire the lost sons of men with a joyful hope of immortality? Yes; we do know that he was a Teacher sent from God. Let us inquire, then, III. What is our Duty in reference to Him. To receive his heavenly instructions, that the design of his teaching may be fully answered in us. In order to this, we must receive his teaching, 1. With deep humility. Conscious of our ignorance and unworthiness 2. With constant attention. That we may learn the lessons he communicates. 3. With affectionate application. Feeling that our best interests are identified with his teachings. 4. With unabated constancy. As we shall ever stand in need of his instructions. 5. With grateful acknowledgments. For his goodness and mercy towards us, and for the benefits he has conferred upon as. 6. With a practical exemplification of his doctrines in our dispositions, tempers, and lives. "Doers of the word." See Parable of the Sower. Application 1. Congratulate his scholars on their privileges, enjoyments, and prospects. 2. Invite the ignorant to hear him. 3. Warn the impenitent, that all who hear not him shall surely die. ======================================================================== CHAPTER 36: PSALM 144:15. THE HAPPY PEOPLE ======================================================================== Psalms 144:15. The Happy People "Happy is that people whose God is the Lord."—Psalms 144:15. Happiness is universally desired. Men of all ranks and stations are earnestly seeking it. The general inquiry is: Who will show us any good? To this, one replies: Seek it in bags of gold, in the riches of the world; money answereth all things. Another replies: Seek it in the path of human greatness and earthly glory. A third says: You will find it in the avenues of pleasure, or the soft luxurious walks of worldly enjoyment. And what is the result? The poor deluded soul tries each of these remedies; and instead of finding his anguish removed, the feverish excitement is increased, and he is more dissatisfied and wretched than ever! Religion, the offspring of Deity, the angel of mercy, and the friend of man, opens the true and only door to real intellectual bliss, and sweetly whispers the sentiment of the text; "Happy is that people whose God is the Lord." The subject calls us to notice, I. The People of God. And II. The happiness they possess. Let us then consider, I. The People of God. We shall easily distinguish them from others, 1. By their knowledge. The world is in darkness and known not God, nor Jesus whom he hath sent God's people were once in darkness, but are now light in the Lord. They know themselves—their depravity, misery, helplessness. They know God, as their Father; Jesus, as their Saviour; the Spirit, as their Comforter and Guide. Their knowledge is scriptural, experimental, practical. 1 John 5:20. They are distinguished, 2. By their faith. While the world is in unbelief, they have received Jesus by faith; they heartily credit the record given of him; they rest on his sacrificial work; they acknowledge him as their Prophet, Priest, and King: and they entirely depend upon him for acceptance, sanctification, and eternal life. Galatians 3:26. The people of God are distinguished, 3. For their spirituality. While the world is in a carnal state, they are no longer under the influence of the carnal mind, which is enmity against God, and which worketh death; but they are in the Spirit, and the Spirit of God dwelleth in them; they walk after the Spirit, and are spiritually-minded, which is life and peace. Romans 8:1-14. They are distinguished, 4. For their profession of Christ before men. While the world denies him, and accounts the preaching of his cross foolishness; they have heard and obeyed the invitation of Jesus; have left all, taken up their cross, and followed him. They confess him before men; are his disciples, and count all things but loss, for the excellency of the knowledge of Christ Jesus their Lord. They are elevated lights—cities set on hills—the salt of the earth. Matt. x 32-42. They are distinguished, 5. For their uniform obedience. While the world lieth in wickedness they evidence the reality of their Christian character, by keeping Christ's commandments. They desire and endeavor to do whatsoever he commands. They do know that they know him, because they keep his commandments. 1 John 2:3; John 7:17. They are distinguished from the world, 6. By their love to God and his people. He that is of love is of God; and he hat dwelleth in love dwelleth in God, for God is love. They love God; and evidence it by the bent of their desires, by their conversation, and their efforts to glorify him before men. They love his people; and evidence it by preferring them before others, by sympathy, by acts of courtesy and kindness. They do good to all men; but especially to those that are of the household of faith. "By this shall all men know that ye are my disciples, if we love one another;" 1 John 4:7, &c. Having described the people of God, let us notice, II. The Happiness they possess. "Happy is that people whose God is the Lord." They are happy, 1. In the enjoyment of the divine favor. In his favor is life. His lovingkindness is better than life. God is their reconciled Friend, their affectionate Father. He loves them with an unbounded and inconceivable love. They are his delight, his jewels; and he will spare them, as a Father spareth his own son who serveth him. Psalms 106:4; Psalms 30:5. They are happy, 2. In the possession of divine peace. They have peace with God through Christ Jesus their Lord. The peace of God, that passeth all understanding, keeps their hearts and minds, through Jesus Christ. Besides they have peace of conscience, possess the Spirit of peace, and are at peace with all mankind. They possess Christ's invaluable legacy of peace; John 14:27; Romans 14:7. They are happy, 3. In being entitled to all the privileges of adoption. They have the family name, family costume, access to the family table; and they have all the family dignities, immunities, and privileges; Galatians 4:4. They are happy, 4. In being interested in all the precious promises. These all belong to them. Temporal promises, of food, raiment, preservation, guidance, &c. Promises which relate to the dwellings and families of the righteous; to their posterity; to the work of their bands; to their basket and store. Promises of all the arrangements of providence, promoting their well-being. Promises of angelic ministration, of supplies of grace, and of all the good they can possibly need 2 Peter 1:4. They are happy, 5. In the enjoyment of the Spirit of God. The Spirit of God dwelleth in them, as a Spirit of adoption—as their comforter and guide into all truth—as a Spirit cf sanctification—as the earnest of the glory that shall be revealed. Romans 8:9-18 They are happy, 6. In the prospect of eternal glory. To this glory they are called; for this glory they have a title and a growing meetness; and they know in whom they have believed, and that he will keep what they have committed to him against that day. They know, that to live is Christ, but to die eternal gain. They are looking with joy and glowing hope for the coming of the great God, even Jesus Christ, who shall come to be magnified in his saints, and admired by all them that believe; 1 John 5:13; Judges 1:21. The happiness of the people of God extends, (1) To all places. In secret, in public at home, and abroad, they are always in God's presence, and his watchful eye is ever over them. (2) It extends to all times. Times of prosperity or adversity—health or sickness—life or death—time and eternity. (3) It extends to all their need. In every possible variety of condition and circumstance. He watches, blesses, and supplies all their need; so that they may be happy in him all the day. And he also gives them songs in the night. (4) It is happiness which is permanent The world can neither give it, nor take it away; for God is their sun, shield, refuge, strength of their heart, exceeding great reward, and portion forever. Application This subject furnishes grounds for, 1. Important inquiry. Are we God's people? Have we fled for refuge to the hope set before us? Have we believed on the Son of God? Have we the witness in ourselves? Do we bear his holy image, delight in his law, and love his people? 2. Let the people of God rejoice in the lovingkindness of the Lord. They may indeed, exult in God, rejoice evermore and in every thing give thanks. The child of God can sing— "I would not change my blest estate For all the world calls rich or great; And while my faith can keep her hold, I envy not the sinner's gold." 3. Invite weary heavy-laden sinners to come to Jesus, and he will give them rest. ======================================================================== CHAPTER 37: HEBREWS 3:7. THE SOLEMN CAUTION ======================================================================== Hebrews 3:7. The Solemn Caution "To-day, if ye will hear his voice, harden not your hearts."—Hebrews 3:7 The history of the Jews is replete with instruction. We cannot review it without learning three solemn lessons. The deep depravity of the human heart; for how they murmured and sinned against God, when he was making both heaven and earth subservient to their well-being! We perceive, also, how great is the divine compassion! how slow God is to anger! how extensive in mercy! how patient and long-suffering towards his erring people! We learn from their history, that impenitent and incorrigible sinners will not finally be allowed to escape; that, if his grace be despised, and his mercy perseveringly rejected, he will in nowise spare the guilty. How many thousands of ancient Israel verified this momentous truth! and the apostle, referring to the punishment inflicted upon them, draws from it the solemn caution of the text: "To-day, if ye will hear his voice," &c. Let us consider, I. The Voice referred to. "His voice." By reading the fifth and sixth verses, we shall perceive that the voice referred to is the voice of Christ. And as such, 1. It is the voice of mercy. Grace was poured into his lips. He came not to condemn, but to save the world. He appeared not on the black and terrible mount to curse; but on the mount of light and brightness, to bless the people. "The Spirit of the Lord is upon me," &c.; Luke 4:18. He had compassion on the people, and opened his heart and his arms to receive them. "All manner of sin and blasphemy shall be forgiven," &c. "I am come that ye might have life, and have it more abundantly." 2. It was the voice of divine authority. He was the Sent and Anointed of God, and was invested with all power and authority. To despise the words of Moses was to stand exposed to the divine displeasure; of how much sorer punishment are they then worthy, who despise the voice of the only-begotten Son of God! His words will be the savor of life or the savor of death, to every child of man He is not only a Saviour, but he is King of kings, and Lord of lords. 3. It is the only voice directly connected with the sinner's salvation. None can give rest to the weary but Christ. None can invite to the supper but Christ. None can speak away the guilt of the sinner but Christ. None can give peace to the distracted soul but Christ. None can pronounce the blessed reward, and give eternal life, but Christ. No name given among men, by which we can be saved, but Christ's. 4. This voice addresses us through various mediums of communication. It addresses us through the medium of the written word, for the Scriptures testify of Christ. The word is emphatically the word of Christ. It addresses us in the proclamation of the Gospel; his servants preach Christ. It addresses us by the influences of the Spirit; for the work of the Spirit is to take of the things of Christ, and reveal them unto us. It speaks to us in the events of providence; for all these are under the immediate control of Christ. For by him are all things, and for him are all things, &c. Let us notice, then, II. The Attention demanded. That is, we are to hear his voice. And it is implied, 1. That we hear so as to understand it. That we apprehend the sense and meaning of Christ's addresses. The eunuch did not know whether the prophet testified of himself or of some other man; Acts 8:34. We cannot possibly be benefited by what we do not understand. 2. We must hear so as to believe it. To receive it as truth—as the truth of God—as the truth of God to us—as truth in which we are deeply and eternally interested—as the truth of salvation; and as such, it must have our cordial approbation and our hearty credence our implicit trust and reliance. "He that believeth shall be saved," &c. 3 We must hear so as to obey it This will be the evidence of our faith. His words must abide in us; be seen in our spirit, temper, and conversation. We must forsake the evils of the world, come out of it, take up the cross, deny ourselves, and follow Christ. Observe, III. The Specified Period for Hearing Christ's Voice. "To-day, if ye will hear his voice." The gospel dispensation is represented as a day; and during the whole of this Christ's voice may be heard. But in addressing men individually, it behooves us to refer them to the limited period of human existence, as this is their only day of opportunity and grace. And hence, the season for hearing Christ's voice is, 1. Short. Only a day! How soon it will terminate! How much to be performed within its narrow limits! A title and meetness for life eternal to be attained! Our generation work fulfilled! The period is, 2. Uncertain as well as short. Days are dissimilar in length. Antediluvians had a long day. Patriarchs much longer than us. Ours very contracted; and yet liable to be more so, by disease and accidents. Of many it may be said: "Their sun goeth down while it is yet day." This day is, 3. Succeeded by the darkness and stillness of the grave. No device nor work there—no gospel there—no voice of mercy—no exhortation—no promise given to the dead. Therefore, how necessary that, while it is day, we hear the voice of the Son of God, and live! Notice, IV. The important Caution annexed. "To-day, if ye will hear his voice, harden not your hearts." We must regard the caution, and harden not our hearts, 1. By inattention to the concerns of our souls The natural tendency of the heart is hardness; if we neglect it, keep it from the softening influences of the word, Spirit, and blood of Christ, it will become callous, heedless, and hardened. Israel did not know, and would not consider. Jehovah says by Moses: "O that they were wise," &c. We must not harden our hearts, 2. By pursuing the works of darkness. These all harden the heart. It is the necessary consequence of sin to steel the mind, to blunt the feelings, and to pervert the faculties of the soul. We must not harden our hearts, 3. By yielding to the influences of unbelief. Unbelief darkens the mind and petrifies the heart. It resists all evidence, and stays the wonder-working arm of the Son of God. "For he could not do many mighty works there, because of their unbelief." We must not harden our hearts, 4. By a sordid attachment to the present world. Love of the world necessarily leads to hardness of heart in reference to the things of God and eternity. It keeps the soul from Christ and salvation. It concentrates all the powers of the mind in pursuit of the good things of this perishing world, and loses sight of heaven and the crown of glory which God has prepared for all who love him. Application (1) You are all responsible, for the voice of Christ has repeatedly sounded in your ears. (2) You have all your day—a period given for the improvement of your privileges and mercies. (3) How necessary, then, to hear his voice! How important that you harden not your hearts! (4) Let our influence be laid out in bringing the ignorant and perishing of our race to hear the joyful sound, that the may not perish for lack of knowledge. (5) Let us be watching, and preparing for the second advent of the Saviour, when they that are in their graves shall hear his voice and live. ======================================================================== CHAPTER 38: JOHN 15:9. THE LOVE OF CHRIST TO HIS PEOPLE ======================================================================== John 15:9. The Love Of Christ To His People "As the Father hath loved me, so have I loved you: continue ye in my love."—John 15:9. The Saviour is discoursing in this chapter on the union subsisting between himself and his believing people. He likens himself to the vine, his people to the branches, and shows how entirely they depend upon him for fruitfulness and safety; ver. 5, 6. He then shows how the Father would be glorified in their bearing much fruit; and states that they might ask in prayer as largely and abundantly as they pleased; yet it should certainly be done unto them, ver. 7, 8. Then he declares unto them the affectionate sentiment of the text: "As the Father hath loved me," &c. The subject contains, I. A Gracious Declaration. II. An Interesting Similitude. And, III. An Affectionate Exhortation. Observe, I. The Gracious Declaration. "I have loved you." Christ's love is the very essence of the gospel; as without this no good tidings of great joy would ever have been communicated to perishing man. The love of Christ is evident, 1. From the professions of his love. The name he assumed was a profession of his love. He was called Jesus, because he came to save his people from their sins. The professions of love to man he revealed by the prophets; they all testified of Christ, and of his love to the sons of men. When he appeared in our nature he manifested me most ardent attachment to our race: he exhorted them—wooed them—wept over them—went about healing their sicknesses, removing their misery, and forgiving their sins. His apostles, too, testify of Christ's professed love to mankind. "Herein is love," &c. "He loved us," &c. "Unto him who hath loved us," &c. His discourses, his miracles, his prayers, all proved the truth and sincerity of his love towards us. Observe, 2. The achievements of his love. His love was effective, and produced the most glorious consequences to mankind. His love magnified the law, and removed the curse—his love made him our surety, and he bore the smart, endured the cross, despised the shame, and made his soul an offering for sin. Yes; he loved us, and gave himself for us. His love induced him to become our deliverer; to encounter the foes of our race; and to overcome, for our salvation, sin, death, and the grave. Yes; he spoiled our adversaries, he led captivity captive, overcame principalities and powers, and made a show of them openly. No-3. The provisions of his love. His love has not only achieved much but provided for us the unsearchable riches of grace here, and of glory in the world to come. The blessings are too numerous to be named. We refer, merely as a specimen, to pardon, peace, righteousness, joy, immortality, resurrection of the body, and eternal life. "Eye hath not seen," &c. 1 Corinthians 2:9. What has been advanced respecting Christ's love, may scripturally apply to all mankind. See John 3:14-18; also 1 John 2:2. But he displays peculiar and special love to those who have believed on his name. These he loves with complacency and delight; and it is to these that our attention is expressly called in the second part of the subject Notice, then, in the text, II. An Interesting Similitude. "As the Father hath loved me, so have I loved you," &c. This similitude will, however, have to be guarded, as it cannot apply in every particular. The Father never loved Christ with a love of compassion, pity, or long-suffering, as the Saviour never stood in need of the exercise of these towards him. He never sinned; therefore, never required mercy, &c. This agreement between God's love to his Son, and the love of Christ to his people, may include, 1. The antiquity of his love. Christ said to the Father, "Thou lovedst me before the foundation of the world," John 17:24. So Christ loved the church, and his delights were with his people from everlasting, before the earth was, &c. Proverbs 8:23-31; Jeremiah 31:3. It may refer, 2. To the ground of his love. Ground of the Father's love to Christ was the express image he bore of himself. He beheld reflected from his countenance the bright rays of his own glory. So Chris loves his people because of their resemblance to himself. This likeness consists in being of one mind with Jesus, obeying his holy commandments, and following his steps. And for this he became incarnate that he might redeem to himself a peculiar people, zealous of good works, and that they might be partakers of the divine nature. John 14:21-23. It may include 3. The greatness of his love. The Father loved the Son with an inexpressible love of complacency and delight. Isaiah 42:1, Matthew 3:17, and Matthew 17:5. In like manner Christ hath loved his people; and his love, in its length, and breadth, and depth, and height, passeth knowledge. He loved them so as to lay down his life, and shed his precious blood for them. Revelation 1:5. This similitude may apply, 4. To the constancy of his love. The Father loved the Son always—he was ever his delight—it never wavered nor abated for a single moment. "So Christ having loved his own, which are in the world, he loved them to the end." John 13:1. Yes; he loves them in all seasons and circumstances, in health, sickness, death, and eternity. It may refer, 5. To the evidences of his love. And how did the Father evidence his love to his Son? He always heard him—was ever with him. John 16:32; John 11:42. He gave all things into his hands. John 3:35. So Jesus ever hears his people. He is with them always, and has made them heirs of all things. "All are yours," &c.; 1 Corinthians 3:22. "Heirs of God, and joint heirs with Christ." Romans 8:17. It may include, 6. The glorious rewards of his love. The Father has given him a name above every name—raised him to great power and dominion; and has glorified him with the glory which he had with him before the world was. Yet, similar glory does Christ give to his people. "The glory which thou gavest me shall be given them." John 17:22. Revelation 3:21. Romans 8:17. Notice in the text, III. An Affectionate Exhortation. "Continue ye in my love." 1. Continue to prize and value it. And what so worthy of our highest joys and delight? 2. Continue to cultivate it. It is a holy, tender affection, and must be nurtured with the greatest care. 3. Continue to abound more and more in it. Make advances—grow in grace, &c. Fellowship closer. 4. Continue to evidence it, By walking as he walked, by keeping his commandments, loving one another, and promoting his cause. 5. Continue to profess and recommend it. Christ's witnesses. Not ashamed, &c. Bear his badge, &c. "Point sinners to his dying blood, And cry, Behold the way to God." The love of Christ constraineth us &c. Application (1) Sinner, do not despise Christ's love to thee. (2) Mourning soul, dry up thy tears, and be happy in the provisions this love hath made. (3) Disciple of Chris; rejoice in this love with joy unspeakable and full of glory. ======================================================================== CHAPTER 39: 1CO 3:22. CHRISTIAN PREROGATIVES ======================================================================== 1 Corinthians 3:22. Christian Prerogatives "All are yours."—1 Corinthians 3:22. The Christian's life and character are truly paradoxical. He is dead while he lives; he is full when he is empty; and when weak, then only is he strong. He is a stranger and pilgrim, yet heir of all things; he is poor and lowly, yet his prerogatives include all things, for the apostle says. "All are yours." Then let us notice, I. The Characters, and, II. The High Prerogatives they possess. I. The Characters. For the passage does not apply to all men. It will seem from the preceding part of the epistle, that they were, 1. Believers. They are Christ's disciples. "Ye are Christ's." This is what distinguishes between the children of God, and the children of the wicked one. To those who received him he gave power to become his sons, even to as many as believed on his name. John 1:12. They have received Jesus as their only hope and Saviour, and rely upon him for acceptance and eternal life. 2. They were saints. Chap. John 1:2. That is, holy ones. Not. absolutely so, but by regeneration. Called to it. Holy in disposition and desires, in walk and conversation. Christ made to them sanctification. Ch. John 1:30. Seeking after it, &c. They were visible saints. Separated from the world. Formed into church order Attending the ordinances of the gospel &c., &c. 3. They were the temples of God. Ch. John 3:16. Consecrated to his service—hallowed by his presence—residence of his Holy Spirit. If any man hath not the Spirit, he is none of his. Romans 8:9. The Spirit testifies to their adoption. Comforts, guides, and strengthens them. 4. They were distinguished for many imperfections. Divisions among them—strifes, &c. One of Paul, another of Apollos, &c. Best of Christians imperfect: this must not, however, produce carelessness or indifference. Should make us humble, watchful, diligent, &c. May encourage the sincere, yet doubtful Christian. Notice, II. Their High and Distinguished Prerogatives. "All are yours." 1. All the good things of this world, as far as they will do them good. See Psalms 37:1, &c. They that seek the Lord shall not want any good thing. Bread shall be given, water be sure. Riches, if necessary, as in Solomon's case. Dignity and power, as in the case of Joseph, Nehemiah, and Daniel. 2. The arrangements of Providence are heirs. All things work together for their good. The Omnipotent Ruler is their covenanted Saviour, and never-failing Friend. Laws of nature suspended for them if necessary, as in the case of the Israelites—three Hebrew children, &c. 3 Redeeming mercy and grace are theirs. They have had it exhibited before them—have felt and tasted that the Lord is gracious. Know that Christ has power to forgive sins, &c. 4 The precious promises are theirs. In all their fulness, variety, richness, and durability. Both those that relate to earth and heaven, to body and soul, to time and eternity. 5. The ministers of the Gospel are theirs. Their servants for Christ's sake. Their watchmen, shepherds, teachers, &c. Theirs;o warn them, reprove them, exhort them comfort them, build them up, &c. 6. Christian ordinances are theirs. Baptism; by which they may put on Christ before men. The Lord's Supper; to testify to Christ's lore, and show forth his death till he come. The preaching of the Word; that they may be fed with spiritual milk, and grow thereby. Prayer that they may come to the throne of grace for all needful good. And praise; that they may magnify Him who hath called them from darkness into his marvellous light. 7. Afflictions are theirs. To wean them from the world, refills their graces, and make them conformable to their suffering Head. 8. Life is theirs. Their season of golden opportunities—of privileges, &c. Of labor and conflicts. Their race-course—time of stewardship, &c. 9. Death is theirs. To conclude their trial, labors and warfare; and to introduce them to glory. 10. Heaven is theirs. Joy of heaven—society of heaven—company of heaven—employments of heaven, &c. Crown—palms—robes, &c. 11. Eternity is theirs. The date of their happiness—the only boundary of their salvation. 12. God is theirs. Father, Son, and Spirit. They shall see him, enjoy him, and be with him forever. "Heirs of God." Romans 8:17. Application 1. How rich, happy, and safe the people of God! 2. What solemn responsibilities do these blessings involve! All belong to God—body, soul, and spirit. 3. Invite sinners to come and enjoy the Christian's portion and reward. 4. How foolish the backslider! What infatuation to abandon "all things!" Return to the Lord thy God, &c. ======================================================================== CHAPTER 40: GENESIS 6:9. SCRIPTURE CHARACTERS ======================================================================== Genesis 6:9. Scripture Characters NO. II. NOAH "Noah was a just man and perfect in his generations, and Noah walked with God."—Genesis 6:9. Noah was the son of Lamech, and was born about the year of the world 1056, or about 126 years after the death of Adam. His name signifies rest, or consolation; see ver. 29. His history is full of striking incidents, and he has a prominent place among the believing worthies mentioned by the apostle in his letter to the Hebrews; see Hebrews 11:7, &c. We must limit our observations in this short sketch, and select what is most likely to interest and profit us. Let us consider Noah in his private character—in his public labors—and inhis gracious deliverance. Notice, I. His Private Character. 1. He found grace in the sight of the Lord. Ver. 8. That is, he obtained the favor of God. This he did, by believing God's warnings to the old world. Hebrews 11:7. This produced a holy, reverential fear of God. No other way to obtain divine favor, but by believing that he is, and that he is the re-warder of those who diligently seek him. 2. He was a just man. Equitable in his dealings—honest—upright—straightforward, &c. Justice essential to the Christian character. "What doth the Lord require of thee," &c. 3. He was perfect in his generation. Perfection here, in the very best of men, can only mean to be perfect in sincerity, in desire, in aim, in parts, as the child has all the parts of the full-grown man. Perfect in his generation, compared with those around him—compared with the best of them, &c. 4. Noah walked with God. He was in agreement with God—walked as God dictated—walked in fellowship with God—kept up close communion with him. 5 Noah's character was thus excellent at a time of universal corruption. World against him—he had to stand alone—to resist the torrent—to be God's witness when wicked men had excluded his authority and religion from the world. Chap. vi. 1. Notice, II. His Public Labors. He was a preacher of righteousness, &c. 1 Peter 2:5. As such, he would have, 1. To place their unrighteousness before them. Charge them with their sins. Knowledge of disease indispensable to restoration. 2. He had to enforce attention to righteousness. This is their only way of safety. Cease to do evil, &c. Let the wicked forsake his way, &c. Turn ye, turn ye from your evil ways, &c. 3. As a preacher he was faithful. Both as to matter, manner perseverance, &c. He condemned the old world, left them without excuse, &c. 4. He preached practically. By his own example, and more especially by building the ark. They had it rising before their eyes. Every nail was a text to them, and every plank a sermon. The ark was typical of Jesus, provided for the salvation of a perishing world. To him Gospel ministers direct inquiring sinners, as the only refuge from the wrath to come. Notwithstanding, 5. He was an unsuccessful preacher. They despised his discourses—most probably laughed at his ark—remained infatuated—and perished. God, however, was clear; the preacher was clear; their blood was upon their own heads. God does not coerce men; he invites, presents motive, affords means, supplies strength and then, if they perish, it is because they will not come unto him and have life Mark, III. His Gracious Deliverance. According to intimation, the flood came—world overflowed—people perished.—Noah, with his wife, his three sons, and their wives, were the only saved. His deliverance, 1. Was the gracious reward of his faith and obedience. He had honored God—trusted in God—believed God—obeyed God. Now God distinguishes and saves him, and, for his sake, his family. Noah's deliverance, 2. Was for the encouragement of believing sinners to the end of the world. Yes! whosoever believeth shall bo saved, &c. Application 1. Noah lived after (he flood 350 years displayed great frailty, &c. Let us watch and pray, &c. Christ says unto all, Watch. Here, 2. Ministers may learn their duty. 3. Sinners, their only way of sure and certain safety. 4. And the incorrigible, their inevitable doom. ======================================================================== CHAPTER 41: PROVERBS 23:26. THE HEART DEMANDED ======================================================================== Proverbs 23:26. The Heart Demanded "My son, give me thine heart."—Proverbs 23:26. The heart is a figurative term, often used by the sacred penmen to denote one particular faculty of the soul. Hence it is applied in some instances to the understanding, as in Hosea 7:11, Matthew 13:15. Sometimes it signifies the memory, Psalms 119:11. It is used also for the will and the affections, Deuteronomy 6:5. In the text it signifies the whole mind, both soul and spirit. For these the Lord claims; nor will he be satisfied with an inferior sacrifice. He says to every child of man, "My son," &c. Notice, 1. What is demanded—"The heart." 2. The person by whom, and the purposes for which, it is demanded. And, 3. The importance of complying with the demand made. Observe then, I. What is demanded. It is "the heart." Here notice four things concerning the heart, 1. It is naturally depraved. In a fallen, debased, and unholy state—alienated from God—opposed to God—not subject to the will of God. 2. It is practically wicked. Dark, corrupt, seat of evil, fountain of impurity. From it proceeds all the evils of lip and life. Matthew 15:19. Galatians 5:19. 3. It is necessarily unhappy. Naked, starving, wretched, and blind. Without peace—without joy, and without hope. No peace, saith my God, &c. Wicked like the troubled sea, &c. Notwithstanding, 4. It is endued with immortality. It shall exist forever. Now in a state of solemn responsibility, this is the time of trial and probation. Season of improvement and preparation for eternity. And this is the only opportunity that shall be afforded. Observe, II. The Person by whom, and the Purposes for which it is demanded. 1. The claimant is God. (1) Thy Father. He calls thee his son. Who made it—who gave it all its capacities. (2) Thy Ruler—to whom thou art justly subject. (3) Thy Saviour—who, by an expensive sacrifice, has redeemed it; and thus has provided ample means for its restoration to holiness and eternal life. He does not need it, for he is infinitely happy in himself, and independent of all his creatures. But he desires it, because he has compassionated its wretchedness, and because he delighteth in mercy. (4) Thy Judge—who shall decide thy destiny. Consider, 2. The purposes for which he demands it. He desires it, (1) That He may enlighten it. Ephesians 5:14. (2) That He may convince it. John 16:8. (3) That He may pardon it. Isaiah 55:7. (4) That He may sanctify it. Hebrews 13:12, 1 Thessalonians 5:23. (5) That He may keep it. Isaiah 26:23, Php_4:7. (6) That He may dignify it, and make it happy. Psalms 37:4 and Psalms 37:34. (7) That He may eternally save it. 1 Peter 1:5, Hebrews 5:9, and Hebrews 9:28. III. The importance of Complying with the Demand made. Compliance with this demand may be enforced, 1. On the ground of justice. It is his by right. He stands connected to us as our Creator, Preserver, Saviour, Judge. 2. On the ground of reason. Not only was the heart formed by him, but for him. He is its only good. All besides a chaotic void. 3. It is grounded on the claims of gratitude. Who has such claims upon us? We are not our own, &c. Consider his lovingkindnesses and tender mercies towards us. 4. It is grounded on self-interest. To whom, or to what, shall we give it? To Satan, that he may destroy it, &c.? To the world, that it may pollute it? To sin, that it may ruin it? God only has the words of eternal life. He only can make us everlastingly happy. And in what way shall we comply with this demand? We should give our hearts to him, (1) Humbly. He will a well with the humble and contrite, &c. (2) Believingly. Receiving his word as truth and his Son as our only Saviour, &c. (3) Unreservedly. Give him all our hearts—every faculty and power of the soul—understanding—will—judgment—memory—affections—conscience, &c. (4) Cheerfully. with a willing spirit. (5) Irrevocably. Give it him forever. Choose him as our present and perpetual portion. This God is our God forever and ever, &c. And we must, (6) Give it immediately. The future is God's and may not be ours, &c. To-day, &c. Application (1) Congratulate the child of God. How happy, &c. (2) Direct the inquiring soul to the throne of grace, &c. (3) Comfort the mourner. Blessed are they that mourn, &c. (4) Warn the impenitent. He that refuseth God's voice of merciful invitation, must bear the sentence of eternal wo.—Prov. i 24, &c. ======================================================================== CHAPTER 42: HOSEA 6:4. RELIGIOUS INCONSTANCY ======================================================================== Hosea 6:4. Religious Inconstancy "O Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? For your goodness is as a morning cloud, and as the early dew it passeth away."—Hosea 6:4. It is not only necessary to commence a religious course, but to continue in well-doing to the end. Israel and Judah had revolted from God: they had done this repeatedly. After presenting a promising aspect of piety, like a deceitful bow they had turned aside. God had thus been disappointed of those genuine fruits of righteousness, which he had justly expected. The case is applicable to many in our own times. Many run well for a season, and are then hindered. Put their hand to the gospel plough, but, by looking back, unfit themselves for the kingdom. Let us consider, 1. The Characters to whom the Text applies. The metaphors employed are very striking. The morning cloud, which overhangs he mountain top, but flees before the rising sun. The early dew that moistens the parched earth, and is seen beautifying the flowers and spires of grass, but which is so speedily exhaled, and leaves not a trace behind. The idea presented to us is the evanescence of their piety. It may for a time appear beautiful and real, but it abides not, it passeth away. The subject applies, 1. To the forgetful hearers of the word. They attend the house of God—they appear interested and affected—they inspire the friends of religion with hope But alas, the word has no root. Matthew 13:20. Like a man that looketh at himself in a glass, &c. James 1:24. "Like the morning cloud," &c. It applies, 2. To hasty and inconsiderate professors. They assume the name and profession of religion, without due care and proper consideration. They enter upon the war fare, and commence building the tower without counting the cost. New difficulties arise, trouble assails them, and then "their goodness is as the morning cloud," &c. It applies, 3. To backsliders in general— Who cease the good fight—who turn aside from the Lord—desert his cause—return to the beggarly elements of the world, and walk no longer with his believing people. This is produced sometimes, (1) Through the influence of the world. Its attractions, possessions, alluring pleasures, society, &c.; Demas. Sometimes, (2) By yielding to the power of sudden temptation. Peter. Also see Galatians 6:1. (3) By unwatchfulness. Watch and pray, that ye enter not into temptation, &c. (4) By indolence and inattention to the duties of religion. Hence we are to give all diligence, &c. 2 Peter 1:10; 2 Peter 3:4. Their goodness is as the morning cloud, &c. II. The Consequences of Religious Inconstancy. 1. God is deprived of the fruit he reasonably expected. See Isaiah 5:4-7. Parable of talents &c. 2. The church is filled with mourning for her apostate children. True friends of Zion weep over those who desert her courts, and forsake her banners. 3 The world is hardened in its iniquity. Unbelievers are established in unbelief—scoffers rejoice—enemies of God triumph—and Christ is wounded in the house of his friends 4. It is peculiarly dreadful to those who are the subjects of this inconstancy. Mind darkened—heart becomes hard—feelings callous. They become as withered branches, which, if not revived, will be fit only for being cast into the fire and burnt. God is offended—Spirit grieved—prospect darkened—title to glory effaced—meetness for heaven destroyed; and they are subject to that solemn declaration, "If any man draw back, my soul shall have no pleasure in him." Hebrews 10:38. Let us notice then, III. The Preventives of Religious Inconstancy. If we would not that our goodness be as the morning cloud and as the early dew, let us, 1. Cultivate a spirit of holy vigilance. Let us be jealous of ourselves—watchful over our passions—guard against our enemies, &c. 1 Peter 5:1. 2. Cultivate a spirit of entire dependence upon God. He can keep us, and make us fruitful. Let us abide in him—lean upon him, and not trust to our own understanding. We we only kept by "the power of God," &c. 1 Peter 1:5. 3. Be active and regular in the use of the appointed means. Public, domestic, secret; hearing, reading, meditation, and prayer. 4. Live in close communion with God, and always set him before us. "In the fear of God all the day long." "following hard after him." Anticipating a close and indissoluble union with him in heaven. Walk by faith, &c. Looking at those things which are eternal. Application (1) Let the professor be warned. He that thinketh he standeth, &c. (2) The sincere active Christian be encouraged. (3) Backsliders invited to return to the Lord, who is waiting to receive them, and who has encouraged them by declaring, "He will heal all their backslidings, and love them freely." Hosea 19:12. (4) To the resolutely careless apostate, proclaim the terrible threatenings of the word of God. ======================================================================== CHAPTER 43: EZEKIEL 34:29. THE PLANT OF RENOWN ======================================================================== Ezekiel 34:29. The Plant Of Renown "I will raise up for them a plant or renown."—Ezekiel 34:29. To Christ gave all the prophets witness. They did this in various forms: by express reference to his person and glory; and by figurative allusions to his character and works. The language of metaphor was often employed, as being the most striking and interesting medium of communication. Hence Isaiah refers to Messiah as a Rock a Foundation, Precious Stone, &c.; Zechariah alludes to him as a Fountain opened and Malachi, as the Sun of Righteousness which should arise with healing in his wings. The prophet Ezekiel speaks of him in the text as a plant that should be raised up, even a plant of renown. Let us consider, I. The Plant. II. The Renown. III. The Raising up.—"I will raise up for them," &c. I. The Plant. By the plant, Christ is evidently intend ed. The same figure is employed by Isaiah, Ezekiel 11:1; also by Jeremiah, Ezekiel 23:5 Two ideas seem conveyed to us by this metaphor: 1. His lowly appearance. Not represented as a lofty cedar; but as a lowly, tender plant. Isaiah, when describing Christ in like manner, says, "He shall grow up as a tender plant, and as a root out of a dry ground;" Isaiah 50:2; and how literally did it take place! Behold his parentage, his birthplace, his external appearance, his occupation, &c.; servant of servants; no pomp, no splendid retinue, companion of fishermen, &c. The description of Christ as a plant may denote, 2. His hidden character. The chief part of a plant is concealed, hidden from the eye of observation, under ground, &c. In Christ's body of humiliation dwelt the Deity. God was manifest in the flesh. The divine Word tabernacled among us, says John, and we beheld his glory; though he assumed a servant's name and appearance, yet he thought it not robbery to be equal with God. John 1:14; Php_2:6. Observe, II. The Renown this Plant should obtain. "I will raise up for them a plant of renown." The term renown signifies fame, celebrity, distinction, &c. Keeping in new the metaphor of the prophet, we may observe, that this plant is justly renowned, 1. For its abundant fruitfulness. Some beautiful plants yield no fruit; and others, fruit only of an inferior description. This plant yields fruit of a most precious kind, and in rich abundance. All his offices are full of precious fruit to man—all his acts—all the events of his life—birth, baptism, temptation, sufferings, death, resurrection, ascension, &c. He is the tree of life, spoken of by John in the Revelation, which bears twelve manner of fruits, &c. Christ is full of grace and truth. Revelation 22:2. It is renowned, 2. For its unrivalled virtues. Many plants are medicinal; this is so in the highest degree; its leaves are expressly for the healing of the nations. It is human nature's catholicon. It yields a balm for every ill and wo connected with the sinsick family of man. No disease too powerful or malignant for its virtues to remove. It is renowned, 3. For its cooling shade. This is of the greatest importance in the sultry regions of the East; and this idea is often associated with the descriptions given of Messiah. "He shall be," says the prophet, "as the shadow of a great rock in a weary land." He also represents him as "a refuge from the storm, and a shadow from the heat." And he says: "There shall be a tabernacle for a shadow in the day-time from the heat;" Isaiah 4:6; Isaiah 25:4; Isaiah 32:2. Under the cooling shade of this plant the believing soul sits with great delight. It is renowned, 4. For its vast extent. Its branches are only bounded by the circumference of the globe itself. It is the world's plant, for the benefit of all the nations that dwell on the earth. "He is the propitiation for the sins of the world;" and his gospel is to be preached to every creature. This plant is renowned, 5. For perpetual verdure. It is an evergreen; its leaves never fade, and its virtues never fail. To this plant believing souls have had recourse in every age down from Abel, to the present hour; and its fruit shall form the provision of the heavenly banquet forever and ever. Observe, III. Its predicted Exaltation. "I will raise up for them a plant," &c. This was in part realized, in the ancient types and sacrifices. All these referred to the Saviour, and shadowed forth the office he should sustain, and the sufferings he should endure. The same refers to the prophecies and promises of which Christ was the sum and substance. But the exaltation predicted may refer more properly, 1. To Christ's incarnation. Hence, Zacharias rejoiced and sang. "Blessed be the Lord God of Israel," &c., "for he hath raised up an horn of salvation," &c. Simeon, also, exclaimed. "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation," &c.; Luke 1:67; Luke 2:29, &c. He was exalted or raised up, 2. At his baptism. Now, he was called from obscurity, and publicly anointed for his great work, by the Holy Ghost descending upon him, and the Father attesting his divine character and mission in a voice from the excellent glory, saying: "This is my beloved Son," &c. The prediction was accomplished literally, 3. When he was raised up on the cross. Peter remarks, that God had predetermined that Christ should thus be put to death. And Christ referred to the manner of his death, when he said, "If 1 be lifted up from the earth, I will draw all men unto me;" John 12:32. See also John 3:14, John 3:15. But he was raised up on the cross that he might be cut down, and he was cut down publicly, amidst the execrations of the infuriated and blood-thirsty populace; amidst the weepings and wailings of his disciples, and of many of the daughters of Israel; cut down amidst the triumph of wicked men, and the acclamations of fallen spirits; amidst the rending of the veil—cleaving asunder of rocks—the opening of graves—earthquake—darkness, &c.; cut down, a spectacle to devils, angels, and men. This predicted exaltation was realized, 4. By his resurrection from the dead. He was indeed slain, dead and buried; but it was not possible that he should beholden of death. He was raised with power and glory from the dead the third day. He was raised up, 5. By his exaltation to his Father's throne and glory. He is now exalted to the right hand of the majesty on high. Above all principality and power; enjoying universal authority and power. "Sit thou on my right hand," &c. "Exalted to be a Prince and a Saviour," &c. Raised up, 6. By the preaching of the cross. Grand end of the gospel ministry to exhibit this plant; to specify its properties, and to persuade men to a trial of its saving virtues. Christ is the Alpha and Omega of evangelical preaching. This plant is, and shall be, exalted or raised up, 7. In the acclamations of the redeemed forever and ever. On him every eye shall gaze; his glory every tongue shall confess; and the whole company of the redeemed shall sing one song, viz.: "Worthy is the Lamb that was slain," &c. Revelation 5:12; Revelation 7:9. Application 1. How stands this plant in our estimation? Do we admire it? Have we received its healing virtues? Do we feed upon its delightful fruit? 2. Let the church exalt the plant. In all things may He have the preeminence. Children of Zion, be joyful in your King. 3. Let his fame be spread abroad; that the guilty sons of men may repair to him, and obtain life and salvation. ======================================================================== CHAPTER 44: NEHEMIAH 8:10. CHRISTIAN JOY ======================================================================== Nehemiah 8:10. Christian Joy "The joy of the Lord is your strength." Nehemiah 8:10. "The sorrows of the mind Be banished from this place; Religion never was designed To make our pleasures less." So sang the devotional poet of our country; and it is a sentiment as scriptural as it is pleasing. The Christian has every reason to be cheerful, and his heavenly calling entitles him to rejoice with joy unspeakable, and full of glory. Christian joy is our subject. Let us, then, I. Define its Nature. LI. Describe its Peculiar Characteristic. fold then, III. Notice its Important Influence. In reference to Christian joy, let us, I. Define its Nature. Joy is a passion of the mind which produces gladness and exultation. Christian joy is a spiritual elevation of soul, and is, 1. Founded in spiritual knowledge. A knowledge of ourselves, and an experimental and saving knowledge of Jesus Christ. Soul exclaims: "I have found him of whom Moses in the law," &c. Disciples glad when they saw the Lord Woman and lost piece of money. Man and pearl of great price. Christian joy is, 2. The result of faith. Waited patiently for the Lord, &c. New song into my mouth, &c.; Psalms 40:12. "Yet. believing, we rejoice with joy unspeakable, and full of glory." 1 Peter 1:8. Christian joy is always, 3. Sanctifying in its nature. Not unholy joy. Not the joy of the worldling, miser, sensualist; but it is hallowed, and ebbs or flows according to the gracious state and experience of the heart It is, 4. Enduring in its character. Does not always endure in the same degree or freshness. May occasionally be interrupted or beclouded, but the principle endures. The source, and medium, and occasion of the joy always remain. It is joy that no enemy can destroy: sickness does not impair it, death does not annihilate it; it buds in the grave, and blossoms in eternity. Let us II. Describe its Peculiar Characteristic. It is "joy of the Lord." 1. It is joy to which he calls us. "Rejoice in the Lord always," &c. "Rejoice evermore," &c. "Light is sown for the righteous, and joy for the upright in heart." Psalms 33:1; Psalms 97:12; Php_4:4. 2. It is joy which he imparts to us. He calls us to it, that he may impart it. He calls to repentance, and gives it; to peace, and bestows it; to holiness, and makes us holy. It is the fruit of his own Spirit, which he gives to all his children. Fruit of the Spirit is love, joy, &c.; Galatians 5:22. 3. It is joy which we have in him. Not only from him, but in him. "We also joy in God," &c.; Romans 5:11. "I will go unto God, my exceeding joy;" Psalms 43:4 The Christian has joy in his name, "Abba, Father." In his perfections, providence, grace. He is the soul's great end, and chief good. "Whom have I in heaven," &c. 4. It is joy resembling his. God's peace is given to the Christian believer; Php_4:7. The Divine Redeemer says, "These things have I spoken, that my joy might remain in you;" John 15:11. He also prays that his joy may be fulfilled in themselves. It is God's nature imparted to us that makes us holy, and his joy that makes us happy. Consider then, III. Its Important Influence. "The joy of the Lord is your strength." It is our strength, as health is the source of strength to the body. It gives vigor to the soul, and elasticity to the powers of the mind. It places the Christian on high vantage ground, where he can be strong in the Lord, and in the power of his might. The joy of the Lord is the Christian's strength, 1. In duties. How easy to the rejoicing Christian is every command! He runs with pleasure to do God's will. He feels that his yoke is easy, and his burden truly light. It is His strength, 2. In difficulties. Crosses will be cheerfully taken up. Mountains removed. Enemies overcome. The joyful Christian can do all things through Christ, &c. It is his strength, 3. In suffering. "I had fainted unless I had believed to see the goodness of the Lord," &c. He rejoices because, though the outward man perish, the inward man is renewed day by day. Besides, this joy sustains him, and prevents despondency. He reckons that the afflictions of the present time, &c. Romans 8:18, to end. 4. It is his joy in death. He feels that to live is Christ, but to die is gain. When nature is breaking up, nothing can yield him support but this. Friends cannot—riches cannot—ordinances cannot. But when heart and flesh fail, God is the strength of his heart, and his portion forever. Application Christian professors, is the joy of the Lord your strength? Then, 1. Cultivate it, by reading, meditation, and prayer—by close communion with God. By spiritual diligence, &c. Cultivate it earnestly, constantly, &c. 2. Appreciate it. How valuable it is or rather how invaluable! It is unspeakably glorious, and indescribably precious. 3. Exhibit it. It is your duty, that others may see and admire the grace of God that is within you. 4. Recommend it. How many are seek ing joy! Tell them of this; invite them to participate in it, refer them to its source and medium; speak of its freeness, fulness, &c. 5. Anticipate its consummation in glory. Path of the just as the shining light, which shineth more and more unto the perfect day. ======================================================================== CHAPTER 45: ISAIAH 12:3. THE WELLS OF SALVATION ======================================================================== Isaiah 12:3. The Wells of Salvation "Therefore with joy shall ye draw water out of the wells of salvation."—Isaiah 12:3. This chapter evidently refers to the glory of the gospel age. It appears to contain the church's triumph, in the manifestation of God as the salvation of his people, and the felicity with which they should receive the communications of his grace. The Jews generally adopted these words on the last day of the feast of tabernacles, when they went in companies to draw water from the pool of Siloam; and it was on one of these occasions that the blessed Redeemer stood up and cried,—"If any man thirst, let him come unto me and drink," &c.; John 7:37. Let us consider, I. The Water; II. The Wells; III. The Drawing; and IV. The Joy. I. The Water There is no metaphor more frequently employed, to set forth the blessings of the gospel, than that of water. It is employed by prophets; Isaiah 35:6; Isaiah 55:1; Ezekiel 36:3; by John, Revelation 21:6; and, as we have seen, by the Saviour himself; John 4:14. The blessings of the gospel may be compared to water on account, 1. Of their refreshing and fertilizing properties. As water refreshes the parched earth, so the mind receives peace and comfort, and is made fruitful by an experimental acquaintance with the blessing of redeeming grace. It is by the grace of God, that the barren desert of the soul is made to bud and blossom as the rose, and to wield fruits of righteousness to the glory of God. The blessings of the gospel may be likened to water, 2. For their purifying influence. Water is made use of to cleanse and purify; so, the blessings of salvation not only make us happier, but better. They remove the foul stains of nature's defilement, purify the conscience, and make the children of God a peculiar people, zealous of good works. 3. For their essentiality to life. Water is indispensable to human existence; so, the blessings of the gospel are essential to spiritual life; no life of justification, or holiness, or eternal life, without them. Often spoken of as living waters, water of life, &c. 4. For their adaptation to the universal family of man. Water is necessary to every country and climate; it suits men of all grades, and color, and rank; so, the blessings of the gospel are adapted to the exigencies of the whole human race. "Suited to every sinner's case, Who hears the joyful sound." Notice, II. The Wells. Properly speaking, God is the well or fountain, agreeably with his own statement, in reference to Israel, "Who had forsaken him, the living fountain," &c. In this sense, Christ is the channel or medium of communication; and the Holy Spirit, the water. But keeping up the figure of the text, we observe, 1. That Christ is a well of salvation. In him all the fulness of salvation is treasured up. He is full both of grace and truth. Hence, he addressed the woman of Samaria: "If thou hadst asked of me, I would have given thee living water," &c. 2. The Scriptures are wells of salvation. The prophecies are full of it; so are the gospels, and also the epistles. "Search the Scriptures," &c. "Able to make thee wise unto salvation," &c. 3. The ordinances are wells of salvation. Public preaching of the gospel: "Ho, every one that thirsteth," &c. Baptism, Lord's Supper, &c. Let us consider, III. The Drawing. "Ye shall draw water," &c. It implies, 1. That the wells are approached. We must come to the wells. "Draw near to God," &c. "Hear his word," &c. 2. There must be personal application. There must be an instrument; and the only one is believing prayer. "Whosoever shall call on the name of the Lord," &c. We must employ this instrument, and ask importunately and perseveringly for them. The application, 3. Must be continued. This water will be necessary through all our journey. "Weaker than a bruised reed, Grace we every moment need." Notice, IV. The Joy. "With joy ye shall draw water out of the wells of salvation." They draw the water of salvation with joy, 1. Because of its unrestricted freeness. Way to the wells is open, access easy, no cherubim with flaming sword to prevent the sinner's approach. Free to every rank and order of sinners. Free to each and every child of man. "Whosoever will, may come," &c. "Father invites, and the Spirit and the Bride say, Come," &c. And Christ says, "Him that cometh to me I will in no wise cast out." And not only are all invited, but there is— "Enough for all, enough for each, Enough for evermore." Like the sea, ever supplying the earth with water, yet ever full. Like the sun, ever shining, yet whose rays are undiminished in power and glory. They draw with joy. 2. Because of the gratuitous terms of communication. "Without money and without price" "Ask and receive." 3. Because of the felicity it affords. They who drink of these streams thirst no more after the perishing vanities of the world. They possess righteousness, peace and joy in the Holy Ghost. They draw with joy, 4. Because of the hope it inspires. This water is within them as a well of water springing up to eternal life This is the earnest or pledge of those waters that roll clear as crystal from between the throne of God and the Lamb, of which hey shall drink forever. And, as the poet sings, "The thoughts of such amazing bliss Should constant joys create." Application 1. Let us rejoice in the abundant provision made for us in the gospel. 2. Let thirsty souls freely partake, and live forever 3. Those who despise or neglect these streams must necessarily perish. ======================================================================== CHAPTER 46: GENESIS 28:11-22. JACOB'S VISION ======================================================================== Genesis 28:11-22. Jacob's Vision "And he lighted upon a certain place, and tarried here all night."—Genesis 28:11-22. Jacob was now fleeing from the face of Esau, and was on his way to Padanaram. The first day he journeyed about forty-eight miles, and arrived at a place originally called Luz, but which, on account of the vision he had there, he afterwards called Beth-el. There never was a scene more truly solemn and interesting, than that with which the patriarch was favored on this memorable occasion. It was designed for his instruction and support; and the devout Christian, in reviewing it in the spirit of devout contemplation, cannot fail to receive both information and comfort from it. Let us, then, notice, I. What Jacob saw on this Occasion. Overcome with the fatigue of the journey, he had selected a spot of ground for his couch, a stone for his pillow, and the outstretched canopy of heaven for his only covering. Wearied nature was recruiting her energies by balmy sleep, when God was pleased to manifest himself to his servant, through the medium of a striking vision or dream. 1. The object presented to his notice was a ladder. 2. Its position—Between heaven and earth, filling the whole of the vast space between the two. 3. Its base—Rested on the earth, close to the spot where he lay. 4. The top of it—Reached to heaven, the palace of Deity. 5. Above it—Watching it, and viewing it with complacency and delight, stood the Lord, Jehovah of Hosts. 6. Upon it—Were angels, the spiritual host of God, and they were ascending and descending as messengers, bearing tidings from heaven to earth, from God to man. The appearance of the ladder might be intended to illustrate, (1) The doctrine of divine providence. Both heaven and earth are under the divine government. Both worlds connected. God's eye constantly directed to the concerns of men. Angels minister to the necessities of the saints. This was eminently calculated to console the mind of Jacob in his present circumstances. It might be intended to prefigure, (2) The mediatorial work of Christ. Jesus is, emphatically, the sinners' ladder, or way to heaven. None can come to God but by him. He has reconciled heaven to earth. The Father looks upon men, through the work of his Son, with pleasure and delight. Angels, too, are now incorporated with believers, form a distinguished branch of this one family, and are all ministering spirits to those who shall be heirs of salvation; John 14:6; Hebrews 1:14. Notice, II. What Jacob heard. "And the Lord said, I am the Lord God of Abraham," &c. Here Deity, 1. Proclaimed himself the God of his fathers. "God of Abraham and Isaac," &c. He who had made them a separate people, distinguished them, blessed them, &c. Him whom they had worshipped, trusted, &c. 2. He promised him the possession of the country where he then was. "The land whereon thou liest," &c.; ver. 15. 3. He promised him a numerous progeny; and that of him should come the illustrious Messiah, in whom all the families of the earth should be blessed. 4. He promised him his divine presence and protection. "I am with thee, and will keep thee," &c. This promise extended to all times and to all places, and to the end of life. "I will not leave thee until I have done that which I have spoken," &c.; ver. 15. How condescending and gracious on the part of Deity! What comfort for Jacob! Yet how infinitely short of those rich promises given to believers in the gospel! Notice, III. What Jacob fed. "And Jacob awaked out of his sleep, and he said: Surely the Lord is in this place;" ver. 16. 1. He felt the influence of the Divine Presence. "The Lord is in this place." 2. He felt a sacred and solemn fear. "And he was afraid, and said: How dreadful is this place!" Where God is, how solemn! Angels prostrate themselves before him, &c. 3. He felt himself on the precincts of the heavenly world. "This is none other than the house of God, and the gate of heaven." Where God reveals his glory is heaven. He might well exclaim thus; for here he was surrounded with heavenly intelligences—had a vision of Jehovah, &c. Notice, IV. What Jacob did. 1. He expressed his solemn sense of the Divine Presence. Ver. 16, 17. 2. He erected and consecrated a memorial of the events of that eventful night. Took the stone—made a pillow—poured oil upon it—called the place Beth-el. How pious! God had honored him, and he now desired to erect a monument to his glory. How necessary to keep up in his mind a remembrance of God's gracious manifestation! How proper to give God a public profession of our love, and fear, and obedience! 3. He vowed obedience to the Lord. Seeing that God had thus engaged to bless and keep him, he now resolved, and publicly avowed his resolution to love God, and to serve him with all his life and substance; ver. 22 4. He went on his way in peace and safety. How could he fail to proceed in peace and safety, when the Omniscient God guided, and the Almighty God protected him? Yet, this privilege have all his saints. Application Learn, 1. The privileges of piety Divine manifestations, promises, &c. In ill thy ways acknowledge him," &c. 2 The duties of piety. God distinguishes his people, that they may be brought to holy obedience, and conformity to himself. "I beseech you, brethren, by the mercies of God," &c.; Romans 12:1. 3. The delights of public worship. God's house is indeed the gate of heaven. The way to heaven is through his house. 4. How glorious a place is heaven. Where the pure in heart shall see God, and dwell in his presence forever! ======================================================================== CHAPTER 47: JAM 2:23. MORAL CHARACTER OF ABRAHAM ======================================================================== James 2:23. Moral Character Of Abraham NO. III "Abraham believed God, and it was imputed unto him for righteousness: and he was called the friend of God."—James 2:23. Abraham's history would furnish abundance of matter for many discourses. It is full of rich and instructive incident. At present we shall only glance at those moral qualities which distinguished him as a good man, which have exalted him so highly in the rank of the ancient worthies, and which conferred upon him the truly honorable title of "The Friend of God." Among the moral excellences of the venerable patriarch, we notice, that he was distinguished, I. For strong and lively Faith in God This was the basis of all his other excellences. He believed God. Believed all he revealed, however it might appear opposed to sense and reason; yet he believed, implicitly relied upon God's testimony. In this, he honored the divine power, the divine wisdom, the divine goodness and veracity He believed in God as all-sufficient, for the accomplishment of all that he had spoken. His faith, evidently, too, had especial respect to the promised seed, the world's Redeemer. "For by faith he looked forward, and saw Christ's day, and was glad." All true and acceptable piety must be reared on the same foundation. "Without faith it is impossible," &c. He was distinguished, II. For his prompt and uniform Obedience His faith was living, and therefore it was productive of good works. He both believed God and obeyed him. When called to leave his home and country he obeyed When called to sacrifice his son, he obeyed In short, he listened to the Lord's voice and walked in all his commandments. True piety is a practical work; it is heard in the speech, and observed in the lives of God's people. He was distinguished, III. As a Man of public and private Devotion. It is recorded on the pages of sacred history, that wherever he went, "he erected an altar to the Lord." He publicly worshipped the living God. He did not attempt to conceal his attachment to Jehovah of Hosts. See Genesis 12:7, and Genesis 13:18. God demands our public homage, our visible profession. He also evidently cultivated family worship. In reference to him, God said: "For I know him, that he will command his children," &c.; Genesis 18:19. And there can be no doubt, that as "the friend of God," in secret he would hold regular, and close, and constant communion with him. He was distinguished, IV. For his Condescension and Peacefulness. There is no instance on record, of anything like lordly assumption and arrogance. How condescendingly he reasoned with Lot! and what an amiable pacific temper he displayed! Genesis 13:17. True religion is peaceable, gentle, and full of goodness, &c. He was eminent, V. For warm and genuine Hospitality. He kindly entertained strangers, and thus had angels for his guests, unawares; Genesis 18:1; Hebrews 13:9. He signalized himself, VI. As a true and distinguished Philanthropist. What a striking proof he gave of this, when he stood before the Lord, pleading on behalf of the devoted cities of the plain! Yes, his supplications on their behalf were so full of mercy, goodness, and sincerity, that, had there been but ten righteous persons in it, the displeasure and wrath of God would have been averted. True philanthropy is that which labors to engage heaven on the side of the miserable and distressed. He was distinguished, VII. For Goodness in all his Relative Stations in Life. He was a kind and tender husband, an affectionate father, and a humane and benevolent master. He set God before him; rejoiced to do his commandments; enjoyed his favor; and though not absolutely perfect, yet he was so truly devout and sincere, as to receive the exalted appellation of "the friend of God." He died in a good old age, full of faith and good works; and was raised to a high and distinguished station among the spirits who surround the throne. Application 1. Let us choose the God of Abraham for our God. 2. Let us imitate the righteous conduct of the pious patriarch. And let us, 3. Expect to form a part of that innumerable throng, "who have washed their robes, and made them white in the blood of the Lamb." ======================================================================== CHAPTER 48: 2TI 1:12. PAUL'S HAPPY EXPERIENCE ======================================================================== 2 Timothy 1:12. Paul's Happy Experience "I know whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day."—2 Timothy 1:12. The religion of Jesus does not produce a spirit of fear, but of love, and all power, and of a sound mind. It may expose a man to reproach, to persecution, and even to death; but secures support in trouble, the presence and smile of God in death, and an entrance through the gate into the new and blessed Jerusalem. In religion, if a man lose his life, he shall find it; and what he sacrifices for Christ, he shall receive back again, with ample recompense, at the resurrection of the just. With martyrdom before him, the apostle could remain composed; nay, he could even rejoice; "For he knew in whom he had believed," &c. Notice, I. The Apostle's Happy Retrospect. II. His Joyous Prospect. I. The Apostle's Happy Retrospect. "I know whom I have believed," &c. 1. He had believed in Christ. The circumstances connected with his conversion are fully detailed; how he was arrested on his way to Damascus—his blindness, visit of Ananias, baptism, &c.; his confession of his own life: "I am crucified with Christ, nevertheless 1 live, yet not I, but Christ liveth in me; and the life that I live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me." Galatians 2:20. 2. He had committed his soul to Christ He had committed his soul to Christ, that he might save it, Keep it, sanctify it. He had consecrated all his powers to promote his honor and glory in the world. He had devoted his all to Christ, and that forever. "Yea, doubtless, and I count all things but loss," &c. "God forbid that I should glory," &c. 3. He was experimentally satisfied with the object of his faith and trust. "I know whom I have believed," &c. He did not merely suspect or guess, but he was confident; there was no need for hesitation, he was conscious that Christ was his Saviour; he knew that he was relying upon him, and that his soul was in his divine keeping. It implies, also, satisfaction with the object of his faith. He not only knew, but was satisfied and happy; and made no scruple of making it all his glory and all his boast. Observe, II. His Joyous Prospect. "And I am persuaded that he is able to keep what I have committed to him," &c. 1. His prospect related to his preservation. That he should be kept; that his solemn deposit would be perfectly secure. And, if our souls are in Christ's hands, who shall harm them? Who can pluck them from thence? They shall be kept from all evil, and raised to eternal life. 2. His prospect rested on Christ's ability. "That he is able to keep." Yes, all power is his, both in heaven and on earth. "Able to save to the uttermost." His arm never wearies, for it is girt with omnipotence. 3. His prospect extended to the judgment-day. "Against that day." Day of solemn examination; day of destiny and doom; day of signal honor and reward to the saints. "Then will he own my worthless name Before his Father's face; And in the New Jerusalem Appoint my soul a place." Application 1. True religion is founded on knowledge. The Christian knows himself, and he knows Jesus Christ. The knowledge of his own misery has led him to value and accept the fulness of Christ. 2. True religion must be matter of personal experience. We must have the light of it in our minds, and the feeling sense of it in our hearts. It must be a matter of happy consciousness. 3. True religion ensures safety. Yes; the saints shall be kept by the power of God to eternal salvation. 4. True religion is full of hope. It gives a persuasion of public acceptance and distinction at the last day. ======================================================================== CHAPTER 49: ACT 18:21. IMPORTANCE OF REGULAR COMMUNION ======================================================================== Acts 18:21. Importance of Regular Communion "I must by all means keep this feast."—Acts 18:21. It is probable the apostle referred to the feast of the passover, where he would probably meet many old friends, and where he might have a very favorable opportunity of making known the doctrines of the cross of Christ. We select the passage as capable of being very naturally applied to the Christian feast of the Lord's Supper, where the friends of the Redeemer meet to hold communion with Jesus and with one another. With this use of the text we notice, I. That the ordinance of the supper is a feast. II. That Christ's disciples should by all means keep it. And, III. Some directions for the profitable keeping of the feast. I. The Lord's Supper is a Feast. As such, it was very beautifully and fully prefigured by the Jewish feast of the passover. The apostle states, that "Christ is our passover sacrificed for us." The symbolical elements are bread and wine; one the indispensable staff, and the other the richest luxury, of life. The spiritual provision is Jesus Christ, or rather the precious benefits flowing to us through his death; including pardon, peace, holiness, joy, and grace for every time of need. 1. It is a royal feast. Founded and prepared by the King of kings; Matthew 22:1, &c. 2. It is a love-feast. Where Christ's love is displayed to his people, and where they meet to exhibit their love to him, and to each other. 3. It is the Christian's family feast. Where the friends of the Redeemer meet together in their family capacity Where the elder brother is the head, and all the guests brethren. Notice, II. That Christ's Disciples should by all means keep this Feast. They should do so, 1. Because the Lord has commanded it. Plainly—affectionately—at a very interesting time. 2. Consistency demands it. We bear his name; profess to be his disciples. This is the Christian's distinctive ordinance, where they appear professedly as his witnesses and friends. 3. Safety demands it. No safety except in the way of Christ's commandments and ordinances. Sign of coldness and apathy, when the Lord's Supper is neglected. Often the precursor of apostacy, &c. 4. The Church demands it. She expects, and she expects reasonably, that her sons and daughters should be found in her solemn assemblies, especially at this holy fraternal feast. 5. The love of Christ demands it. Shall not that love which brought him to that solemn hour when it was instituted, that love which induced him to be our paschal lamb sacrificed for us; shall not the dying love of our blessed Jesus constrain us to keep this feast? 6. Our own true advantage demands it. At this feast the provision is rich, suitable, and abundant; we cannot regard it in the exercise of rightly regulated feelings, without receiving benefit to our souls. Here love will be inflamed. Faith strengthened. Hope brightened. Joy and peace abound. Soul be refreshed, and mount up as on the wings of eagles, &c. Let us then specify, III. Some Directions for rightly keeping this Feast. It should be kept, 1. With deep humiliation of mind. A sense of God's greatness, the Saviour's sufferings, our own unworthiness, &c., should produce this. Sink into the depths of selfabasement. 2. In the exercise of faith in Christ's precious blood. Without faith in Christ's blood we cannot be benefited by the feast. It is faith that receives and applies Christ's merits to the soul—that feeds upon him—lives by him, and through him, and in him. 3. With strong feelings of benevolent regard to our fellow-men. With complacent and strong love to the brethren, and compassion and charity to wards all men. 4. In hope of beholding the Saviour at his second coming. We must "show forth his death till no come." And we must look for this blesses! hope, the coming of the Saviour. Expect to be raised to hail his appearing, to mingle with his attendants, to be glorified with him, and to dwell in his presence for ever more. APPLICATION (1) Regular communicants at Christ's table, value and improve your privileges (2) To those who only occasionally commune, we say, Why be absent from the spiritual banquet? Do not slight your mercies. You are bound by every thing reasonable and sacred to keep this feast. (3) Invite the poor starving sons of men to come to the gospel feast, for "yet there is room." ======================================================================== CHAPTER 50: ACT 1:9. ASCENSION OF CHRIST ======================================================================== Acts 1:9. Ascension of Christ "While they beheld, he was taken up, and a cloud received him out of their sight."—Acts 1:9 The ascension of Jesus is a subject truly interesting to the contemplative Christian. It was the last link of that golden chain of events connected with the life and work of the Son of God upon earth. Notice, then, I. That the Ascension of Christ was previously typified and predicted. 1 It was typified, By the entrance of the High Priest, with the blood of the annual sacrifice, once a year into the holiest of all: Leviticus 16:1 Hebrews 9:7. The ascension of Christ, 2. Was predicted. (1) By David; Psalms 47:5; and Psalms 110:1 (2) By Daniel; Daniel 7:13,: Daniel 7:4. (3) By the Saviour himself: John 2:17. "I ascend," &c. Notice, II. The Circumstances connected with it 1. The time of his ascension. Forty days after his resurrection. He remained so long among his disciples, that they might be certain of his identity and resurrection; and that he might more fully instruct, qualify, and commission them for their great work 2. The place of his ascension. Mount Olivet. Most of the important events in the life of Christ were connected with mountains. Or. On one of these he delivered his famous sermon to the people. On another, was transfigured. On Mount Calvary, crucified. And now from Olivet he ascends to glory. 3. The circumstances connected with his ascension. He led his disciples out as far as Bethany, lifted up his hands, and blessed them; gave them, as his last act, an infallible sign of his love to them, and his interest in them. He came to bless men; and all his acts were for the benefit of mankind. He retained the same benevolent feeling to the last, "For while he blessed them, he was parted from them," &c. Notice, 4. The manner of his ascension. It was local, visible, real; as a proof of which, a cloud overshadowed him, and on its wings he arose to the throne of God. 5. The witnesses of his ascension. The disciples saw him ascend; and two angels attested the same fact. "While they looked up," &c.; Acts 10:11. 6. The place to which he ascended. The angels said he was ascended to heaven—to God's imperial palace—to the fullness of the Divine Presence. "I ascend to my Father," &c. "Far above all principality and power, even to the right hand of the majesty," &c. "Sit. thou on my right hand," &c. "Thy throne, O God," &c.; Hebrews 1:3, to end. Consider, III. The Grand End and Design of Christ's Ascension. 1. He ascended to show that he had finished his mediatorial work on earth. He had fulfilled all the terms and stipulations of the covenant he had made with the Father; John 17:1-4. 2. He ascended as a triumphant conqueror over all his enemies. Purged our sins—blotted out the handwriting, &c.—spoiled principalities and powers, &c.—overcame death and the grave. And now, therefore, in triumph he returns to his native kingdom and throne. 3. He ascended as the representative of his people, and took possession of heaven on their behalf. "I ascend lo my Father and to your Father," &c. "I go to prepare a place Cor you," &c.; John 19:1-3 4. He ascended that he might send down his Holy Spirit. "If I go away I will send the Holy Ghost," &c.; John 14:26, &c.; John 16:7 &c. He told his disciples to wait for this at Jerusalem; Acts 1:4. 5. He ascended that he might he the public advocate of his people in the court of heaven. Hebrews 6:20; Hebrews 7:25, &c.; Hebrews 9:24; 1 John 2:1. 6. He ascended that he might exercise dominion, and receive the homage of both worlds. "All things are put under his feet, and he is head over all things," &c.; Ephesians 1:21, Ephesians 1:22. He expects all the homage and service of saints on earth; and before him every knee shall bow, every tongue confess, all the host of heaven fall prostrate, &c.; Revelation 5:9, &c. 7. He ascended that he might receive to himself the spirits of departed saints. Stephen commended his spirit unto him. Paul also. He is the Lord of life and death, and he alone opens the gates of paradise, and bestows the crown of eternal life. Application (1) Let us rejoice in Christ's ascension. (2) Let us place all our concerns in his hands. (3) Approach the Father only through him. And (4) Look for his second and glorious appearance, when he shall come without a sin-offering unto salvation. ======================================================================== CHAPTER 51: ZECHARIAH 4:6. THE SPIRIT THE ONLY SOURCE OF SUCCESS ======================================================================== Zechariah 4:6. The Spirit the Only Source of Success "Not by might, nor by power, but by my Spirit saith the Lord of Hosts."—Zechariah 4:6. The Jews were now engaged in repairing the walls of their city, and rebuilding the temple of the Lord. Their enemies were numerous—difficulties almost insurmountable; consequently their prospects were often gloomy. The prophet was directed to encourage them; and he did this by assuring them that their undertaking would certainly succeed, for it was not by might, nor by power, but by the Spirit of the Lord of Hosts. These remarks are equally applicable to the erection of Christ's church on earth; and to this end we shall consider the sentiment of the text on the present occasion. Observe, then, I. On what Christ's Cause does not depend—not on human might or power. II. On what it does depend—the Spirit of the Lord of Hosts. And, III. The Advantages arising from this Arrangement. Notice, then, I. On what Christ's Cause does not depend. Not on human might or power. By Christ's cause, we mean the cause of his holy and redeemed church. That cause of truth, and piety, and love, which is destined to be established throughout the habitable earth. Observe, then, This cause is not by might nor power, as it does not depend, 1. On human patronage or authority. Human institutions require these—cannot dispense with them. But Christ's cause consults not the wishes of monarchs, seeks not the smiles and favors of the great and noble of the earth, and never prospered so well as when the princes and rulers of the world were combined against it. No sooner did the world smile upon this cause, and give it its ungodly support, than its beauty, spirituality, and power became seriously impaired. The storms of persecution never did half so much mischief to true religion, as the secularizing spirit introduced by Constantine, and afterwards extended by those identified with the Roman hierarchy. Christ's cause does not depend, 2. On human force, or the power of arms. These are necessary in the defence of earthly kingdoms, but quite unlawful in the support of the kingdom of Christ. See Christ's address to Peter, Matthew 26:51. Human force and arms may terrify, but will never convert; may compel men to drag their bodies into the outer court, but will never bring a sinner into the holiest of all. They make hypocrites and tinsel professors, but they never force men to possess the genuine spirit of true Christianity. Neither does Christ's cause depend, 3. On the carnal policy or wisdom of man. This is ever seen in the courts and cabinets of earthly princes. History of nations full of it. This is the base of the throne of Antichrist. But Christ's cause is in separably connected with truth and simplicity. Truth is her watchword—her defence is truth—and her success is only promoted by an extension of truth. Neither does it depend, 4. On the riches, learning, or eloquence of her friends. All these, when sanctified, are calculated to be useful; but they are not essential. See the selection Christ made; he did not call the rulers of the earth, nor yet Jewish Rabbies, to be the ministers of his kingdom, but he selected fishermen and tax-gathers; men without learning, or riches, or influence. And these, with a message hateful to the Jews, and foolishness to the Greeks, turned men from darkness to light and from the power of Satan unto God. But how did they do it? Because it was "not by might," &c. Observe, then, II. The Cause of Christ depends on the Spirit of God. "But by my Spirit, saith the Lord of Hosts." 1. The Spirit qualifies the instruments employed. "Who is sufficient for these things?" &c. Ministerial sufficiency is of God Moses and Aaron, Joshua, Caleb, Samson, and Jephtha were all imbued with it. So Isaiah—so the apostles waited for the Spirit in Jerusalem—so all gospel ministers are only rightly qualified in this way. The knowledge, zeal, and power of communication requisite, proceed only from the Spirit of God; 1 Corinthians 12:8, &c. 2. The Spirit makes the means effectual. The gospel is a sword, but the Spirit wields it—hammer, but the Spirit gives it force. It is powerful to enlighten—to convince—to subdue—to regenerate—to sanctify; but none of these things will be effected by the word alone. The gospel is "the power of God to salvation." "Our weapons are only mighty through God," &c. "Paul may plant," &c. Same remarks apply to prayer, praise, and every gospel ordinance and institution; which are all nothing without the Spirit of the Lord of Hosts; 1 Corinthians 3:7, &c. Notice then, III. The Advantages arising from this Arrangement. 1. It keeps the Church from despondency. "God is in the midst of her," &c.; Psalms 46:1-8. 2. It ensures success. God's work must be done—his plans cannot fail—all he has said shall be accomplished; Daniel 4:34. 3. It gives all the glory to God. None can glory in his presence. His wisdom contrived, his arm executed, and his Spirit effects the complete salvation of his people. Who is Paul, or Cephas, or Apollos? Who are ministers or friends 1 All worms of the earth; but the Saviour of the church is the Lord, by whom the heavens were created. All the angels and saints in heaven can sing, "Not unto us, but to thy name, O God, be all the glory." Application Observe, 1. The text does not exclude human instrumentality. God works by the use of means, in grace as well as in nature. These instruments are to be duly appreciated, and highly honored for their work's sake. 2. It shows the necessity of divine influence. How necessary that we feel its importance, and seek it by fervent and constant prayer. 3. The triumph of the church is certain. It has already survived the cruelty of Pharaoh, the combination of the Canaanitish kings—the fiery ordeal of a Herod, and of a Nero—the malignant purposes of a Julian, and the blood-thirsty attacks of French infidelity; and most assuredly, the truth is mighty above all things, and shall ultimately prevail; for its basis is laid in the immutable omnipotence of God. ======================================================================== CHAPTER 52: MARK 11:17. THE DUMB SPIRIT CAST OUT ======================================================================== Mark 11:17. The Dumb Spirit Cast Out "And one of the multitude answered and said unto him, Master, I have brought unto thee my son, which hath a dumb spirit."—Mark 11:17. In this affecting narrative we have three things, calculated both to instruct and profit us. I. The Case of the Sufferer. 1. He was under the influence of an evil spirit. Satan seems to have exerted great influence both on the bodies and souls of men, at the time of Christ's appearance on earth, Perhaps it was permitted, that Christ's power might be more manifest. This child is a fit emblem of the sinner—every man in his natural state under the power of the prince of darkness. Notice 2. The effects of this influence. (1) He was dumb. Gift of speech of incalculable worth. (2) He often tore him, and cast him into the fire and into the water; ver. 22. (3) The consequence was, he pined away. Health destroyed—constitution broken—symptoms of death were evident; ver. 18. (4) He had long been possessed, so that his case appeared hopeless; Mark 6:21. How applicable is the whole to the sinner's wretched condition! Dumb to prayer and praise; wretched, miserable, &c. In imminent danger; humanly speaking, hopeless. Notice, II. The Course adopted by the Father. 1. He brought him to Jesus. He had heard of him, seeks him out and presents his child before him. This was both wise and affectionate. 2. He confessed a previous error. "I spoke to thy disciples, and they could not;" ver. 18. None can save but Jesus. Instruments and ordinances are useful; but they only are so in bringing us to the true Physician. "None but Jesus, Can do helpless sinners good." "To whom shall we go, but unto thee. &c. 3. He fully states the case to Christ. He does this simply and earnestly, (see ver. 18;) details the whole. How necessary to tell Christ all our condition! He will condescend to hear; and it is a sign we feel our true state. 4. He presents a most fervent prayer on his behalf. "If thou canst do any thing for us, have compassion on us, and help us," ver. 24. He entreats compassion; then help; the one will always produce the other. He prayed with tears of love to his child—of anxiety, &c. His faith faltered a little as to the power of Christ. "If thou canst." He fully confided in his benevolence, &c. Let the convinced sinner come in like manner to Christ, only resting more implicitly on Christ's almighty arm; seeing "he is able to save to the uttermost," &c. Observe, then, III. The Cure wrought by Christ Notice, 1. The preliminaries of the cure. (1) Christ states the potency of faith. If thou canst believe, all things are possible." No fear of my power, if thy faith can lay fast hold of it. Faith can "remove the highest mountains," &c. All things possible to him who believeth, &c. (2) The man instantly exercises his faith. "Lord, I do believe." I feel every word of thine to be giving me additional confidence—all my energies are in this matter. (3) He laments, and strives against the remains of unbelief. "Help thou mine unbelief." He did this with tears; he felt, that Christ had thrown the cure upon his faith, and all his feelings were excited lest that faith should be insufficient. Observe, (4) Satan raged with increased fury—employed all his power to retain his possession. Child appeared as if dead in the dreadful conflict. 2. The cure itself. Christ now entered upon his blessed work of saving the child, and destroying he works of the devil; and, (1) He rebuked the foul spirit, and commanded him to come out. Christ's power made the spirit to tremble, and relinquish his possession;ver. 25. (2) He forbade his re-entrance. "And enter no more into him." How desirable this! how perfect the cure! how happy the child! (3) He took him by the hand, and he arose. He did this to comfort and encourage, to support and strengthen. Application 1. Learn Christ's all-sufficiency to save from all present and from all future evils. 2. Learn the right and acceptable way of coming to him—by persevering, believing prayer. 3. The success that shall invariably attend importunate application to him for his saving aid. He will hear—he will compassionate—he will save. ======================================================================== CHAPTER 53: MATTHEW 5:7. CHRISTIAN MERCY ======================================================================== Matthew 5:7. Christian Mercy "Blessed are the merciful; for they shall obtain mercy"—Matthew 5:7 We must take care in reading the promises, to observe, that they are invariably made to believers. Pardon and acceptance, peace and sanctification, can only be enjoyed through believing. And all the gracious declarations of God are only realized through the same medium. But after our acceptance, the present and future rewards which God has revealed to his people, will be bestowed in proportion to our Christian diligence and usefulness. Hence, a liberal Christian shall be established by liberal things; a useful Christian, who improves his talents, shall rule over many cities; and a Christian who suffers with and for Christ, is assured, that these sufferings shall work out for him "a far more exceeding and eternal weight of glory!" So, in the blessings pronounced by the Saviour, The peace-makers shall be called God's children; the mourners shall have comfort; the pure in heart shall see God and the merciful shall obtain mercy. The subject is Christian Mercy. Let us consider, Its Nature—Grounds—and Reward. I. The Nature of Christian Mercy. The word is derived from the Latin word, misericordia, which signifies pain of heart, arising from a sight of misery. It is commonly used, however, for goodness mildness, clemency, tenderness, and pity. It may be defined, a disposition of mind to feel for, and to relieve, the misery of those around us. We notice, then, that Christian mercy, 1. Has its seat in the heart. It is not a mere external quality or accomplishment; not a cold theoretical principle of the mind; but it is identified with all the feelings and sympathies of the soul. "Put on bowels of mercies;" Colossians 3:12. Christian mercy, 2. Is a supernatural quality. It does not dwell in the unrenewed nature of man. The capacity every human being possesses; the same as the human mind possesses a capacity for knowledge faith, &c. But it requires the stony principle to be taken away, and the heart of flesh implanted, before it can be rightly exercised. There may be much generosity and kindness of disposition; but Christian mercy is only produced by the softening influences of the Spirit on the heart. "The wisdom from above is full of mercy." James 3:17. Christian mercy is, 3. An active principle. It will be seen in producing works of mercy. Head will devise plans of mercy; tongue will plead in the cause of mercy; hands will distribute to the objects of mercy. Christian mercy will be manifested, (1) Towards the inferior animals. These are all God's creatures, who cares for them, watches over them, and supplies all their wants. "The beasts with food his hands supply And the young ravens when they cry." See Proverbs 12:10. We cannot give unnecessary pain to these, without insulting the great Being who made them, and without displaying the basest ingratitude for his goodness who has provided them for our use. It will be manifested, (2) To those of our fellow-creatures who are under bodily affliction and misery. To the hungry and starving; to the naked and homeless; to the widow and fatherless; and to those who are laboring under sickness and pain, we shall extend our hand of kindness and mercy. We shall not say, Be filled, be clothed, &c.; but shall minister to their necessities according as God hath blessed us. See Job's testimony, chap. Proverbs 31:13, &c. Psalms 112:4, &c. Also, the parable of the good Samaritan, and 1 John 3:17. It will extend, (3) To the spiritual miseries of our fellow-men. The Christian, while he attends to the cabinet, does not forget the jewel—to the house, does not overlook the inhabitant. He remembers there is a spirit in man; and the inspiration of the Almighty giveth him understanding. This spirit is precious; susceptible of the highest joys or the deepest woes! That it is fallen—in an apostate state—perishing for lack of knowledge. See this in David; "Rivers of water run down mine eyes," &c.; Psalms 119:150. Christ had compassion on the multitude, &c.; wept over Jerusalem, &c. Mercy to the soul, is the soul of mercy. Christian mercy will exert herself to snatch sinners as brands from the burning, &c. Instruction, exhortation, prayers, example, &c., will all be employed. Christian mercy will be manifested, (4) Towards our greatest enemies. The Saviour has plainly taught this, Matthew 5:44-45, &c. This, indeed, is the highest act of mercy; it is peculiarly Christian; nowhere else is it enforced; and by none else will it be practised. Hence, it is also enjoined: "If thine enemy hunger," &c.; Romans 12:20. So Christ also poured out his dying breath in prayer for his enemies, Luke 23:34. Notice, then, II. The Grounds of Christian Mercy. By what principles is the exercise of mercy enforced? We should be merciful, 1. Because it is strictly enjoined by God. God hath showed us what is good; one branch of which is, "to love God." We are to love our neighbor as ourselves: and the Saviour has beautifully shown us, in the parable of the good Samaritan, that every man is our neighbor, whose misery we can possibly remove. "Be ye merciful, as your Father," &c.; Luke 6:36. 2. Because we stand in constant need of divine mercy. "It is of the Lord's mercies that we are not consumed." His mercy compasses us about as a shield. Did he withdraw it, health and all the comforts of this life would be withdrawn; and before us there would be nothing but a fearful looking for of the great day of the Lord. Surely, if we are so totally dependent on God's mercy, we should manifest the same to our fellow-men. 3. Because our profession binds us to imitate Christ, who is the perfect pattern of mercy. How it shone in all his actions! How it was exhibited in all his sufferings! In him mercy was embodied. He was "the mercy promised to the fathers," &c. If we are his disciples, then we should walk even as he walked. 4. We should be merciful because of the true pleasure which is associated with acts of mercy. "It is more blessed to give than to receive." This will equally apply to acts of mercy. It is to resemble Deity in that exercise, in which God himself delighteth Who can avoid being happy, when they are the instruments of removing misery—giving consolation to the aching breast—wiping away the tear of wretchedness—and causing the heart of anguish to forget its misery, and to dance for joy! An angel is not capable of higher felicity, than the luxury of doing good. But we should be merciful, 5. Because it is an express condition of our obtaining mercy. "Blessed are the merciful, for they shall obtain mercy." He shall have judgment without mercy, who hath showed no mercy, Matthew 6:14-15, and Matthew 18:32. But let us consider, II. The Rewards of Christian Mercy. We have already referred to the declaration of the text: "He shall obtain mercy." but this promise is very comprehensive, and includes, at least, the following advantages: 1. A good name. To be called merciful, is to be associated with Deity in one of his most glorious titles, where he is called, "The Father of mercies." To be called great, or powerful, or learned, or rich, is insignificance itself, compared with the name of merciful. All men admire and speak well of mercy. "For such an one some would even dare to die." 2. They shall be peculiarly interested in the kind and merciful arrangements of Divine Providence. David explicitly states this. "Blessed is he who considereth the poor," &c.; Psalms 41:1-3; Psalms 119:9; Proverbs 3:9; Proverbs 19:7. The Lord counts it lent to himself; and he has engaged to repay it. I need not say, that God can do this by a thousand ways, which are quite easy to himself. We may rest assured, that he will not forget our labor of love. The merciful, 3. Are blessed with the prayers and blessings of the miserable whom they have relieved. The prayers, even of the poor, are not to be despised. God hears them when they cry, and often visits the objects of their supplications with his gracious regards. Job 29:1-16. The alms of Cornelius, as well as his prayers, had come up with acceptance before God. 4. They shall be blessed with the public approval of Christ at the last day. Such are now the recipients of his pardoning mercy; the objects of his especial care; and at last, when all nations are gathered before him, he will acknowledge all our acts of mercy, as done to himself; and will say to the merciful, "I was an hungered," &c., Matthew 25:34-40. Application 1. Let the exercise of mercy be pressed on all Christ's disciples. Cultivate it. Let it be exercised constantly. Let us rejoice in all opportunities of doing good. Keep the divine mercy before our eyes, as the copy we should imitate. 2. Let the mercy of God to us be highly valued. We need it daily. Only one channel for its communication—through Christ. Only one way to obtain it—by faith in his word. 3. The unmerciful shall have judgment without mercy. What a dreadful portion to the guilty sinner! ======================================================================== CHAPTER 54: 1CO 7:29-31. TIME CONSIDERED AND IMPROVED ======================================================================== 1 Corinthians 7:29-31. Time Considered and Improved "But this I say, brethren, the time is short it remaineth, that both they that have wives be as though they had none," &c.—1 Corinthians 7:29-31. The preciousness of time is universally admitted. None think of denying the truth; yet how few act under the influences it is calculated to produce! Time is that of which life is composed; and so truly rare and valuable is it, that we only possess a single moment of it at once; and our possession of another is matter of the greatest uncertainty! Let us, then, not only subscribe to the truth of the text, but embody its design in our experience, and exhibit it in our practice. In the text there is, I. A solemn and momentous Truth expressed; II. A Chain of practical Inferences deduced; and, III. An impressive and forcible Application made. Observe, I. A solemn and momentous Truth expressed. "Brethren, the time is short." There is a sense in which time, in its extended course from the creation to the present period, may be said to be short when viewed through the medium of the immutable mind of the Deity, with whom "a thousand years are but as one day; for when contrasted with the unmeasured and boundless eternity. But the text evidently refers to the time of human life—the period of our existence upon earth That which is the limit on man's probation, and the only seed-time in which he can sow for a golden harvest of immortal blessedness. That our time is short, will appear, 1. When contrasted with the lives of those in the antediluvian world. During that period, there is no account of the death of any in childhood or youth. And many, whose lives are recorded, lived to a very extended age. Adam lived 930 years; Seth lived 912 years; and Methuselah 969 years. How greatly abridged is human existence now! Truly, brethren, the time is short. This truth is evident, 2. When viewed through the medium of Scriptural representation. In order to render the descriptions of the divine word striking and impressive, the language of figure and metaphor is employed. Man's life is spoken of as "a day;" Job 14:6 : compared to the flight of an "eagle;" Job 9:26 : the "weaver's shuttle"—the "fading leaf"—the "withering grass"—and the "perishing flower;" Job 14:6. It is said to be a vapor. And, to present it in the shortest view possible, it is said to be "as nothing before God;" Psalms 39:5. 3. Our time is short, considered abstractly in itself. It has been computed, that a generation of human beings is limited to about thirty-four or thirty-five years. Suppose, however, we reckon on the data given by the Psa. ist, that is, threescore years and ten, or fourscore years. What is this, especially when the necessary deductions are made from it? Childhood and youth will subtract ten years. Sleep about one-third, or twenty years more. And how much must we reckon, as being uselessly, nay, criminally spent, which if possible had better be blotted out? It will be seen, that in this way, the man of seventy years, really and truly only lives about half that period. Then observe, the truth of our time being short is especially evident, if you consider, 4. The great amount of business that has to be crowded within its narrow limits. Here are the natural, relative, and civil duties of life, besides all the momentous concerns of religion and eternity "A charge to keep we have, A God to glorify; And never-dying souls to save, And fit them for the sky." On the present fleeting moments are suspended all the great concerns of an unending state of existence "A moment's time, an instant's space, Removes us to the heavenly place, Or shuts us up in hell!" Let us notice, II. The Chain of Practical Inferences the Apostle deduces from this Truth. "It remaineth, that both they that have wives be as though they had none," &c. The inferences all relate to the necessity of moderation in our attachment to, and use of, the things of the present fleeting state. He infers, 1. As to the endearing ties of social life. "They that have wives," &c. The inference is alike applicable to parents, children, friends, &c. These we are to love and do them all the good in our power. But we are not to idolize them; not reckon upon their continuance; we hold them by a very brittle and tender thread. Behold Abraham weeping over the remains of Sarah; Jacob over Rachel; Ezekiel bereft by a stroke, of the desire of his eyes &c.; Rachel refusing to be comforted &c. He infers, 2. As to the sorrows of life. "And they that weep as though they wept not." This world is truly a valley of tears! Many causes. But still, the Christian should not sorrow overmuch. He is not a permanent resident in it. "Then let our songs abound, And every tear be dry; We're marching through Immanuel's ground, To fairer worlds on high." But he infers, also, 3. As to the joys of time. "They that rejoice, as though they rejoiced not." The Christian has his joys, as well as his griefs. It is both his duty and privilege to rejoice in the Lord. But these must be moderated. "Rejoice with trembling." Not to be too much elated on this side Canaan. 4. As to the business of this life. "They that buy, as though they possessed not." Not to be too deeply immersed in worldly concerns. Not to be too anxious about the riches of time. Not to idolize created good. Not to be absorbed in our worldly possessions. If riches increase, not to set our hearts upon them. The rich fool. He infers, 5. As to the proper use of the world. "They that use this world, as not abusing it." To use the world is, with thankfulness to receive God's creatures, and to apply them to their intended design with moderation and prayer. To abuse it, is to pervert it—to waste it—to apply it to worthless and criminal purposes. To use it, is to act with it, and lay it out as stewards who must give a full and solemn account for its possession. To use it as a traveller uses the inn, where he tarries for the night; or as the passenger, who accommodates himself to the vessel till he reaches the destined port. Use it as the pilgrim does his staff, from which he derives assistance, till he arrives at the city of his habitation. Then notice, III. The impressive and forcible Application of this Truth. "For the fashion of this world passeth away." All the gaudy scenery of this world is perpetually changing, and, like some pompous gorgeous procession, passes away. Its riches, honors, power, all pass away. Its cities and empires pass away. The same applies to beauty, health, strength, and life itself; for they all pass away. The world itself is groaning with age; and speedily shall lose its present fashion, and be burnt up. Application (1) Highly prize and value time. (2) Wisely expend it. (3) Daily improve it. (4) Live for eternity; by living in Christ,—and to Christ,—and for Christ. (5) Be looking for the mercy of our Lord Jesus Christ to eternal life. ======================================================================== CHAPTER 55: PSALM 27:4. ATTACHMENT TO GOD'S HOUSE ======================================================================== Psalms 27:4. Attachment to God's House "One thing have I desired of the Lord, that will seek after; that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his temple."—Psalms 27:4. Among the various excellencies which distinguished the Psa. ist, none was more prominent than that of devout and hearty attachment to the house of God. When driven into solitude, his heart thirsted for the courts of the Lord's house, that he might again appear publicly before him. He could sincerely aver, "I have loved the habitation of thy house, and the place where thine honor dwelleth." He preferred even being a doorkeeper in God's house, to dwelling in the tents of wickedness. And in the language of the text, "One thing have I desired," &c. Let us, I. Illustrate the Psa. ist's Attachment to God's House, as expressed in the text. "One thing have I desired," &c. Notice, 1. The object of his attachment and desire. "The house of the Lord." God's house is where Deity dwells. In one sense he dwells everywhere—he fills heaven and earth with his presence. He has, however, two distinguished places of residence,—the heaven of heavens, and his church on earth: the one is his sublime and holy habitation, where he is surrounded with the light which no creature can possibly approach unto; in the other, viz., his church on earth, he manifests himself in his gracious regards to the children of his adopted family. Wherever two or three of his children meet together to worship him, that is the Lord's house, and he has pledged himself "to be in the midst of them." Observe, 2. The nature of his attachment and desire. He desires to "dwell in the house of the Lord," not merely to see it, or hear of it, but to be an abiding resident in it. Now our dwellings are places which we select and choose; where we generally may be found, and in which we take especial interest and delight. Thus the Psa. ist had chosen Zion as his most favored residence—here he went up statedly to worship, and its good he always sought; yea, it was his chief joy; Psalms 122., &c. 3. The extent and duration of his attachment and desire. "All the days of my life." He desired to dwell in it, even to the termination of his life. He desired not to exchange it until he should ascend to God's holy hill, and dwell at his right hand, where there are pleasures for evermore. And what place so suited to give experience and wisdom to the young—to preserve the middle aged from being swallowed up in cares,—or where the old can better wait for the fulness of God's salvation? 4. The great end of this attachment and desire. "That I may behold the beauty of the Lord, and inquire in his temple." (1) "To behold the beauty of the Lord." This is seen imprinted on universal nature. The heavens—the earth—and the sea are all full of the beauty and glory of God. But in his courts we see the beauty of holiness; his goodness, his compassion, and his grace—the beauties of redeeming love—his harmonious attributes—his affectionate heart—his smiling face. He desired, (2) To inquire in his temple. Perhaps in allusion to the ancient oracles to which the heathen warriors and others resorted, to ascertain the result of their undertakings. In God's house the most important and solemn queries are solved. Here, our inquiries after the way of pardon and peace and happiness are all satisfactorily answered. Here, too, the devotional soul can come to the throne of grace, and obtain mercy and grace to help in every time of need. Notice, 5. The preeminence of his attachment and desire. "One thing," &c. That is, above every thing else, and before every thing else. Many other things lawful, and many of them truly desirable but this he longed after more than all, "that he might dwell in the house of the Lord," &c. Then, notice, 6. The resolution connected with this attachment and desire. "And that will I seek after." He was not satisfied with wishing and desiring, but he would labor to obtain it. Seek after it with ardency of feeling, and with constancy and perseverance. How possible is it to multiply our privileges with care, and by seeking after them! We must be zealous, and faithful, and laborious in religion, if we intend to excel. 7. He had made the object of his soul's attachment a matter of prayer to God. "Desired it of the Lord." To give him ability and opportunities, and a disposition to appear before him in his courts. A prayer highly acceptable to God, and in every way likely to be answered. Let us. II. Vindicate his preeminent Attachment to the House of the Lord. We vindicate supreme attachment to God's house, 1. From the dignity it confers. What is the house of science or philosophy to this? What the senate, or the palace of an earthly monarch? Here Deity ever dwells to give audience to his saints. 2. From the happiness bestowed on its hallowed worshippers. Here light, conviction, pardon, peace, joy, and solid comfort, are richly and freely communicated. 3. From the invaluable lessons we learn in it. Of God's greatness, goodness, mercy, and doctrines of the cross. Duties of life. Perishableness of all created things. Value of God's favor, &c. David's feet well nigh slipped, till he went into God's house, &c. 4. From its resemblance to the heavenly temple. In the heavenly temple God displays his glory. There is the vision of God. So is he seen here; and loved, and feared, and praised. Presence of Christ; so he is always in the assemblies of his saints. There is the congregation of the saints union of angels, and scenes of holy joy and worship; so in his house below. "They sing the Lamb in hymns above, And we in hymns below." Heaven's joys are here anticipated, and the delights of God's house are happily expressed in the lines of the poet:— "I have been there, and oft would go; 'Tis like a little heaven below." Application 1. What true joy and peace they deprive themselves of who neglect God's house! 2. Let the subject administer reproof to the merely occasional worshipper; and, 3. Excite all the children of God to greater ardor and zeal for the prosperity of God's house. ======================================================================== CHAPTER 56: MATTHEW 11:29-30. CHRIST'S YOKE ======================================================================== Matthew 11:29-30. Christ's Yoke "Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest into your souls. For my yoke is easy, and my burden is light."—Matthew 11:29, Matthew 11:30. The chapter from which the text is selected, commences by recording a message sent from John to Christ, and Christ's reply to that message, ver. 3-6. Christ gives a very high account of the character of John , 7-11; he then censures the people for their neglect both of John's ministry and his own, and shows them what vain pretexts they adopted for neglecting the discourses delivered to them. He then pronounces the doom of Chorazin, Bethsaida, and Capernaum, and concludes by he moving and affectionate invitation of the text, "Take my yoke," &c. Notice, I. The Yoke he imposes. "Take my yoke upon you." A yoke is that which is placed on the neck of the ox, and by which it is placed under restraint. Christ uses the figure to denote, that his religion has its laws and restraints. There is, 1. The yoke of Christ's doctrine. It demands the prostration of our minds before him. Reception of the humiliating and mysterious doctrines of the cross—those doctrines which are to the Jews a stumbling-block, and to the Greeks foolishness. "By grace are ye saved," &c. 2. The yoke of Christ's laws. He has not abrogated the moral law, but explained, spiritualized, and enlarged it. Love to enemies, &c. See Matthew 5:6, Matthew 5:7. No true disciples without obedience. "Ye are my friends," &c. "If ye love me, keep my commandments." 3. The yoke of Christ's cross. "If any man will be my disciple, let him take up his cross," &c. This implies very much. Public profession of Christ—self-denial. If necessary, abandonment of friends, wife, children, houses, land, yea, life itself, for Christ's sake. Notice, II. The Lessons he communicates. "And learn of me," &c. We are to learn of him, both the doctrines he teaches, he law he enjoins, and the sacrifices he demands. We are to learn of him, 1. By hearkening to the words of his mouth. He is our prophet, to whom we are always to repair, and to hear him always. "Grace and truth came by Jesus Christ." God enjoins it imperatively upon us, "Hear ye him." 2. By imitating his example. He is our perfect exemplar. He does not enjoin any duty but what he embodied in his own blessed life. He has trod the path, and we are to follow him, and walk in his steps. 3. By imbibing his spirit. "For I am meek and lowly in heart." We are to have within us Christ's lowly and humble mind. "If any man hath not the spirit of Christ, he is none of his." True piety humbles the mind, and makes the temper gentle and meek. Notice, III. The Blessing he promises. "And ye shall find rest unto your souls." Bodily rest is truly sweet and indispensable, but how much more precious is rest to the soul! The promise includes, 1. Rest from the bondage of sin. No labor or toil more severe and cruel, and accompanied with more misery than this. Wretched bondage indeed! Satan's slave. Vassalage of sin, &c. 2. Rest from inward disquietude. Wicked like the troubled sea, restless and agitated. No peace, saith my God, to the wicked—but fear—unceasing dread. "Being justified, we have peace with God," &c. "Cloud of transgressions blotted out." Soul can sing, "Now I have found the ground wherein, Sure my soul's anchor may remain; The wounds of Jesus, for my sin, Before the world's foundation slain, Whose mercy shall unshaken stay, When heaven and earth are fled away." 3. Eternal rest in heaven. "There remaineth, therefore, a rest to the people of God." From toil, conflict, sorrow, suffering, crosses, &c. Full, uninterrupted, and everlasting; Revelation 14:13 To induce sinners to comply with his invitation, observe, IV. The motive he adduces. "For my yoke is easy, and my burden is light." It is so, 1. When contrasted with the yoke of sin. "What fruit had ye in those things whereof ye are now ashamed?" The yoke of sin is full of the gall of bitterness, and the wages thereof is death. It is so, 2. Compared with any of the various forms or modifications of Paganism. These are full of the habitations of cruelty. The whole of these systems are written in the blood of their unhappy votaries. Immolated children—burning widows —torture—groans—devastation, and death in its most terrific and appalling forms. Christ's yoke is full of mercy, gentleness, peace, and purity. Goodness its essential feature. 3. It is so when compared with the Jewish dispensation. And that was divine, from heaven, &c. Yet a yoke which they were unable to bear. Consider their numerous services, sacrifices, purifications gifts, &c., &c. 4. It is so in itself Nothing irrational, nothing degrading, nothing oppressive in Christ's yoke. "His commandments are not grievous." To love God. To believe in Jesus. To be subject to the laws of God, and to the directions and influences of the Spirit. To be full of the fruits of goodness, &c. 5. It is so in the support which is afforded. Sufficiency of direction and of strength to bear it; and an abundance of peace and joy in the Lord Jesus Christ. "My grace is sufficient for thee." "We can do all things through Christ," &c. Application 1. Appeal to the infatuated slave of sin on the folly of his course. 2. Invite all to try Christ's yoke. Encourage Christ's disciples to follow the Lamb whithersoever he goeth." ======================================================================== CHAPTER 57: MATTHEW 2:11. THE VISIT OF THE WISE MEN TO CHRIST ======================================================================== Matthew 2:11. The Visit of the Wise Men to Christ "And when they were come into the house, they saw the young child, with Mary his mother," &c.—Matthew 2:11. There were several very illustrious events connected with the incarnation of Christ. One of these preceded his birth, viz., the annunciation by the angel to Mary, "Fear not, Mary, for thou hast found favor with God, and, behold, thou shalt conceive in thy womb, and bring forth a son," &c.; Luke 1:30. Then there was the appearance of the celestial choir, over the plains of Bethlehem, when they told the astonished shepherds, that there was "born a Saviour, Christ the Lord" &c.; Luke 2:13. And last of all, about thirteen days after his birth, there was the visit of the eastern sages, who came from afar to yield their homage, and to present their gifts, to the new-born Prince of Life, and Lord of Glory. Let us notice, I. The Persons. II. The Journey. III. The Worship. And IV The Lessons suggested by the whole. I. The Persons. 1. Their designation. They are styled wise men, in the original, Magi: the term is applied in Scripture to those who studied astrology, and professed soothsaying and necromancy. The name is often applied to learned persons in general, and particularly to those skilled in astronomy. Very likely such were the persons in the text. Observe, 2. The country from whence they came. "From the East." Some have supposed that they came from Arabia; and that they are alluded to in Psalms 72:10. But this was south of Judea. Others say, from Chaldea; but this was north. Most likely, therefore, from Persia, as this is east; and especially as astronomy had long been pur sued, and formed a favorite study with the Persians. Observe, II. The Journey. 1. The cause of it. The appearance of a star, not a new planet, but some brilliant light, or fiery meteor; perhaps, that heavenly lustre be held by the shepherds; Luke 2:9. At this time, there was a general expectation that some celebrated person would appear. The Jews were expecting their long-predicted deliverer, the Messiah. The wise men viewed the meteor or star as ominous, portending some great event; and they followed its movements. 2. The journey itself. One of twelve or fourteen days; connected with great fatigue, expense, and danger. 3. Its termination. They pursued their way and persevered, until they arrived at the place where they found the young child, &c. III. The Worship they presented. "They fell down," &c. In this they manifested, 1. Great faith. How unlikely to the eye of sense, that this babe was to be an illustrious prince. All appearances against it. Poor village humble parents—nothing great—no palace nor splendor, &c.; yet despite of this hey received him as God's Son, the world's Messiah, and worshipped him as such. 2. Great humility. "Fell down at his feet." 3. Great reverence. "And they worshipped him." Gave to him supreme honors. 4. Great generosity and self-devotion. Opened their treasures, and presented to urn "gold, and frankincense, and myrrh." The very best their country yielded. Some say, gold they offered him as a Prince; frankincense, as a Priest; and myrrh, as the Messiah, who should be cut off for the sins of the people. Others say, gold, as denoting their faith in him; the frankincense of devotion; and the myrrh of self-denial. Notice, IV. The Lessons suggested by the whole. It presents, 1. A tacit and public reproof to the Jews. They paid no regard to the event; received him not. Even the priests at Jerusalem, who directed the wise men, moved not one step themselves. Reserved for strangers—Gentiles, to do honor to the appearance of the Saviour of the world. It presents, 2. An interesting illustration of Divine Providence. By the visit of the wise men, and the presents they brought, it is likely that the holy family were provided with means to go and remain in Egypt, during the life of the murderous Herod; the beasts gave Christ a dwelling and a cradle; the fish yielded him tribute-money; the Persian Magi supported him in his exile; and the rich gave him a tomb at his death. 3. The true way to obtain wisdom and salvation. To observe the signs God places before us To follow the leadings of the star of revelation, which is as a light shining in a dark place. The star of a preached gospel; for ministers are stars in the hand of Christ. The star of the Spirit's operation, "until the day dawn, and the day-star arise in your hearts;" 2 Peter 1:19. 4. The homage which Jesus expects from his people. We must give him the gold of our heart's love and confidence; the incense of our prayers and praise; and the myrrh of our obedience and self-denial. "If any man will be my disciple, let him take up his cross and follow me." 5. Those who neglect the star of Christ must remain in darkness, unbelief, and sin And "he that believeth not in Christ is condemned already, and the wrath of God abideth on him." ======================================================================== CHAPTER 58: LUKE 7:37-38. THE WOMAN THAT WAS A SINNER ======================================================================== Luke 7:37-38. The Woman That Was a Sinner "And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment."—Luke 7:37, Luke 7:38. Observe, in this very interesting narrative, I. The Person described. II. The Course she adopted. And, III. The Public Testimony she received. Notice, I. The Person described. "And, behold, a woman in the city which was a sinner." 1. She was a sinner. And this applies to all the children of the human family. "All have sinned," &c. In common, then, with others, she possessed a depraved nature—heart of unbelief—practically delinquent, &c. But there can be no doubt, that she was, 2. A notorious sinner. Distinguished as such. There are degrees of sin. It has been supposed that she was a public woman—abandoned, dissipated, and universally known as such. A sinner above most of the inhabitants where she dwelt. But it is equally evident, 3. That she was a mourning and deeply-penitent sinner. Her eyes had been opened—her heart deeply affected with her lost estate. An anxious Christ-seeking sinner. This leads us, therefore, to contemplate II. The Course which she adopted. "When she knew that Jesus sat at meat," &c. She had heard of Jesus Most likely, had been brought to her present state by his heavenly discourses; and knowing now where he was to be found she hastens to the house where he sat at meat, &c. Observe in her conduct. 1. Strong desires after the Saviour. It must have been no small cross, for such a person as herself to venture into the dwelling of a proud, imperious, self righteous Pharisee. Notwithstanding, hear ing that Christ was there, she overcame the difficulty, and came into his presence. Notice, 2. Her deep humility and lowliness of mind. Christ was reclining on a couch, as it is the custom in the East; she did not, therefore, intrude her presence so as to interrupt the Saviour, but took the lowest place, and "stood at his feet, behind him." Observe, 3 Her signs of deep contrition. "She bathed his feet with tears." Her soul appeared to be melted within her, and to flow so copiously as to provide a stream sufficient to wash the precious feet of Christ! "Blessed are they that mourn," &c. "They that sow in tears shall reap in joy." Observe, 4. Her true and hearty affection to Christ. "She wiped his feet with the hair of her head, and kissed his feet." Her hair, that which is generally the pride of her sex, she employs as a towel; and with glowing ardor of attachment, she ceases not to salute his feet. Notice, 5. Her liberality and devotedness to Christ. She brings a precious box of fragrant ointment, worth about ten pounds of our money, and pours it upon him, and thus anointed his feet. Perhaps, this was of the best she possessed of an earthly nature, probably her all; yet it is freely and cheerfully devoted to Christ. The power of Christ's constraining love. If this person was Mary Magdalene, as is generally supposed, it was followed, 6. By a life worthy of the public profession she now made. She attended Christ in many of his journeys—was one of the noble three who stood near his cross, when his disciples had forsaken him and fled—and was with the first at the tomb, on the illustrious morn when he arose from the dead. Let us notice, then, III. The Public Testimony she received. She had honored Jesus; and he now honors her, by testifying of her. 1. He testified to her forgiveness. He said, "Thy sins are forgiven thee" ver. 48. Pharisee condemned her; ver. 39. Now Jesus justifies her—pronounces her pardoned. 2. He testified to her faith as the instrumental cause Thy faith hath saved thee;" ver. 50 Faith is the eye fixed on the crucified Saviour, which brings the virtue of Christ's blood to the healing of the soul; John 3:14, &c. Faith lays hold of the horn of salvation—runs into the refuge—trusts entirely in Christ—and accepts of God's unspeakable gift. 3. He testified to the greatness of her love. See the parable, and the application of it, from ver. 40 to 47. 4. He testified to his approval and acceptance of her. He said to her, "Go in peace." "My peace I give unto you," &c. "Being justified, we have peace," &c. "Preaching peace by Jesus Christ." Kingdom of God, righteousness, peace, &c. Application Learn, 1. The condescension of Christ. 2. The riches of his grace. 3. His power and willingness to save the chief of sinners. 4. The true way of coming to Christ. 5. The effects of true love to Him. ======================================================================== CHAPTER 59: LUKE 16:8. THE CHILDREN OF LIGHT REPROVED ======================================================================== Luke 16:8. The Children of Light Reproved "The children of this world are, in their generation, wiser than the children of light."—Luke 16:8. The text is part of the conclusion of the parable of the unjust steward; whose conduct is detailed at length in the preceding verses. His conduct is held up as a specimen of that foresight and worldly prudence which so often characterizes the conduct of men in reference to the things of time. He is not commended for his unfaithfulness to his master; nor for his wicked prostitution of his substance, in laying a foundation for his own welfare; but for the care he took in making provision for his future wants. And in this, his conduct conveys a powerful reproof to the servants of God, who are seldom so intent and wise, in matters of greater value, and of eternal importance. "For the children of this world are wiser," &c. Let us, I. Describe the Characters specified. "Children of this world," and "children of light." 1. Children of this world. Those who are truly of it—who love it—who possess its spirit—act upon its maxims—follow its vanities and fashions—unrenewed, and strangers to the grace of God—the subjects of him who is the "god of this world." 2. Children of light—Are the regenerated sons of God, who is light, and in whom is no darkness. Those who possess the light of saving knowledge, of sanctifying grace, and the light of God's reconciled countenance. Children of light are of the day—love the light of God's law—possess the light of his Spirit—enjoy the light of peace and hope—and are heirs to the light of eternal glory. These two classes comprise the whole human family. All men are the children of this world or the children of light, servants of God or Mammon. Let us, II. Illustrate the Declaration made. "The children of this world are wiser in their generation than the children of light." Not really and truly so. One ray of gracious light is worth more than all the riches of the world. Neither is it universally true, that they are more sagacious and foreseeing. There are exceptions to the rule in both classes. Many worldly men are indolent, imprudent, and reckless. Many pious persons are wise, diligent, steady, and zealous in the pursuit of eternal life. But it is a general truth, that worldly men do often excel in a prudent attention to the future. As it relates to the things of this world, they are often, 1. More prudent and sagacious in laying their plans. How they scheme, and contrive, and try various expedients, to ensure success! Very frequently how dull the children of light! Often, 2. More warm and ardent in pursuing them. All their energies are brought to bear upon them; the soul absorbed. Children of light often listless, and cold, and formal. Often they are, 3. More diligent and indefatigable. Rise early, and sit up late, to follow out their schemes. Allow nothing to divert them. Make ease, and pleasure, and recreation subordinate to their worldly objects. Children of light often indolent and careless. Deal with a slack hand, &c. Often 4. More self-denying and persevering. They overcome difficulties, make any sacrifice, and toil like slaves, and persevere in their wearying pursuits, without interruption or cessation, for months and years together. All times and seasons are improved, until the object is realized How the zeal of the children of light intermits! What declensions, and inconstancy, &c. Let us, then, III. Attempt a practical Improvement of the Text. 1. Let the children of light, (1) Be deeply humbled. Ought they to be outstripped by those who are running for a fading crown—a wreath of withering flowers—riches that rust—pleasures of a moment's duration? Surely not! Let the fact produce prostration at the footstool of God's mercy. (2) Be stimulated to diligence. Let them contemplate the superiority of the riches they are laboring to obtain. The riches of God's grace—are they not more suited to man's exigencies than worldly treasures? More certain and more en during? Then let every nerve be strained; and let them agonize to obtain the crown set before them. (3) Let them set Christ's example be fore them. He is the Christian's pattern And how did he labor? Was it not his meat and drink to do his Father's will? (4) Seek the reviving aids of the Holy Spirit. He only can quicken, support, and strengthen. With his assistance they can do all things. 2. Let the children of the world consider, (1) How uncertain and unsatisfying is the world, which they are pursuing. (2) How precious the soul which they are neglecting. (3) How fearful the eternity to which they are hastening, thoughtlessly and unprepared. Let them be truly wise, and seek the riches which will endure forever and ever. See the case of the rich fool, and be serious, before it be too late. God now invites them to seek his face; and if they come to him truly and sincerely, through Jesus Christ, he will make them heirs of the joys of eternal life ======================================================================== CHAPTER 60: PHP 2:1. CONSOLATION IN CHRIST ======================================================================== Php_2:1. Consolation In Christ If there be, therefore, any consolation in Christ."—Php_2:1. Christ is God's grand depositary of spiritual blessings for the children of men. In him is treasured up a fulness of grace and truth. There is wisdom for the ignorant, pardon for the guilty, peace for the distracted, and salvation for the lost. Among the rest of the blessings treasured up in him, is consolation; which ought to be preeminently valuable to man, who is "born to trouble, as the sparks fly upward." We shall endeavor to show, I. That true and real Consolation is in Christ. Simeon, who was waiting for the Messiah, is said to have waited for the "consolation of Israel;" Luke 2:25. Paul says, that our "consolation aboundeth by Christ;" 2 Corinthians 1:5. And that these statements are founded in truth, will appear when we remember that consolation is associated with every thing connected with Christ. 1. His name is full of consolation. Especially his name Jesus—the Saviour; man's only deliverer from the wrath to come. His name Christ—the anointed Son of God, the anointed Messiah of the world. Yes, his very name "Is music in the sinner's ears, 'Tis life, and health, and peace." There is consolation, 2. In the constitution of his person. That he is divine; therefore possessed of all dignity and virtue, and ability to save to the uttermost. That he is really human; bone of our bone, flesh of our flesh. The kinsman of the slave, having the nature of him for whom he came to atone. Capable of suffering; and his sufferings possessing infinite efficacy and value. God's only-begotten Son; and man's brother and friend. There is consolation, 3. In the work he effected. Magnified the law; opened the gates of heaven, by the shedding of his blood; and procured all the sanctifying influences of the Holy Spirit. Died, the just for the unjust, that he might bring man to God. There is consolation 4. In the offices he bears. He is the true Prophet, and enlightens man. He is the Priest of the Christian economy, and has offered up an eternal sacrifice for sin. He is the King of kings, and his throne shall endure forever and ever. There is consolation, 5. In the station he now occupies. Our intercessor before God. Our advocate with the Father. By whom we treat with Deity, and have our prayers, services, and persons accepted. And by whom God descends to shed his love abroad in our hearts, and to give us grace for even time of need. Let us then consider, II. For whom there is Consolation in Christ. 1. For the convicted sinner. He who has had his eyes opened to behold his sin and misery. Who sees his poverty, and nakedness, and danger. Christ presents himself before him as a refuge from the storm; and as a cover from the tempest which threatens him with destruction. Yes, he proclaims aloud, that "all manner of sin and blasphemy shall be forgiven unto men," &c. 2. There is consolation in Christ for the contrite. The gospel is especially presented to the brokenhearted. "Blessed are they that mourn," &c. To that man he has engaged to look, who is poor, &c. He says, Be of good cheer—only believe—thy sins are forgiven thee. 3. There is consolation for afflicted and tempted believers. They have a sympathizing High-priest, "Who knows what sore temptations mean, For he has felt the same." In all their affliction he is afflicted. He is ever with them; and his grace is all sufficient for them. He will hold them, and keep them to eternal life; and they shall never perish. 4. There is consolation in Christ for dying Christians. He hath overcome death for them. Destroyed its sting. Chartered it, and employs it for the Christian's well-being. Yes, death is theirs. And because Christ lives, they shall live also. His presence irradiates the valley; and his rod and stall comfort them. They die in Jesus, and are blessed evermore. 5. There is everlasting consolation in Christ for the spirits of the glorified in heaven. 2 Thessalonians 2:16. Yes, he gives them a mansion of glory—crowns them with eternal life—leads them in the flowery meads of paradise—gives them free access to the tree of life—and they are forever with the Lord. Application Learn, 1. Where there is true consolation—in Christ. And in him, it is rich, abundant, suitable, and eternal. 2. It is in him only. Not in sin or the world. Not in Moses or the law. Not in a name or a profession. But in Christ. And he who receives a whole Christ, for all the purposes of salvation, shall receive all that consolation which is treasured up in him. ======================================================================== CHAPTER 61: JOHN 19:25-26. NEARNESS TO THE CROSS ======================================================================== John 19:25-26. Nearness to the Cross "Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus, therefore, saw his mother, and the disciple standing by, whom he loved, he saith unto his mother, Woman, behold thy son!"—John 19:25, John 19:26. In this interesting and affecting narrative, let us consider. I. The Persons. II. Their Situation. And, III. The Instruction it furnishes. I. The Persons presented to our Notice. There were, 1. The three Maries. The pious and afflicted mother of the Redeemer—his mother's sister—and the affectionate and faithful Magdalene. Peter, and the rest of the disciples, with one exception, all fled. Multitudes joining the cruel clamors of Christ's murderers. Surrounded by the soldiery, &c. Yet these noble heroines abide near his sacred person, and remain enchained by unconquerable love to the melancholy spot. Their very names are fragrant to the pious soul, and their memories will be revered forever. There was also, 2. The disciple whom Jesus loved. That is, the beloved John. Christ loved all his disciples, but John seems ever to nave had a larger share than the rest. He was one of the privileged three who were with him on the mount of transfiguration, and in the garden. It was he who leaned on Jesus' bosom at the last supper. We do not profess to assign a reason for this superiority of attachment. We may remark, however, that he was early called by the Saviour, the youngest disciple perhaps, it is not too much to say, that he seems to have possessed most of the Spirit of Christ: and he proved by his present station, the greatness and constancy of his love to Jesus, over the rest, who had forsaken him and fled. Notice, II. Their Situation. "Near the cross of Christ." 1. Many were there out of curiosity. To witness the execution. 2. Many there out of hatred to the illustrious Sufferer. They had long thirsted for his life. They had maligned his reputation—falsified his character—attributed his works to demons—published him as an impostor—and now, with infernal joy, they hasten to see his death, crying aloud, "His blood be upon us, and upon our children!" "He saved others, himself he cannot save." 3. Many were there officially. The executioners, the officers to arrange the business of death, the soldiers, &c. But the Maries, and the beloved John, were there, (1) As his weeping friends. There to sympathize with him—there to show, that their love was unabated—their attachment as great and ardent as ever. They were there, (2) As his public disciples. Went with him as far as it was possible for them. Were not prevented by fear, or conjectures as to the prudence of their conduct. As his soldiers, they were with him in the midst of his enemies, in the thickest part of the battle. And did not the advantages of the situation amply reward them for their love and fidelity to Jesus? They saw the Redeemer's unshaken fortitude in death; the opening of the crimson fountain for sin. They were spectators of all the prodigies which accompanied his death. The darkness—the earthquake, &c. They received his last affectionate look; heard his last words to the dying malefactor—the solemn accents, "It is finished," when he gave up the ghost. They were there, (3) As his servants, to receive his dying commands. And he did publicly recognise them, notwithstanding the clamor of the mob, and the agony he was enduring, and laid his parting injunctions upon them. To his mother he said, "Behold thy son"—receive him, care for him, and love him as thy companion, in the stead of him who is now leaving thee. To John he said, "Behold thy mother"—be to her an affectionate son, I commend her to thy kind attention and affectionate care, sympathize with her—heal her wounds as far as possible—remember, she is the legacy left to thee by thy dying Saviour and friend. "And he took her from that hour to his own home." Notice, III. The Instruction which it furnishes. Here we are taught, 1. The importance of filial piety. Behold the Son of God when performing the solemn work of redemption, still feeling for his mother, and displaying to her his filial attachment, in consigning her to the care of the beloved disciple. What an address is this to young people, especially those professing godliness! 2. The weakness of human nature. Where are all those who had heard Christ's discourses, who had received healing, and sight, and life from his blessed hand? Where is the bold and daring Peter, with his drawn sword, ready to go with him to death? "Let him that thinketh he standeth, take heed lest he fall." He that trusteth in his own heart is a fool. 3 The unconquerable power of love. It was love to Jesus that led them to the cross, and nothing but love will constrain men to take up the cross, and to deny themselves, and follow Christ. Love makes us cheerfully obedient, and enables us to count all things but loss, for the excellency of the knowledge of Christ Jesus our Lord. Cant. John 8:6, John 8:7. 4. The importance of Christian beneficence. Jesus now commends the poor and afflicted of his people to the tender regards of his disciples, and says, "Whatsoever ye do to them, even the gift of a cup of cold water in my name, ye do it unto me." Application 1. Let the believer live near to the cross; And, 2. Let the sinner repair to it, and behold the Lamb of God, who taketh away the sins of the world." 3. And let he impenitent remember that the doctrines of the cross will be to every soul of man either the savor of life unto life, or of death into death. ======================================================================== CHAPTER 62: ROMANS 2:4. LONG-SUFFERING OF GOD DESPISED ======================================================================== Romans 2:4. Long-Suffering of God Despised "Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?" Romans 2:4. The goodness of God is impressed on all his works. "The earth is full of the goodness of the Lord." "He is good to all, and his tender mercies are over all his works." Forbearance is that disposition in Deity which causes him to withhold punishment when it is justly due; to restrain his wrath, when it might be righteously poured out on the heads of his enemies. Forbearance is the result of his infinite goodness—long-suffering is forbearance extended, carried out, day after day, and year after year, although the sinner is increasing in the number and enormity of his sins. Now let us contemplate, I. The Greatness of the Divine Long-suffering. This will appear if we consider, 1. The infinite dignity of the Being against whom all sin is committed. Sin is not an evil which affects an inferior, or attacks an equal; but it is rebellion against the great Being who fills heaven and earth with his glory. If we consider, 2. That he is perfectly acquainted with every sin committed against him. He sees the rise, progress, and result of every evil act—he sees what the sinner does, and what he would do were he not restrained or prevented. He sees every sin in its aggravations, and in its effects on others. He sees the just punishment every sin deserves. If we consider, 3. The love of purity which is essential to his character. Every sin is full of abomination in his sight. He detests nothing but sin. His name, and attributes, and ways, and works, and government are all attacked by it; all these, therefore, are in direct opposition to it. Then consider, 4. His ability to punish. The sinner is always within his power. He can direct a thousand arrows upon his exposed head, and open an infinite variety of channels of misery to his soul. All resources are his—heaven and earth, wind and hail, storm and tempest, dearth, and plague, and pestilence, are all his servants and are ever at hand. Then consider 5. His beneficence to the sinner. He not only spares, forbears to punish, allows to live, but he gives him air to breathe, clothes to wear, food to eat; he gives him health and strength, comfort and enjoyment: he gives him his word, his ordinances, and his Spirit to lead him to salvation. He wills his salvation, invites him to his mercy-seat, and beseeches him to be reconciled to himself. Let us consider hen, II. The design of the Divine Long-suffering. It is intended, 1. To exhibit the riches of his grace. He delighteth in mercy—he loves to save—and judgment is his strange work. His long-suffering is intended, 2. To lead the sinner to repentance. It is calculated to do this as it provides the means of repentance—time and opportunity—invitation—Spirit to soften, &c., motives—promises to the repenting soul, &c. 3. It leaves the impenitent without excuse. What can he plead in mitigation of the dread and terrible sentence of the Lord? He has had the offer and the opportunity. He has had threatenings to awe, and mercy to soften him. He has had times and seasons. God has waited long and called aloud; and now of necessity, he is speechless. Observe, III. God's Long-suffering is despised. That is, undervalued, treated lightly, neglected. 1. Infidels speak contemptuously of it. "Where," they ask, "is the promise of his coming?" 2. The profane harden themselves under it. Because sentence against an evil work is not executed speedily, therefore the hearts of the children of men are set in them to do wickedly. 3. The great mass of men are indifferent to it. Do not know—do not consider. Pass on heedlessly, until even infinite mercy has exhausted her resources; and then they reap according to what they have sown. Application Consider how foolish it is to despise it. Long-suffering is not indifference in God, much less approval. How wicked to despise it! It is a sin fallen angels cannot commit. How base and ungrateful, especially to sin against the boundless love of God, and the precious blood of Jesus, which was shed expressly for our salvation. How reckless it is! To dare Deity—to trifle with the soul—to be heedless of eternity. Finally, how tremendous will be its results! To perish in spite of all our mercies and opportunities; and to go down to the pit of wo, having exhausted the riches of the long-suffering of God. ======================================================================== CHAPTER 63: 1PE 5:10. THE SAINTS' GLORIOUS CALLING ======================================================================== 1 Peter 5:10. The Saints' Glorious Calling "But the God of all grace, who hath called us to his eternal glory, by Christ Jesus, after that ye have suffered awhile, make you perfect, stablish, strengthen, settle you."—1 Peter 5:10. The epistles addressed to the various churches, or to the Christians scattered abroad, not only contain beautiful statements and illustrations of Christian doc trine, but also the most fervent and benevolent breathings of soul for their happiness and well-being. The apostle Paul gives us several very striking and interesting instances of this; see his prayer for the believing Romans 15:5, Romans 15:13; for the Ephesians, Romans 1:15, and Romans 3:14; for the Thessalonians, Romans 1:3, Romans 1:11, &c.; Romans 2:3-5. The apostle, Peter gives us another example in the text: "But the God of all grace," &c. In this supplicatory address we have I. The Author of the Christian Calling. "The God of all grace." 1. The author is God. He is the first and the last in all that relates to creation, providence, and grace. All things are of him, and by him, and for him. "The Author and Finisher of faith." The first cause and the great end of all things. Notice, 2. He is the God of all grace. Grace signifies blessing, excellency, favor undeserved, &c. Now, he is the only fountain of blessing and happiness. Grace of every kind and degree is from him. That in which redemption originated; that which restrains the sinner; that which illuminates, convinces, and converts the soul; that which pardons, keeps, sanctifies &c., the believer. All grace is from God and all grace is in God, essentially, abundantly, unchangeably eternally. All the grace or excellency which is in the creature, originally proceeds from him, so that in every sense he is "the God of all grace." Observe, II. The Nature of the Christians Calling. "Who hath called us lo his eternal glory," Observe the gradation: glory—his glory—his eternal glory. This calling is, 1. To glory. The term signifies splendor, riches, dignity, dominion, happiness. The Christian shall be clothed with splendor; Matthew 13:43 : possess unsearchable riches; Ephesians 3:16 : be exalted to celestial dignity; Revelation 1:5 : have exalted power and dominion; Psalms 49:14; Daniel 8:27; Matthew 25:23 : and have fulness of joy, and pleasures for evermore; Psalms 16:11. 2. To his glory. Which he has prepared, and which he only bestows; which consists in dwelling in his presence, and in enjoying the beatific vision of himself. A ray of his own glory—a drop from the infinite ocean of his own blessedness. 3. To his eternal glory. That which is stamped with immutable perpetuity—"pleasures for evermore." Notice, III. The Medium of the Christian's Calling. "By Christ Jesus." God's eternal glory is, 1. By the purchase of his blood. "He hath redeemed us to God by his blood." Obtained eternal redemption for us. Eternal life is in Christ; 1 John 5:11. 2. By the revelation of his gospel. Here it is brought to light, manifested, published, offered, &c. 3. By the communication of his Spirit. This is the saint's earnest of it Title imparted with it, and meetness by it. Romans 8:16-17 4. By the attraction of his example. This marks out the way, draws the soul, &c. He is the way to heaven; to obtain eternal glory we must follow him. "My sheep hear my voice, and they follow me," &c. "If any man will be my disciple let him follow me." 5. By the efficient aid of his grace. He gives power to obey the call—to walk worthy—to overcome—and to endure in the end. "Without me ye can do nothing." "By the grace of God I am what I am." "My grace is sufficient for thee. Notice, IV. The Attainments necessary to the enjoyment of the Christian's Calling. 1. Perfection. "Make you perfect." Does not mean absolute perfection; this belongs to God alone. It means perfection of parts, of desire, of aim, and of effort. Growing up into the likeness of the perfect Saviour—receiving more of the Spirit of the perfect Jehovah—and becoming more meet for the perfection of heaven. 2. Establishment. "Stablish you." Fix you on the right foundation. Opposite of indecision, &c. 3. Increasing strength. Grow from the weakly babe to the stout young man. More able to perform duties, overcome difficulties, make sacrifices, &c. Stronger in faith, and hope, and love, and zeal, &c. 4. Settlement. "Settle you." Not only establish on a right basis, and give increasing power, but make immoveably firm. Root to strike deeper. Abiding fast, and enduring to the end. Notice, V. That which must precede its Realization. "After that ye have suffered awhile." Observe, 1. Sufferings must be endured before we obtain the eternal glory. They are necessary to conform us to our illustrious head—to make us fruitful in many of the graces of the Spirit—and to "work out for us a more exceeding and eternal weight of glory." 2. They are limited in their duration. "Awhile." Soon terminate. Only for a night, then eternal joy shall come in the morning. Application 1. Let the believer highly prize this high and heavenly calling, walk worthy of it and daily press onwards to obtain it. 2. Let the afflicted Christian be resigned, and rejoice in tribulation, glorify God in the fires, and remember that "These will make our joys more sweet. When we to glory go." 3. Allure the sinner by the bright and glorious prospects which are held forth to all who truly repent of sin, and believe the gospel of the Son of God. Yes, God calls item to his "eternal glory;" let them hear, obey, and live. ======================================================================== CHAPTER 64: LEVITICUS 16:21. THE SCAPEGOAT ======================================================================== Leviticus 16:21. The Scapegoat "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions, in all their sins," &c.—Leviticus 16:21 The various rites and sacrifices of the aw were intended to set forth in a striking form the evil of sin, and its just demerit before God; and likewise to typify the work of the Saviour, who should be the last great atoning sacrifice which God would ever deign to receive, and who should put away sin by the offering of himself. The slain goat, together with the one allowed to escape, very fully illustrated the sacrifice of Jesus Christ. Let us, especially, direct our attention to the latter, as presented to us in the language of the text. Observe, I. The Scapegoat represented the Substitution of Christ in the Place of Sinners. Here, iniquities, transgressions, and sins were "put upon the head of the goat," and then the goat was dismissed, and went into the wilderness, and was no more seen. In revelation we find similar language employed in reference to Jesus; language which bears precisely the same meaning, and which is never attributed to any other than Christ. "The Lord hath laid on him the iniquity of us all;" Isaiah 53:6-9. "He hath made him to be sin for us who knew no sin;" 2 Corinthians 5:21. "Behold the Lamb of God who taketh away the sins of the world;" John 1:29; 1 Peter 2:24. Prophets have taught, and martyrs have died in the cause of truth, but nowhere are they said to bear our sins, or to die in our stead; this, alone, is attributed as the death and sacrifice of Christ. And if these passages do not teach the doctrine of substitution, then they are the language of mystery itself. Observe, II. This Substitution of Christ has made ample Satisfaction for Sin. Sin is fully and satisfactorily atoned for. God can now be just, and holy, and true, and the justifier of the ungodly. Every claim was met by Christ—every impediment removed—every accuser silenced—and a firm and immoveable basis of hope and mercy laid for sinners. So complete is the work of salvation by Christ Jesus, that sinners may have free access to God, come boldly to his throne, obtain mercy, and grace to help in every time of need. III. This Atonement by Christ extends to all Sins. Three words in the text: 1. Iniquities. Some say these refer to our original depravity. 2. Transgressions. The violations of the positive laws God. 3. Sins. Neglect of his holy commands. Perhaps they are used to denote that the scapegoat bore away sins of every kind and description. Sins against both tables of God's law—sins natural to fallen man—and sins of a practical and aggravated kind. Now, through the substitution of Christ, and by faith in him, "All manner of sin and blasphemy shall be forgiven unto men." "And we are justified from all things, from which we could not be justified by the law of Moses." Sins though scarlet, or doubly dyed as crimson, &c. Observe, IV. That Christ, as typified by the Scapegoat, has effected Substitution for all People In the case of the scapegoat, it extended to all the congregation of Israel; and respecting Christ, it is said that "He is the propitiation for the sins of the whole world;"—that he died for all men—"tasted death for every man." Ministers had better use the language of Scripture on this, as well as on every other controverted point of doctrine. Let the people have the pure words of the Holy Ghost, and let us not be anxious to inculcate mere human dogmas, and the fallible opinions of men like ourselves. Observe, then, V. In what way the Benefits of Christ's Substitution are received. In the case of the scapegoat, this is beautifully illustrated. 1. Faith is requisite. "Hands laid on the head of the goat." Our soul's confidence withdrawn from every other object. All our trust and reliance placed on the Saviour. No hope or expectation from any other source. "'Tis all my hope, and all my plea, That Christ, my Lord, has died for me." 2. Sins confessed and repented of. All these were to be confessed over the head of the scapegoat. This is necessary, that we may feel our sinfulness and deserts, and that, we may feel the greatness of Christ's love in the punishment being transferred from us to the substitute; and that we may be deeply humbled and sincerely grateful for it. 3. Future life must be holy before him. When this was done, Aaron was to wash himself with pure water, see ver. 24. Denoting that holiness and newness of life which must be the fruit of our interest in the saving grace of Christ. This is the great end of Christ's death, "That he might redeem unto himself a peculiar people, zealous of good works." Application (1) Man's criminal and dangerous condition. Laden with iniquities and sins. (2) The only way of avoiding the terrible results of transgression. "By Jesus Christ." (3) The only means by which the blessings of salvation are to be received. By true repentance and faith in Jesus Christ. (4) Let all men thus avail themselves of the redemption that is in Christ. "For this is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners." ======================================================================== CHAPTER 65: ROMANS 8:1. THE CHRISTIAN STATE AND CHARACTER ======================================================================== Romans 8:1. The Christian State and Character "There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit."—Romans 8:1. This chapter, which is full of the riches of experimental piety, commences with a clear description of the character to whom its interesting statements are applicable. This is of the utmost importance, and we ought carefully to discriminate and apply the promises of the divine word only to those to whom they are specifically and plainly made. We see the wisdom of the apostle, in carefully observing this in the instance before us. There are three things presented to us in the text. I. The Christian's State. II. The Christian's Privilege. And III. The Christian's Practice. I. The Christian's State. "In Christ Jesus." This form of speech is often found in the pages of the New Testament, especially in the epistles of Paul: "If any man be in Christ," &c. "I knew a man in Christ," &c. "Who also were in Christ," &c. It signifies to be, 1. In his kingdom by a visible profession. Christ calls his disciples out of the world, to be a distinct and separate people. They are publicly to appear as his disciples, as his witnesses. "A peculiar people," &c. They are to differ from others. "Living epistles, read and known of all men." They are to put on Christ—live to Christ, &c.—exhibit the spirit and conversation of Christ. But, 2. They are virtually united to him by saving grace. Now this union to Christ is represented in Scripture, (1) As resembling our union to the first Adam; 1 Corinthians 15:22, 1 Corinthians 15:45. (2) As the branches to the vine; John 15:1. (3) As stones in a building; 1 Peter 2:5. (4) As members in the body; Romans 12:5; 1 Corinthians 12:20. The believer is in Christ as Noah was in the ark, and as the manslayer was in the city of refuge; the one secure from the desolating flood, and the other secure from the avenger of blood. This union to Jesus may be distinguished, (1) As a supernatural and spiritual union. We are not naturally in Christ, but in sin—in condemnation—in death. It is the work of God, the effect of divine power and grace, that makes this important and blessed change. This union., (2) Is mysterious. So is the union of the adorable distinctions in the Deity. Union of the divinity and humanity of Christ. Union of body and spirit in man. Paul says of the union of Christ to hi* church, that it is a "great mystery." (3) Is highly honorable. Angels cannot boast of dignity like this—sons of God—heirs of God—joint-heirs with Christ. (4) Truly enriched "All are yours. "Begotten again to a lively hope, an inheritance incorruptible," &c. It is. (5) The only saving union. Union to food men—to the visible church—to ordinances, &c., is desirable, is necessary, but not saving. We must be in Christ truly and virtually, by a living faith, and a real union to him. Notice, then, II The Christian's Privilege. "There is, now, no condemnation." It does not say there is no ground of condemnation, for in the highest state of Christian experience, there is a sufficiency of sinful infirmity and imperfection to condemn. Neither is it said there was no condemnation, for previously to believing, God's people were condemned, children of wrath—aliens—without God, and hope, and Christ in the world. Neither is it said there shall be no condemnation, for this will depend on their steadfastness, and continuance in well-doing unto the end. If sin is wilfully committed, there must be condemnation. But, observe, there is now, at the time of being virtually in Christ, and walking after the directions of his Spirit, no condemnation. There is no condemnation, 1. From the law. For they are in Christ, who has magnified it, and who is "the end of the law for righteousness to every one that believeth." Nor, 2. From conscience. For this is sprinkled from the evil of guilt, and is pacified by Christ's blood, and in a state of peace with God, through Jesus Christ. 3. Nor from God For they are no longer enemies, but sons. Not far off, but brought nigh. And the peace of God, which passeth all understanding, keeps their hearts and minds by Christ Jesus. Then notice, III. The Christian's Practice. "Who walk not after the flesh, but after the Spirit." The Christian's life is represented as a course of opposition to the flesh, and agreement with the Spirit. 1. It is a life of opposition to the flesh. The flesh signifies the natural propensities of the carnal mind. This, in the believer, is crucified, put to a state of death. Does not live and reign over him. He is (reed from its tyranny. He mortifies it—wages incessant war with it, &c. 2 It is a life of agreement with the Spirit, That is, the Spirit of God, who dwells in the believer He walks, (1) Under his direction. He is led by the Spirit. (2) Under his influence. In praying, singing, hearing, worshipping in general. Performing duties—watching, conflicts, &c. He is sanctified by it—sealed by it—kept by it unto eternal salvation. 3. He walks exhibiting its transforming effects. He bears the fruits of the Spirit; love, peace, gentleness, patience, &c. He is a spiritual person, and all his advances in holy things are by and through the Spirit. Application Learn, True religion is, (1) A reality; not merely a name or profession, but being in Christ Jesus. (2) It is a blessed reality. Freed from condemnation. No longer in a state of guilt and danger. (3) It is a holy reality. Walking after the Spirit, and not after the flesh. Let sinners learn its desirableness, and devoutly seek it, and believers rejoice in its blessed enjoyments, continue to walk before God in all umblameableness and holiness of life. ======================================================================== CHAPTER 66: MATTHEW 4:1-11. THE TEMPTATION OF CHRIST ======================================================================== Matthew 4:1-11. The Temptation of Christ "Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil," &c.—Matthew 4:1-11. Christ came, not only to atone for sin. but to be a perfect example to his people It was necessary, therefore, that he should suffer temptation, that he might know how to succor the tempted. Here we have a revealed account of Christ's temptation from the prince of darkness. The whole is very minutely and fully narrated, in which we have, I. The Time. II. The Place. III. The Agent. IV. The Temptation and Victory. And V. The Consolation. Notice, I. The Time of Christ's Temptation Three very notable and important things immediately preceded it. 1. His baptism and acknowledgment of the Father. The whole of this splendid scene is described in Matthew 3:13, &c. There was the act of baptism—heavens opened—Spi-rit descending—the Father attested to the Saviour, as his beloved Son, &c. Exultation and joy of the just often go before depression and sorrow; so with Israel, who, after joyfully leaving Egypt, were followed by Pharaoh and his hosts. So David, after his anointing, was hunted as a partridge, &c. So Paul, after being taken to the third heavens, received a messenger of Satan to buffet him, &c. Christ, after his illustrious baptism, was tempted of the devil in the wilderness. 2. It was just at his entrance on the public work of the ministry. We read of no temptation during the private part of his life. But when he arises to perform the great work of his kingdom, then the devil is too active not to oppose the laying of the foundation of that empire which was to prove the ruin of his own. Those who lay themselves out for usefulness may expect the severest assaults of the prince of darkness. 3. It was when he had fasted forty days. The reason of Christ's fasting is not given; doubtless, he had retired into the wilderness that he might meditate and pray before he commenced his glorious work. It is worthy of remark that Moses, who was at the head of the legal, Elijah, who was at the head of the prophetical, and Jesus, who was at the head of the New Testament dispensation, all fasted forty days; Exodus 24:18; 1 Kings 19:8. Observe, II. The Place of Christ's Temptation. "The wilderness." Supposed by many to have been the wilderness of Sinai, a dreary, barren, and dangerous place. A striking emblem of the fallen state of the world, which he came to redeem. A just representation of that through which Zion's pilgrims have to pass, in their way to the promised land. Notice, III. The Agent who tempted Christ. "The devil." The leader of the apostate angels—the murderer of our first parents—the seducer of mankind—the prince of darkness—the god of this world—he whose nature is opposed to all that is good, and true, and holy, and whose work it is to go about, seeking whom he may devour. He is distinguished for subtlety and craft, for power, for dire malignity, and deep wickedness. Notice, IV. The Temptation itself, and the Victory obtained. It was presented in three different forms He was tempted, 1. To distrust the Father's care and goodness. "If thou be the Son of God, command these stones to be made bread." Christ referred to Deuteronomy 8:3, "Man doth not live by bread alone, but by every word that proceedeth out of the mouth of God." God can preserve in dearth and famine, when the staff of bread is broken. His will is sufficient for every purpose. By his simple word he effects whatever he pleaseth. He was then tempted, 2. To rash presumption. Christ is conducted, most probably, to the top of Solomon's porch, which was 150 feet high, and which overhung a valley of 700 feet; and he now suggests, that if Christ was the Son of God, he might cast himself down, seeing it is written that "God shall give his angels charge concerning him, lest at any time he dash his foot against a stone." Now, let it be observed, that Satan misquoted the passage for it is said, "to keep thee in all thy ways;" Psalms 91:11. Not out of the way of providence or duty, a most import ant part of the subject. Then Satan grossly perverted the passage; for the promise was not given to foster recklessness and presumption, but to encourage those who humbly trusted in the Lord, and made the Lord their fortress and refuge; Psalms 91:1, Psalms 91:2. Christ repelled this suggestion by another quotation from the word of life, "It is written again, Thou shalt not tempt the Lord thy God." To rush into danger, is to tempt God; and to do this, is to violate the divine prohibition. He tempted Christ, 3. To gross and wicked idolatry. Takes him to the most elevated part of one of the mountains in the vicinity of the desert, and shows him, most probably, the various provinces of Judea, and offers him these, with all their glory, if he would fall down and worship him. Observe the monstrousness of the suggestion—for the Son of God to worship the devil! The utter wickedness and vileness of it! Then the arrogant and base offer, to give these kingdoms when he had no right in them, no claim to them, and therefore could not have the least ability to bestow any part of them Christ draws his last arrow from the holy quiver of God's word, and at once over comes the foul spirit: "Get thee hence Satan." I know thee, and thy wiles and malevolent designs, too well. "It is written, Thou shalt worship the Lord thy God, and him only shalt thou serve;" and thus triumphed over the adversary, for he immediately left him. Let it be noticed how the Son of God honored the divine word, and made it the instrument by which he quenched all the fiery darts of the devil. Notice, then, V. The Consolation which Christ received. "Behold, angels came and ministered unto him." Angels had, doubtless, witnessed the scene, and had hailed the triumph of the Son of God, and they now became ministers of comfort to him. How relieved would be the mind of Jesus when he found himself surrounded by those holy intelligences who had kept their first estate, the holy servants of his heavenly Father, and who ever worshipped before him, in his holy temple! Let this encourage the saints of the Most High; they have a heavenly guard, they are in a state of happy union and friendship with angels, for they are all ministering spirits, sent forth to minister for them who shall be heirs of salvation; Hebrews 1:14. Application Christ's temptation is intended to teach us, 1. The true character of our great High Priest, "Tempted in all points as we are." 2. The true way of overcoming the enemy, by the power of the word of truth. 3. The success which we shall assuredly obtain in the faithful use of the divine armory. And, 4. The consolation God will communicate to all his faithful and constant servants. Moreover, we learn, that it is not sinful to be tempted. Satan cannot compel, only suggest; and the grace of God is sufficient for his people. ======================================================================== CHAPTER 67: REVELATION 4:3. THE RAINBOW ======================================================================== Revelation 4:3. The Rainbow "And there was a rainbow round about the throne, a sight like unto an emerald."—Revelation 4:3 In this chapter is presented to our notice he splendid vision of heaven with which John was favored. He is permitted to view the throne of God, and to have an imperfect vision of the great and august Being who sat upon it. He is favored with a view, also, of the splendor which surrounded his throne, which is expressed in the text, "And there was a rainbow," &c. After this, he beheld the four-and-twenty seats upon which the elders were sitting, with their golden crowns and white garments. He saw, also, the four beasts round about the throne, and heard their hallowed ascriptions of purity and praise; for day and night they worship God, saying, "Holy, holy, holy, Lord God Almighty, who was, and is, and is to come." He then heard the universal chorus of praise proceeding from the four-and-twenty elders, who. fell down before the throne, and cast their crowns before the throne, saying, "Thou art worthy," &c. The whole of this is very glorious and striking, and deeply interesting to the expectant of heavenly felicity; but our remarks must be confined to the appearance of the throne. "And there was a rainbow," &c. I. Let us view the Nature and Scriptural History of the Rainbow. The rainbow is presented to our notice, 1. In connection with the covenant God made with Noah. After the deluge, God gave a gracious promise to Noah, that he would never again bring a flood of waters upon the earth; Genesis 9:8. To the rainbow he referred as the sign or token of the covenant thus made. There can be no doubt but that the rainbow had been seen from the beginning, and was not, as some have thought, created for this occasion, as it is the natural effect of the rays of the sun, falling on drops of rain in a cloud, and by the refraction and reflection of those rays. God was pleased, therefore, to select it as the token of that promise which he had given to Noah, as the representative of mankind to the end of the world. There are several striking reasons for the appointment of the rainbow as the sign of this covenant. We mention two: (1) The rainbow is only seen when the fears of men might justly be excited as to another flood. No doubt that the descendants of Noah, for many generations, would have greatly feared, whenever they beheld the black clouds stretching themselves across the heavens, in gloomy and portentous aspect And it is only when these clouds appeal that the rainbow is seen. How appropriate, then, that at these seasons the bow should be the recognised symbol of peace and promise! (2) The rainbow can never appear but when there is sunshine as well as rain. So that the darkened cloud is rendered quite unalarming, when the rays of the sun fall upon it, and produce the bow. Besides, so long as the rainbow is beheld, a deluge is naturally impossible. 2. The rainbow is connected with the most splendid representations of the divine glory. There are three instances of this in the holy word. The first as seen by Ezekiel, chap. i. ver. 28. Here is an evident reference to Jehovah, as governing all things in the person of his Son, who is spoken of in ver. 26, as having the appearance of a man; and it is in and through Christ that Jehovah treats with mankind, and by whom he directeth and upholdeth all things both in heaven and earth. The second instance is in the text, where Deity, high, and lifted up on his holy throne, and surrounded by the worshipping hosts, as encircled "with a rainbow, in sight like unto an emerald." This, evidently, intimates the gracious connection subsisting between God and wan; and that, however elevated and glorious he may be, yet his grandeur and majesty are made to act in blessed concert with the arrangements of grace. The last representation of the rainbow is in the 10th chapter of this book, ver. 1, where we are taught, however Jehovah may step forth arrayed in garments of terror, or however black the dispensations of his providence may appear, that yet his head is ever adorned with the rainbow of grace, and that, as such, he will be ever recognised by all those who love and put their trust in him; that, while he is the destroyer of his impenitent enemies, he is the unchanging friend and consolation of his people. Let us, then, II. Consider the Rainbow as a striking Symbol of God's gracious Regards to our fallen World. Observe, 1. The rainbow is turned up towards heaven, is unstrung, and without arrows. And here we perceive that God is in a state of reconciliation with our world. Our sins had justly incurred his displeasure; he might, therefore, have appeared as a man of war, with his bow strung, and hit quiver full of arrows of vengeance, ready to pierce the hearts of his enemies. But. that this might not be the case his Son stood forth and requested that the bow might be turned towards himself, that its arrows might all lodge within his own heart; and that, when the quiver was exhausted, it might appear to man in its present form, harmless and unstrung. God is at peace with us, through the blood-shedding of Christ, and he can now be the just God, and yet the Saviour. 2. In the rainbow is exhibited the union of the seven prismatic colors. Red, orange, yellow, green, blue, indigo, and violet. Now this appears beautifully to set forth the harmony of the divine perfections in the economy of grace. When God proclaimed himself to Moses, he exhibited himself in this glorious seven-fold character. Lord God, Jehovah Almighty—merciful, gracious, long-suffering, abundant in goodness and truth, yet inflexibly just; Exodus 34:6. Now, all these are exhibited in harmonious operation in the redemption of man, and were all combined in the person and work of Christ. Behold his miraculous power—his mercy to the miserable—his grace to the unworthy—his long-suffering to his enemies—his goodness to all—his truth in all his doctrines—and his justice in giving his own life promptly and freely, as he had engaged for the salvation of our world. Yes, "Here the whole Deity is known, Nor dares the creature guess Which of the glories brightest shone, The justice or the grace." 3. The rainbow appears to reach the heavens. And thus it shows us the heavenly origin of all the blessings of grace. In heaven the plan was formed—from thence the Saviour came—gospel is glad tidings from heaven—the Spirit descends from heaven; so likewise, pardon, and grace, and holiness—every grace and benefit—every good and perfect gift, &c. 4. The rainbow appears to unite heaven and earth together. This is truly effected in redemption "God was in Christ, reconciling the world unto himself." Angels sang this o'er the plains of Bethlehem. "Glory to God," &c. 5. The rainbow in the text is said to be about the throne of God. This indicates that all his attributes and perfections are under its influence. It binds all together. All his laws, and ways and works are under its benign influences; in short, the throne of God is the throne of grace, of covenanted mercy, and reconciliation, and good-will towards us. Hence, the apostle, "Let us come boldly," &c. There is, indeed, enough to overwhelm us, to startle us, to keep us at a distance, viz., the majesty, glory, and purity connected with it; but there is one grand source of encouragement even to the vile and guilty sinner, that there is "a rainbow round about the throne," &c. 6. The rainbow round about the throne is represented as like unto an emerald. The meaning is, that the beautiful green color of the emerald was the chief and leading appearance it presented. Intending to teach us the freshness and perpetuity of the blessings of God's grace. Though thousands of years have rolled round since the New Testament dispensation was determined upon and contrived, yet it is still green and flourishing as ever—it never changes or decays; it is an "everlasting covenant; ordered in all things, and sure." And the Author of salvation has inscribed upon him, "The same yesterday, today, and forever." The riches of God's grace are ever full, unchanging, and eternal. Application 1. Let the sinner be allured by the graciousness of the divine character. How can such goodness fail to lead the sinner to repentance? 2. Let the serious inquirer be encouraged to draw near to the throne. And, 3. Let the believer rejoice in the riches and unchangeableness of God's grace. ======================================================================== CHAPTER 68: HEBREWS 11:24-26. CHOICE OF MOSES ======================================================================== Hebrews 11:24-26. Choice of Moses "By faith Moses, when he was come to years, refused to be called the son of Pharaoh's daughter; choosing rather to suffer affliction with the people of God," &c.—Hebrews 11:24-26. In this passage we have presented to us a very astonishing instance of self-denial and devotedness to God. It is, indeed, a striking evidence of the power of faith and is well calculated both to instruct and profit the contemplative mind. Notice, I. His Renunciation. II. His Choice. And, III. The Principle by which he was influenced. Notice, I. His Renunciation. His renunciation respected those things which have ever been held in the highest estimation by the world. He renounced. 1. The honors of a prince. "Refused to be called the son of Pharaoh's daughter." Few things more attractive than honor. What sacrifices men make to obtain it! Ease, time, health and even life, are daily hazarded for it. Princely honor is the summit of human ambition. Yet the dignities of an Egyptian prince had no attractions for Moses, and he freely and cheerfully laid them aside. He renounced, 2. The pleasures of a court. And courts generally abound with them. Whatever can gratify the senses, or pander the imagination, may be expected here. Eastern palaces and courts are generally scenes of all that is luxurious, and gross and dissipated. Hence, they are styled in the text, "pleasures of sin." They originate in sin, are fostered by sin, and invariably tend to the increase of sin. He renounced, 3. The riches of a kingdom. And that kingdom was Egypt; so greatly famed for its grandeur and treasures, and which for many ages was the most distinguished nation on earth. Yet the treasures of this wealthy empire found no place in the heart of Moses. And mark, in reference to his renouncement of the honors, and pleasures, and riches of Egypt that it took place, (1) At the period of maturity. When he was quite capable of judging and rightly estimating them. It was after he had spent a considerable portion of his time in the midst of them. When they might have been expected to have presented the greatest attraction. And he renounced them, (2) When he was quite capable of enjoying them. Not in the decline of life when he had outlived them; but at the period of manhood, when he had come to years; when sense, and nature, and carnal reason, would all have concurred in his adoption of them. Notice then. II. His Choice. He made choice, 1. Of the people of God as his associates. These he preferred to princes, and rulers, and statesmen—these, to the great, and noble, and rich of Pharaoh's court. His choice may appear absurd to the eye of sense, yet it commends itself to the eye of faith. God's people, (1) Are the wisest companions. Though not in literary attainments, yet in true wisdom, in saving knowledge. The wisdom they possess is heavenly in its origin, saving in its influence, and invaluable in its price; Job 28:12-19. (2) They are the most honorable companions. They are all the children of a king. (3) The most safe companions; Proverbs 3:23, &c. (4) They are the most useful companions. "He that walketh with wise men shall be wise." Their conversation, their example, their influence, will prove beneficial to us. And observe, also, (5) They shall be our companions forever. He made choice, 2. Of the afflictions of God's people. Though they were groaning beneath a despot's cruel yoke, yet he preferred being one of them, and suffering with them, to all the splendid advantages of the Egyptian court. God's people are an afflicted people, and it is through much tribulation that they enter the kingdom. He made choice, 3. Of the reproach of Christ. The people of God, as the seed of Abraham, were the expectants of the Messiah; and they were the worshippers of the true God, and, therefore, they were despised on account of their religion. Their expectation of Christ exposed them to constant reproach. Thus we perceive, he chose for his companions slaves instead of princes; and for his portion, afflictions and reproach, in preference to the pleasures and riches of Egypt. Notice, III. The Principle by which he was influenced. "By faith" he did all this. By credence to the promise of God. By believing implicitly what had been revealed to the patriarchs. By this he learned, 1. Rightly to estimate the things of this world. He was aware, with respect to honors pleasures, and riches, that they were. (1) Unsatisfying in their nature. (2) Uncertain in their possession. (3) Evanescent in their duration; and often, (4) Evil in their influence. By faith, therefore, he esteemed them not. Then his faith had particular reference, 2. To the recompense of reward—Which God has so graciously and richly promised to his people. This, though future, was certain—though spiritual, was real. In its nature suitable—in its character, great and abundant—and in its duration, eternal. He preferred the soul to the body—God to the world—and eternity to time. Application The world is divided into two classes. The votaries of honors, pleasures, and riches; and those who are renouncing these, and, by faith, having respect to a future recompense of reward. The possession of love to both is impossible. Let the preciousness of the soul, the riches of heaven, and the joys of eternity decide your choice. ======================================================================== CHAPTER 69: REVELATION 21:9. THE CHURCH CHRIST'S BRIDE ======================================================================== Revelation 21:9. The Church Christ's Bride "Come hither, I will show thee the bride, the Lamb's wife."—Revelation 21:9. The union of Christ to the church is frequently represented in the divine ward under the figure of a marriage; and the taking of Eve from the side of Adam, and presenting her to him as his future companion and wife, seems beautifully typical of Christ enduring the sleep of death, that he might purchase to himself "a peculiar people, zealous of good works." This idea is found both in the Old and New Testament Scriptures; Isaiah refers to it, Isaiah 54:5; and Isaiah 62:45; Jeremiah 3:14. The blessed Redeemer frequently introduced it. Parable of the marriage of a king's son. The parable of the ten virgins. Also John 3:29. The apostle Paul also adopts it, 2 Corinthians 11:2. We have this fully expressed in the second verse of the chapter, as well as in the text. Let us observe three things, I. The Bridegroom. II. The Bride. And, III. The Marriage Consummation. I. The Bridegroom— Is Christ, in the text styled "the Lamb." This title is given to Jesus by the prophet Isaiah, chap. Isaiah 53:7; by the Baptist John, chap. John 1:29; by Peter, 1 Epist. 1 Peter 1:19; and twenty-six times in the book of the Revelation. It is a name expressive of his innocency and meekness; and is especially designed to remind us of his substitution as the sacrifice for human guilt, for he is our paschal Lamb sacrificed for us. By he bridegroom being represented as the Lamb, we are reminded of two important facts, 1. Of the nature it was necessary Christ should assume to become the bridegroom of the church. It was indispensable that he should partake of the same nature. Deity could not possibly stand in any other relationship than that of Creator, Governor, and Judge. Christ, therefore, became a real and true man, had a body of flesh and blood, a reasonable soul also, and thus was a perfect man, made "in all points like unto us, yet without sin." The other fact of which we are reminded by Christ being called a Lamb, is, 2. That as a Lamb he was slain for the purchase of his church. See Acts 20:28, "The church of God purchased with his own blood;" see also, Hebrews 13:12, "That he might sanctify the people with his own blood." Hence the song of the redeemed in heaven, "Unto him that loved us and washed us from our sins in his own blood." Revelation 1:5. "Worthy is the Lamb that was slain," &c. Revelation 5:9-12; Revelation 7:14. Then, observe three things in the bridegroom, (1) His original riches and glory. Son of God—Heir of heaven—the Prince of life—Lord of all. (2) His unparalleled love to man. Love of Christ passeth knowledge. Eternal and unbounded love. Loved us more than he loved the ease, the riches, and the joys of glory—more than he loved his own life. (3) The greatness of his claims upon our gratitude and love. We ought to "love him, because he first loved us." Yes, "Love so amazing, so divine, Demands our hearts, our lives, our all" Let us then notice, II. The Bride. "The bride is the church;" the associated body of believers. We referred in the introduction to several passages where this is specified. Now, there are several things which exhibit the beauty and appropriateness of the metaphor. There is, 1. The abandonment of their original connections and condition. Those who constitute the church, were originally "far off"—aliens and strangers—enemies to God—without Christ and without hope, and without any love to or desire after Christ. But when the mind becomes enlightened, then sin and folly are forsaken, Christ's voice is heard, and all things are left to follow him. 2. The spiritual union of the church to Christ. Believers are joined to Christ, and they who are joined to the Lord have one spirit. "New creatures in Christ Jesus." They are of one mind with Christ—possess his spirit, and are partakers of the Divine nature. 3. There is the possession of the name of Christ. As his bride, the church bears his name; all their former titles and distinctions are annihilated. No longer enemies, but friends—no longer sinners, but saints—slaves, but freemen—not now unbelievers, but the humble disciples and followers of the Lamb. 4. There is the investiture of the church into all the riches and honors of Christ. As his bride, she not only bears his name, but becomes associated with Christ in all his dignity and treasures. "Joint heirs with Christ." "All are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," &c. 1 Corinthians 3:22. Observe, III. The Marriage Consummation. "The Bride, the Lamb's wife." 1. The church in this world is espoused to Christ. "His bride." This, among the Jews and among many other nations, was considered an important preparatory arrangement. There is considered to be between the parties, agreement—affection—and a desire for perpetual union. Now on earth all God's people thus stand related to Christ. There is mutual agreement, love and desire for everlasting union. 2 The grand performance of the nuptial ceremony is reserved for Christ's second coming. Until then, the church will not be complete. One grand design of Christ's second advent, will be to receive "his bride," that "where he is, his people may be also," and forever, see ver. 2. Then will the church be raised to participate of Christ's uninterrupted presence, and to be glorified with him with that "glory which he had with the Father before the world was." Then shall be the marriage shout, "Behold, the Bridegroom cometh." Then shall the festival be prepared—the heavenly banquet, "And there shall be no more curse," &c. Revelation 22:2, &c. Application Let the church, (1) Rejoice in her exalted privileges and glorious prospects. (2) Walk worthy of her high vocation, and exhibit the praises of him who hath called her out of darkness into marvellous light. (3) Invite sinners to be reconciled to Christ, and to come to him that they may have life. (4) At the marriage of Christ with his church, his enemies will be punished with destruction from his presence, and the glory of his power. 2 Thessalonians 1:7-9. ======================================================================== CHAPTER 70: ROMANS 8:6-7. THE CARNAL AND SPIRITUAL MIND CONTRASTED ======================================================================== Romans 8:6-7. The Carnal and Spiritual Mind Contrasted "For to be carnally-minded is death, but to be spiritually-minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be."—Romans 8:6-7 Let us consider, 1. The Carnal Mind, its Fruit and Tendency. By carnal, is meant fleshly, that which is unrenewed. The result of that depravity which has been transmitted from the first fallen man to all posterity; and this carnal mind is the opposite of the mind as it came originally from the hands of God, when he made man in uprightness. This contrariety will appear, if you consider the natural condition of, 1. The carnal mind Once intelligent, now ignorant.—once holy, now impure—once happy now mis-erable—once bearing the image of the heavenly, now the image of the earthly Notice, 2. The fruits of the carnal mind. "Enmity against God, not subject to the law of God." It signifies opposition to God—aversion and dislike to God. This aversion and dislike applies, (1) To the law of God. "Not subject to the law of God." Disobedient—rebellious. "Who is the Lord," &c. (2) To the ordinances of God, to his services—to his day—to hearing his word—prayer—praise, &c. (3) To his people. Do not love them, because they are not of them. "The world hateth you." (4) To the Spirit of God. Quench his holy emotions—grieve him—lo despite to him, &c. This enmity, in short, refers to all that is like God, or of him, and from him. And it is a total enmity, a universal enmity, a constant enmity. Then, observe, 3. The tendency of the carnal mind. "To be carnally-minded is death." There is present spiritual death. "Dead in trespasses and sins." The sentence of death, "Condemned already." Exposure to eternal death. "Wages of sin, death." Let us consider, II. The Spiritual Mind, its Fruit and Tendency. "To be spiritually-minded is life and peace." Notice, 1. The nature and signs of a spiritual mind. It is the opposite of the carnal mind. Mind renewed by the Spirit—"born of the Spirit"—possessing the influences and witness of the Spirit—led by the Spirit—delighting in spiritual things, and pursuing spiritual objects. 2. The fruit of the spiritual mind. "Life and peace." Spiritual life. "You hath he quickened," &c. Life of acceptance with God. "Justified freely." Life of faith in Christ, and to Christ—life of holy obedience—life of hope—title to eternal life—Peace, not now opposed to God—enmity slain—reconciled to God. Peace with God—peace with conscience—and peace with all men. In a state of agreement with God, and all that is of and from God. Notice, 3. The tendency of the spiritual mind. Everlasting life. Spiritual life perpetuated and consummated in heaven. Application Learn, (1) Man's natural depraved state and danger. (2) The necessity of regeneration. Nothing will repair or amend it. It must be made entirely new. (3) The happiness and safety of the children of God. ======================================================================== CHAPTER 71: JOHN 12:21. THE INQUIRING GREEKS ======================================================================== John 12:21. The Inquiring Greeks "Sir, we would see Jesus."—John 12:21. The text was the language of certain Gentile proselytes, who had come up to worship at the feast of Jerusalem; and who came to Philip, and said, "Sir, we would see Jesus." Let us consider, I. What this Desire implies. It implies, 1. Some knowledge of Christ already. They had heard of him, his name was familiar to them. They had some idea of his pretensions to the Messiahship, &c. It implied, 2. An ardent longing that this knowledge might be increased. What they knew was insufficient for experimental and practical purposes. Might be very limited, and in many things erroneous. Correct view of Christ of the greatest importance. We should know him in his titles—in his offices—and in his work. We should know him personally—savingly, &c. It included, 3. The employment of proper means to increase this knowledge. They came to Philip, inquired, &c. So we are called upon to "hearken to Jesus," to "come to him," to "behold him." We nave his word where he is revealed—his ordinances where he is exhibited—his gospel where he is published. Notice, II. The Reasons on which this Desire may be grounded. 1. On account of what may be seen in Christ. There is to be seen in Christ what is not to be seen elsewhere. In Christ is to be seen, (1) The brightest display of the Divine glory. "We behold his glory, the glory of the only-begotten of the Father," &c. "The first archangel never saw So much of God before." Glory or God exhibited in the works of nature and providence, but in Christ it is concentrated. Fulness of the Godhead dwelt in him bodily. There is to be seen in Christ, (2) The clearest manifestation of the Divine perfections. In him were exhibited—boundless knowledge—almighty power—exuberant goodness—unsullied purity—and infinite mercy. In Christ is to be seen, (3) The only mediator between God and man. The sinner's days-man, standing between the culprit and the offended Deity, with his hands upon them both. Only way to the Father. The true ladder, reaching from earth to heaven. In Christ is to be seen, (4) The depositary of all spiritual blessings. In him "all fulness dwells." "Full of grace and truth." Pardon for the guilty—peace for the unhappy—purity for the defiled—salvation for the lost, and eternal life for all who believe. This desire to see Christ may be grounded, 2. On the advantages arising from a believing sight of him. A believing sight of Jesus, (1) Enlightens the mind. "He is the true light," and believers become the children of light, walking in the light, &c. It, (2) Cheers and comforts the heart. "Then were the disciples glad when they saw the Lord." See instances, Andrew, Simon, Philip, &c. John 1:40. Woman of Samaria; John 4:28. It, (3) Transforms the soul. "But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image," &c.; 2 Corinthians 3:18. Let us, III. Specify some Circumstance when this Desire is particularly seasonable. 1. When the soul is burdened with a sense of guilt. No other name that can charm—no other voice that can speak peace—no other who possesses healing virtue, &c. Moses not desired—prophets of no avail—apostles cannot suffice. The language of the heavy-laden heart is, "Sir, I would see Jesus." 2. In the day of trouble and affliction. He sympathizes—his presence supports—his grace is sufficient. 3. In the means of grace. What is the word without Christ? Prayer or praise without him? What is baptism or the supper, without Jesus is there? 4. In the hour of dissolution. His rod and staff only can comfort. He guides through the valley. When friends avail not—when flesh decays and heart fails—"he is the strength of our heart, and portion forever." Stephen; Acts 7:55. And the view of faith in the dying Christian, shall immediately be followed by the full and open vision of the Redeemer in his kingdom, where they shall be like him, for they shall see him as he is. Application (1) Invite the sinner to "behold the Lamb of God." (2) Urge the inquiring mourner to look unto him and be saved. Brazen serpent. (3) Let the believers look unto Jesus, "the author and finisher of our faith," &c. Make him the model of their obedience, and the object of their supreme adoration and love. ======================================================================== CHAPTER 72: ROMANS 8:3-4. INABILITY OF THE LAW TO SAVE THE SINNER ======================================================================== Romans 8:3-4. Inability of the Law to Save the Sinner "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh; that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."—Romans 8:3-4 The text presents to us a condensed view of the plan of redemption. An outline of that glorious scheme by which salvation was effected for our fallen world. Notice, I. The Inefficiency of the Law expressed. "For what the law could not do," &c. By the law in the text is evidently meant the moral law, but it also includes every other; viz. the Adamic, and the ceremonial The inefficiency of the law relates to man's restoration. The law has no ability to save the transgressor; all that the law can do is to be a rule of life, approve of the perfectly obedient, and bind over the transgressor to receive the infliction of he just penalty denounced. It cannot accept of imperfect obedience; it cannot wink at iniquity; it cannot accept repentance; it cannot mitigate any of its claims. More especially, 1. It cannot pardon the guilty. And man requires this, or he must perish forever. Its inexorable verdict, "The soul that sinneth shall die." 2. It could not remove the impurity of the soul. The law is totally unacquainted with any remedy for the depravity which transgression has produced. It is very strikingly personified in the priest and the Levite who passed by on the other side. 3. It could not restore man from his alienated state by adoption. No: rather having expelled the delinquent from the peaceful retreats of Eden, it placed at the entrance "cherubim, and a flaming sword, to keep the way of the tree of life." 4. It could not prevent the full infliction of the full penalty. There is no disposition in the law to prevent it. It delivers the debtor to the officer, and consigns him to prison, from which it possesses neither will nor ability to release him, till he has paid the uttermost farthing. Now, this inability is said to arise from the "weakness of the flesh." That is, the fallen depraved state of man. It was able to do all it was designed, viz., to approve and reward the obedient; but when it became weak by transgression, it ceased to possess any ability to promote his well-being. Notice, II. The Glorious Expedient which God adopted. What the law could not do, God, by sending his own Son, hath done. Here we have, 1. The Author of this expedient. God. The Creator of the world, the Ruler of the universe, is the source of redemption. From him it emanated. He pitied—devised the scheme—and brought salvation. "God so loved," &c. "Here in is love," &c. Notice, 2. The blessed Agent employed. "His own Son." Not in the same sense that believers are sons, or as the angels are called sons; but in a more especial and dignified sense. His "only son"—his "only-begotten Son." Though Son, yet co-eternal with the Father—equal in power authority, and glory. Heir of the world "Lord of all." "God over all, blessed for evermore." Notice, 3. The commission of this Agent. God sending his own Son. Does not imply real inferiority in the person sent, only official subordination. Much less does it suppose unwillingness on the part of the agent; no, he freely offered himself. He delighted to come to do the will of God. "His delights were with the children of men." He came freely and cheerfully of his own love and grace. Notice, 4. The form he assumed. "Likeness of sinful flesh." Became really and truly a man, dwelt in a tabernacle of flesh. "Made of a woman." "God manifest in the flesh." Thus became the kinsman of those he came to redeem—capable of suffering, &c. Though flesh, yet "not sinful," only "likeness of sinful flesh." See Hebrews 6:26; Luke 1:34, &c. 5. The work he was sent, to effect. To "condemn sin in the flesh." His holy conception condemned original sin. His spotless life condemned practical iniquity—his discourses condemned it—his sufferings and death especially condemned it. Thus, the law was exalted—penalty due to sin paid—laver of regeneration provided—means of adoption obtained—title for eternal life procured. Consider, III. The Grand Design which God contemplated in sending his Son. "That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit." That believers in God's own Son, 1. Might be justified and considered righteous. All who believe in him, are justified from all things, &c. 2. That they might be made truly righteous. "Blood of Christ cleanseth from all sin," &c. "He is made unto his people sanctification." 3. That they might be distinguished for works of righteousness. Called to these; and by the quickening and strengthening aids of the Spirit, "they perfect holiness in the fear of the Lord;" Cor.Luke 7:1. The true evidence of their acceptance and sanctification is, "They walk not after the flesh, but after the Spirit." Application (1) How great the goodness of God to our fallen world! (2) How invaluably precious and important the work of Christ (3) How necessary faith and obedience to the law of the Spirit. ======================================================================== CHAPTER 73: MATTHEW 17:1-8. TRANSFIGURATION OF CHRIST ======================================================================== Matthew 17:1-8. Transfiguration of Christ PART I "And after six days, Jesus taketh Peter, James, and John, and bringeth them up into a high mountain apart, and was transfigured before them," &c.—Matthew 17:1-8. It appears from the preceding chapter that, a few days previously, Jesus had been conversing very intimately with his disciples, as to the opinion men formed of his person and character; and that he had also desired a public and frank avowal of their own sentiments concerning him. Peter on this occasion made that glorious confession which called forth the public approval and honor of Christ, and which was associated with that distinguished promise, "Thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it" It seems that, a little while afterwards he made known unto them the events connected with his sufferings and death; and that Peter, who had previously made so good a confession, expressed himself with unbecoming freedom and rashness, and said, "Be it far from thee, Lord, this shall not be unto thee;" which drew forth that severe reproof, "Get thee behind me, Satan, for thou art an offence unto me," &c. The term Satan signifies adversary, and referred to Peter's adverse state of mind respecting the doctrine of his sufferings and death. Jesus then began to discourse upon the necessity of all who would be his disciples taking up the cross, and, if necessary, being willing to abandon life itself for his sake. "Now after six days had transpired, Jesus took Peter, James, and John," &c. Observe, I. The Witnesses of Christ's Transfiguration. "Peter, James, and John." 1. Peter. He was distinguished for his zeal and earnestness, as well as for the noble confession he had just made. He was destined to possess an elevated position among Christ's apostles. He was to be the first who should make known the gospel of the kingdom, both among Jews and Gentiles, after Christ's resurrection. 2. James. He was the first apostle who should seal the doctrines of the gospel with his blood. 3. John. He was Christ's beloved disciple, his youngest follower, and his bosom friend. The sight of the transfigured Saviour was well calculated to establish Peter in his elevated views of Christ's glory, and at the same time to reconcile him to the doctrine of his death. It was, likewise, every way adapted to encourage James to follow Christ, even to death, that he might partake of his glory. And in this way John was more fully qualified to be the defender of Christ's divinity and glory. In reference to these witnesses it may be remarked, that they only were Christ's attendants when he raised the daughter of Jairus; and who witnessed the Saviour's agony in the garden of Gethsemane; Mark 5:37; Matthew 26:37. As to the number, three, it may be observed, that more would have tended to disturb the hallowed scene, and three were sufficient to attest to that glory which was exhibited before them. Notice, II. The place selected for Christ's Transfiguration. "Bringeth them up into a high mountain apart." Most generally admitted to have been Mount Tabor. It is deserving of remark, 1. That mountains have often been selected as places of divine manifestation and glory. It was on Mount Moriah that Abraham was called to offer up his son Isaac; it was on Mount Horeb that God appeared to Moses in the burning bush; it was on Mount Sinai that God descended when he gave the law; it was on Mount Pisgah that Moses beheld the promised land, and on Mount Nebo that God took him to himself; on Mount Ebal Joshua built an altar to the Lord, and wrote upon stones the law of Moses; it was on Mount Carmel that Elijah challenged and destroyed the prophets of Baal; on Mount Zion he temple was erected. 2. Christ often selected mountains as the scenes of his labors and devotions His own blessed and heavenly laws he delivered on a mountain; Matthew 5:1. He often retired to meditate and pray on a mountain; Luke 6:12. He was crucified on Mount Calvary, and from Mount Oliver he ascended to glory. 3. A mountain was a place highly favorable for the exhibition of Christ's transfigured glory. For its privacy and retiredness from the busy scenes of the world; not liable to interruption. Its elevation above the surrounding country being emblematical of Christ's purity and dignity, and also typical of Christ's ascent up to Calvary's summit, and his final redemption into heaven from the Mount of Olives. Notice, III. The Season of Christ's Transfiguration. "After six days," that is, the succeeding evening, for there can be no doubt that it took place during the stillness and darkness of night. This would favor their separation from the other disciples and the people, and render the glory more striking and magnificent. It was often during the night that God manifested himself of old to the prophets; it was during night that Abraham was called to sacrifice his son, and that Jacob wrestled with the angel of the covenant; it was during night that Job had that vision which produced such striking effects upon him; and the blessed Redeemer often spent whole nights in fervent prayer to God. Then, notice, IV. The devotional Exercise in which Christ was engaged when he was transfigured. Luke particularly specifies, that as "he prayed, the fashion of his countenance was altered;" Luke 9:29. And it is also stated, that he took "James, and Peter, and John, and went up to a mountain to pray" This was his leading errand, his chief object. It is worthy of note, that Christ hallowed most of his engagements with prayer. Not that he needed it as a Divine person, for as such, he was heir of all things. But as our Mediator, and the example of his church, it became him to present a perfect pattern before them, that they might tread in his steps. Prayer was one of the leading features in his holy career. When he was baptized he pray ed, and thus sanctified the water of baptism; Luke 3:21. When he was tempted he prayed, and thus sanctified temptation Matthew 4:1, &c., when he wrought many of his miracles he prayed, and thus sanctified miraculous gifts. When his soul was in an agony in the garden, he prayed, and sanctified affliction. When he was suspended on the cross, and was dying by cruel and murderous hands, he prayed, and thus sanctified persecution and death. When he ascended to his glory, while his sacred hands were lifted up over his disciples, he was parted from them, and a cloud received him out of their sight. And, now, in the holiest place of all, "He ever liveth to make intercession for us." Application We learn from this part of the subject, 1. The importance of retirement, meditation, and prayer. 2. The advantages arising from being Christ's disciples—such have fellowship with him, and behold his glory. ======================================================================== CHAPTER 74: MATTHEW 17:1-8. TRANSFIGURATION OF CHRIST ======================================================================== Matthew 17:1-8. Transfiguration of Christ PART II "And after six days, Jesus taketh Peter, James, and John, and bringeth them up into a high mounain," &c.—Matthew 17:1-8. In the previous sketch we have noticed, The Witnesses—The Place—The Season—and The Devotional Exercise, connected with Christ's Transfiguration. Let us notice, now, V. The Transfiguration itself. "And was transfigured before them." The changed or transfigured appearance of the Son of God is represented as consisting, 1. In the glory of his person. His nature was precisely the same, and is so in heaven; yet this nature appeared in a glorified form. The Divinity from within threw out upon it a holy splendor; hence, John doubtless referred to it, when he said, "We beheld his glory, the glory as of the only-begotten of his Father, full of grace and truth;" John 1:14. 2. In the splendor of his countenance. "And his face did shine as the sun." The face of Moses shone so that the people could not look upon him, and he conversed with them with his countenance covered with a veil. But the resplendent rays that distinguished the face of Moses were borrowed, the effect of converse with Deity. But Christ's, like the sun's, were underived; he had within himself all power and glory. Two or three passages will throw light on the splendor of the Redeemer's countenance. See Paul's account, Acts 26:13. Also description of the celestial temple, where the light of the sun is dispensed with, "for the Lamb is the light thereof;" Revelation 21:23. See also Revelation 10:1. And this is one of those instances of conformity to Christ, which saints shall experience; Matthew 13:4-8. 3. In the brightness of his garments. Which, says Matthew, were "white as light." Mark says, "exceeding white as snow." This indicated his unsullied nature, his unspotted purity. His apparel was not emblematical of terror and war, but of innocency and peace. When Daniel beheld him as the Ancient of Days, "his garment was white as snow;" Daniel 7:9. When John saw him, "his head and hairs were white as wool;" Revelation 1:14. He, also, represents him as being on a "white horse;" Revelation 19:11. Also, on a "white throne;" Revelation 20:11. And Christ has promised that those who overcome shall be clothed in "white raiment;" Revelation 3:5. Notice, VI. The Attendants at Christ's Transfiguration. "And behold there appeared unto them Moses and Elias." Luke adds, "who appeared in glory." Observe, 1. That the attendants were men, and not angels. There was a peculiar propriety in the selection of men on this occasion. (1) Men are more intimately related to Christ. "He took not on him the nature of angels, but he took on him the seed of Abraham." And it was human, and not angelic nature that was transfigured. (2) The sight of angels would not have yielded such consolation to the apostles, as the appearance of human beings in a state of glory. (3) The appearance of these in glory would present both an argument, and furnish an illustration of that glorious change which should pass upon the bodies of the redeemed at the last day. Notice. 2. The attendants were Moses and Elias. (1) Moses. He had been dead about fifteen hundred years. Most probably was now raised from the dead. Moses was the first penman employed to write the volume of revelation—he was the deliverer of the Jews from bondage—he was the lawgiver under the legal economy—he was a prophet, and an eminent type of Christ; now, he appeared to lay down all his authority at Christ's feet—to testify to his Messiahship—to give him homage as the world's great Prophet, and man's Redeemer. (2) Elias. He had been translated about nine hundred years. He was at the head of the prophetical dispensation—and as Moses represented the law, so he represented the prophets. Moses and Elias had both been distinguished for eminent piety, zeal, and usefulness. Both had fasted forty days, and both were signal instruments in the hands of the Lord. In their appearance, we have the law and prophets doing homage to Jesus, and honoring him of "whom Moses in the law and the prophets did write." Nothing could be better calculated to establish the faith of the disciples, than the appearance of these illustrious persons on this occasion. Notice, 3. Moses and Elias appeared in glory. And the lustre must have been very great, to be distinguished when Christ's transfigured glory was so very refulgent. We do not learn in what way the disciples knew them. We may observe from this, however, that in heaven there will be a distinct recognition among the celestial inhabitants, for, if the opposite is supposed, then, amid the crowded ranks of heaven would only be seen one vast collection of uninteresting faces. VII. The Conversation connected with Christ's Transfiguration. "Moses and Elias talking with him." Had revelation been silent, there would have been boundless room for conjecture is to the topics of their conversation. But Luke says, chap. ix. 31, "And spake of his decease which he should accomplish at Jerusalem." Now, here are several things to be carefully observed. 1. A peculiar description of Christ's death. "His decease." The word is not the one generally employed to denote death, but signifies departure. Supposed by many to refer to the scapegoat, which received by imputation the sins of the people, and then departed into the wilderness; by others, to the exodus, or departure of the Israelites from Egypt. And as the paschal lamb was the ordinance connected with that deliverance, so the death of Jesus was the procuring cause of the eternal deliverance of his people. The word very beautifully accords with Christ's own description; for in reference to his death, he says. "I go away" from you, but, if I go away, I will come again," &c. Death is a decease or departure, and not, as the French infidels said, "a putting out of existence." It is still existence in another world and state. 2. They spake of his accomplishing his decease. Here, Christ's death is not represented as a passive act which he endured, but an active one which he accomplished. This reminds us of two important facts. (1) Christ had power over his spirit. No one could wrest it from him. He could lay down his life, and take it up at pleasure. He had life in himself. (2) As our atoning sacrifice, it was requisite that his offering should be voluntary, that he should "give his life a ransom for sinners." And hence, he cried, "It is finished, and he gave up the ghost." 3. His decease was to be accomplished at Jerusalem. Now, it may be remarked, that it was on Mount Moriah, where the temple was erected, that Isaac was typically offered near nineteen hundred years before—it was here that the sacrifices were offered, which so significantly shadowed forth the person and work of Christ. Besides, it was here that Zechariah had prophesied, that "a fountain should be opened for sin and uncleanness;" and here, too, were the priests and councils, and rulers, who were to try and condemn him. The apostle refers to it distinctly, Hebrews 13:11, Hebrews 13:12. Now, when it is said that Moses and Elias spake of his decease, we may suppose that they spake, (1) Of the necessity of it. To realize types—to fulfil prophecies—to save the world. That they spake, (2) Of its merit and preciousness, in laying a solid basis for the restoration of man. That they spake, (3) Of its influence, in spoiling the powers of Satan—unstinging death, and destroying the grave—and opening the gates of immortality and eternal life. That they spake, (4) Of the rewards Jesus should receive. In "the travail of his soul"—in the eternal approbation of his Father—and the praises and honors of the redeemed forever. They spake of his decease as the most important subject to man—the most interesting to Christ—and the most glorious to God. Application Learn, 1. The glorious condition of departed saints, as seen in the appearance of Moses and Elias. 2. The importance of Christ's death. The only visit we read Moses and Elias ever paid our world, since their removal, was to converse with Christ as to "his decease which he should accomplish at Jerusalem." ======================================================================== CHAPTER 75: MATTHEW 17:1-8. TRANSFIGURATION OF CHRIST ======================================================================== Matthew 17:1-8. Transfiguration of Christ PART III "And after six days, Jesus taketh Peter, James, and John," &c.—Matthew 17:1-8 In the preceding sketches we have noticed, The Witnesses—The Place—The Season—The Devotional Exercise—and, The Transfiguration itself. Also, The Attendants—and, The Conversation connected with it. We now proceed to consider, VIII. The expressed Rapture of Peter, and the Proposal he made. "Peter said, Master, it is good to be here; let us make three tabernacles; one for thee, one for Moses, and one for Elias; not knowing what he spake." Notice, 1. His present rapture. "Master, it is good to be here." Observe his reverential address, "Master;" and then, his exclamation, "It is good to be here." We do not wonder, when we reflect upon, (1) The company they were with. Moses, Elijah, and Christ. (2) Their appearance on this occasion. "In glory." Clothed in raiment bright and shining. (3) The conversation which took place, respecting the world's redemption by Christ Jesus. (4) Their situation. On a high mountain, secluded from the noise and bustle of the world. (5) Their exemption from all trouble and attacks of foes. The sneer of the Pharisees, and the revilings of the world. It is good to be on the mountain—to pray—to be with Christ—to have fellowship with saints—behold Christ's glory. Yes "Our willing souls would stay In such a frame as this; And sit and sing themselves away To everlasting bliss." Observe, 2. His earnest proposal. "Let us build three tabernacles," &c. Here we have his expressed desire to perpetuate his happiness. Now, there are several things in the proposal to be commended. (1) He only wanted to raise temporary dwellings; not stable or permanent ones. (2) He wanted them to be on the mount of meditation; not in the world, who were living without God. (3) He wanted them for Christ and his people. Communion with the head and the members; both desirable, and both necessary. And, (4) He submitted it to Christ's supreme wisdom and authority. "If thou wilt." If it seems good in thy sight. If thou wilt give thy sanction to it. Observe, 3. The impropriety of Peter's proposal. Luke adds: "Not knowing what he said." Observe, (1) Peter's proposal was the result of feeling, and not of judgment. Religion must be formed of both. Without the one, it will be fanaticism; without the other, formality. (2) Peter wanted heaven here, forgetting that we must travel to it—fight for it. Strangers and pilgrims. (3) Peter overlooked his brethren, whom they had left when Christ ascended the mountain: therefore it was selfish. (4) Peter lost sight of the great company of the redeemed. Abraham, Isaac, Jacob, the prophets, &c. (5) Peter surely forgot, that a kingdom was prepared above; and therefore, dwellings here were unnecessary. (6) Peter need not require three tabernacles. Jesus will be present, with Moses and Elias; he as the head, and they, and all saints, as his illustrious attendants. Glorified saints do not want to be excluded from each other, much less from Christ (7) Besides, was it reasonable for Moses, the favored servant of the Lord, whose soul had been extracted by the lips of the Almighty, and who had been before the throne for fifteen hundred years, to descend to dwell on a barren mountain? For Elijah, who had been taken to glory in a chariot of fire, to dwell in an earthly tabernacle again? (8) Finally, he forgot the subject of conversation. That Christ should accomplish his decease at Jerusalem: that he had to die for man; and by his agonies and death to redeem the world. The eternal interests of men would have been blighted forever, had Peter's proposal been accepted. But "he knew not what he said." Consider, IX. The Symbol of the Divine Presence which was now displayed. While Peter yet spake, "behold, a bright cloud overshadowed them." God frequently manifested himself through the medium of a cloud. In his essence, he is invisible. "Dwells in light which no man can approach unto." When his presence was with Israel, it was a pillar of cloud by day, and a pillar of fire by night. When he gave the law on Sinai, he descended in a cloud; Exodus 19:16. When he descended into the tabernacle and temple, a cloud was the symbol of his presence; Exodus 40:34; 1 Kings 8:10. But on this occasion, the cloud was a bright one; denoting the graciousness and clearness of the Christian dispensation over that of the legal and ceremonial one. Observe, X. The Public Attestation of Christ's Character and Mission. "And, behold, a voice out of the cloud, which said: This is my beloved Son, in whom I am well pleased; hear ye him." This was the voice of Jehovah: and it attested, 1. The dignity of his person. "God's Son." Not a son in like manner with angels, or saints; but his "only-begotten" Son; possessing the express image of the Divine Person: coequal and co-eternal with the Father. "Heir of all things." 'Lord of all.' "God over all." The voice attested, 2. The Father's approbation and delight in him. "My beloved Son, in whom I am well pleased." Between the Father and the Son there was perfect oneness, both of perfections and will. The Father ever delighted in the Son; and the Son ever delighted in the Father. See Isaiah 42:1. God was especially well pleased in Christ's mediatorial undertaking—in the purity of his human nature—in the benevolence of his miracles—in his perfect obedience, &c.—in his offering—resurrection—ascension—intercession, &c. As a proof that he is well pleased in him, he has exalted him to his own right hand; given him a name above every name, &c.; Hebrews 1:1, &c. 3. The voice enjoined supreme attention to Christ. "Hear ye him." No longer Moses; but the great Prophet of whom Moses was a type. No longer Elijah, or the prophets; but him to whom bare all the prophets witness. "Hear ye him;" at all times—on all subjects—on all occasions; as to doctrines—as to worship—as to experience—as to practice—as to promises—as to time—and as to eternity, "hear ye him." Notice, XI. The Effect produced upon the Disciples. "They fell on their face, and were sore afraid." The scene was too grand and sublime for weakly human nature. Shows our present imperfect state; and the change we must undergo, before we can even endure the blaze of eternal day. Then notice, XII. Their gracious Recovery by Christ, and the Injunction which he laid upon them. "And Jesus came and touched them, and said, Arise, and be not afraid," &c. How graciously and easily did Christ restore them! And with what tenderness he said, "Be not afraid." All the splendor was now removed; the cloud, the attendants had returned; and Jesus now appeared as before his transfiguration. He charged them "to tell the vision to no man, until the Son of man be risen again from the dead." As he had to pass through the scenes of his abasement and humiliation, it was necessary to reserve this scene until, by his resurrection, he had proved himself the Son of God with power. Application Christ's transfiguration, (1) Clearly proved both the souls immortality, and the resurrection of the dead. (2) Gave a splendid representation of he condition of saints in a future state. (3) Showed the harmony of all the dispensations of religion God had established; that of the law—prophets—and Christ. (4) The superior dignity and glory of the latter. (5) Was calculated, also, to encourage Christ, as giving him an earnest of that feeling and glory which would arise to him from the execution of his mediatorial work. ======================================================================== CHAPTER 76: EXODUS 3:2-6. THE BURNING BUSH ======================================================================== Exodus 3:2-6. The Burning Bush "And the Angel of the Lord appeared unto him in a flame of fire out of the midst of a bush," &c.—Exodus 3:2-6. The life of Moses was divided into three distinct and equal periods. Forty years he dwelt in the court of Pharaoh; forty, as a shepherd in the desert; and forty years did he go before the children of Israel, as their leader to the promised land. Our text relates to his history at the end of the second period, when Jehovah appeared unto him, and called him to go forth to Pharaoh and demand the liberation of his people. The burning bush was a striking emblem of God's suffering church. Let us, I. Illustrate the Resemblance subsisting between them. And then, II. Attempt a useful Improvement of it. Let us, then, I. Illustrate the Resemblance between the Burning Bush and the Church of God. The parallel will hold, 1. In reference to the humble and lowly appearance of the church. The metaphor is not that of the lofty cedar or the majestic oak; but a mere thorny bush, a sort of contemptible bramble. Now, the church of God has generally presented to the eye of the world a lowly and contemptible appearance. At this time the church was in bondage in Egypt; in a state of degradation and slavery. Look at the Christian church during the days of the Redeemer on earth. Principally composed of publicans, tax-gatherers, and fishermen. Even yet, not many rich, or great, or noble are called. The reason may be: because we cannot be Christ's disciples, and love riches; and it is difficult, if riches increase, not to set out hearts upon them. We cannot love and pursue the fashions of the world, and seek the honors of men, and be true members of Christ's spiritual church. The church has got no pompous services—no priests arrayed in gorgeous robes—no earthly splendor to attract; but she is formed of faithful souls, who dwell in the depths of selfabasement, and who put on the lowly garments of humility. Notice, 2. The elevation of the church. The bush was seen by Moses in Mount Horeb. Though the church is humble in herself, yet she is elevated before men, and her basis is the Rock of Ages. Jesus has beautifully described this: "Ye are the lights of the world." "A city set on a hill, that cannot be hid." The erection of the temple on Zion strikingly sets forth the true elevation of the church. Hence, Isaiah says: "The mountain of the Lord's house shall be established on the top of the mountains." "And in this mountain the Lord of Hosts will make a feast for all people." Isaiah 2:2; Isaiah 25:6. Observe, 3. The situation of the church. The burning bush was beheld in the desert or wilderness. The church is in the world; which is very aptly likened to the wilderness. And ancient Israel, passing through the wilderness to the land of promise, is an exact emblem of the church in her progress to the heavenly state. The world is fitly represented as a wilderness, on account of its sterility and barrenness, dangers, storms, &c. The prophets often described the church as being in a wilder ness state. Isaiah says: "In the wilder ness shall waters break out," &c.; Isaiah 41:19. Ezekiel 34:25; Hosea 2:14 Son_3:6. 4. The condition of the church. "And behold, the bush burned with fire," The bush appeared to be enveloped in flames. This was intended to represent the suffering condition of Israel in Egypt It equally applies to the church in all ages. The condition of the church is that of suffering. Sufferings are forcibly represented by fire on two accounts. (1) On account of their seventy. And, (2) On account of their purifying influence. Now, this suffering condition applies to God's church in all ages. Abel, from Cain; Noah, from the antediluvians; Israelites, in Egypt—again, in the wilderness, in Babylon, &c. New Testament edition of the church: apostolic age; a series of them during the first four centuries: then by Mohammed; then by Antichrist; Germany, France, Britain; see Hebrews 11:32 to end. Now, these sufferings of the church, (1) Keep her separate from the world; make her sons and daughters tried ones; separate the chaff from the wheat; 1 Peter 1:7. (2) They conform the church to her suffering Head. Captain of our salvation was made perfect by sufferings. "In the world ye shall have tribulation." See Pet. 1 Peter 4:12-14; Php_3:10. Notice, 5. The preservation and perpetuity of the church. "And the bush was not consumed." God's church has increased in the fire, and has been perpetuated in spite of the devouring flame. And this is truly wonderful! Men of all ranks and countries have combined against her. All nations have conspired to overthrow her. The kings of the earth have covenanted to raise her. And yet, she lives and triumphs! Her enemies have been sepulchred one after another. Pharaoh and his host sank like lead in the mighty waters—the Canaanitish kings were destroyed—Amalek was blotted out of existence—Belshazzar was slain—Herod was eaten up of worms. The very cities and empires over which they reigned have disappeared. And the church of God still grows, and is daily multiplied. Blood of the martyrs was the seed of the church. Observe, 6. The divine presence in the church. "God called unto him out of the midst of the bush." Now, in this the preservation of the church of God is accounted for. God is in the midst of her; therefore, she is not moved." (1) He is in the midst of her, to strengthen her for her conflicts. (2) To comfort and sustain her in them. (3) To bring her safely through them. (4) To ward off the strokes of her foes, and to overrule them for her real good. It is God's presence that preserves the church. It was so with Daniel in the den the three worthies in the fire. And this is his own promise; Isaiah 43:2. See, also, Isaiah 12:6; Zephaniah 3:14; Zechariah 2:5. Son of Man was seen in the midst of the seven golden candlesticks; so, also, he was seen as a lamb, in the midst of the throne. Notice, 7. The sanctity of the church. "The place whereon thou standest is holy ground." Not, literally, more than any other ground; but because of the presence of the Lord. So, Christ's church is sanctified. "A holy nation." "A peculiar people, zealous of good works." Holy services—holy privileges—holy joys, &c. Ephesians 2:19. Notice, 8. The preparation God demands of all those who seek fellowship with him and his people. "Put off thy shoes from off thy feet Here it is implied, (1) That we must become separated from all sinful pursuits. (2) That we must cultivate reverential feelings towards Him. (3) That we must approach him with deep humility and filial fear. And, (4) That we do not come to Him in our own strength and righteousness; but in that mediatorial way which he hath appointed. Notice, 9. The encouragement he gives to his church. "I am the God of Abraham," &c. As such, he is faithful and true—merciful and long-suffering—abundant in goodness and compassion. As he was with them, and guided, and blessed, and protected; so he will be with, guide, bless, and protect his church throughout all ages. Let us, II. Attempt an Improvement of this Subject. 1. Let the enemies of the church cease so reckless and foolish an attack. 2. Let the people of God trust implicitly in the Lord, who is in the midst of them, and fear not. 3. Let them cultivate that spirit of reverence, holiness, and humility, which will secure the divine approbation and blessing. And, 4. Let sinners with contrition seek "the good-will of him who dwelt in the bush. ======================================================================== CHAPTER 77: 2CH 26:5. THE CONNECTION BETWEEN RELIGION AND PROSPERITY ======================================================================== 2 Chronicles 26:5. The Connection Between Religion and Prosperity "As long as he sought the Lord, God made him to prosper."—2 Chronicles 26:5. The text is associated with the history of Uzziah, king of Judah, who ascended the throne when he was sixteen years of age. Distinguished for his piety and uprightness of conduct, &c., the text records the result of his piety, "As long as he sought the Lord," &c. Let us notice, I. What is included in seeking the Lord. 1. An acknowledgment of his being and perfections. He that cometh to God, must believe that he is, &c. Proper views of his character and attributes. Scriptural knowledge of God. "Know thou the God of thy fathers," &c. 2. Ardent solicitude for the enjoyment of his favor. Conscious of sin, unworthiness, &c. Anxious to know and feel his love—to be at peace with him. This solicitude will be accompanied by repentance and believing prayer. 3. A reference to him in all our ways. "Commit thy way to the Lord," &c. "In all thy ways acknowledge him," &c. "Set the Lord always before me," &c. It includes, 4. Entire dependence upon him, and constant prayer for his blessing. "Trust in the Lord," &c. "Be careful for nothing," &c. "If your parents being evil," &c. Notice, II. The Prosperity God gives to those who seek him. 1. Sometimes great temporal prosperity. Jacob, Joseph, Job, Solomon, Uzziah. 2. In reference to temporal things, always real prosperity. That which is really and truly best both for the body and soul, for this world and that which is to come. Contentment and satisfaction. 3. He will not fail to give spiritual prosperity. Growth in grace—enlargement of heart—increasing conformity to himself—meetness for glory, &c. 4. He will assuredly bestow eternal prosperity. The crown of life—the white robe, the celestial mansion—the unfading inheritance, &c. Observe, III. The Connection between seeking the Lord and Prosperity. "As long as he sought the Lord," &c. There is a connection, 1. As between promise and fulfilment This is clearly exhibited in the following passages. "Your souls shall live that seek the Lord." "Blessed are they who seek the Lord with their whole heart." "They that seek the Lord shall not wan any good thing." 2. There is a moral connection. Seeking the Lord brings us nearer to him—assimilates us to his likeness—expands the mind—enlarges the heart—improves the graces—and produces true spiritual happiness. 3. There is a connection as to continuance. As long. No longer; it is not promised any longer, cannot enjoy it any longer, ought not to expect it any longer. "If any man draw back," &c. See Saul, king of Israel. Read David's charge to Solomon. Then the lamentable case in the text. "But when he was strong his heart was lifted up, to his destruction," &c.; ver. 16. Smitten with leprosy, and so he lived and died, ver. 19 to end. Application 1. Have right views of prosperity. What will stand every test, and trial, and season. What includes body and soul, time and eternity. 2. True way of obtaining it. To seek it of the Lord. "His blessing maketh rich and addeth no sorrow thereunto." 3. Retain it by cleaving to the Lord; Hebrews 3:11, and iv. 1. ======================================================================== CHAPTER 78: LUKE 22:56-60. PETER'S DENIAL OF CHRIST ======================================================================== Luke 22:56-60. Peter's Denial of Christ "And when they had kindled a fire in the midst of the hall, and were sat down together, Peter sat down among them," &c.—Luke 22:56-60. In this affecting narrative we have a striking representation of the weakness of human nature, and a powerful admonition to all the followers of Jesus, to "watch and pray, lest they enter into temptation." Let us notice. I. The Ingredients of which Peter's sin was composed. We observe in Peter's sin, 1. Unfaithfulness. He professed to be Christ's disciple and witness; yet when an opportunity occurred of testifying of him and for him, he was silent. He professed to be Christ's friend; yet when Jesus stood in special need of his sympathy, he ceased to acknowledge him, or to be seen with him. In Peters sin there was, 2. Falsehood. He said that "he knew him not." And this falsehood was repeated again and again, and every time with increased virulence of feeling, and violence of manner. In Peter's sin there were, 3. Perjury and imprecation. He confirmed his falsehood with oaths. Gave the most solemn form of speech to what was untrue, called Jehovah to witness to a lie, and also imprecated God's curse upon himself if he knew any thing of the man; Matthew 26:74. Let us consider, II. The Aggravations and Extenuations of Peter's sin. 1. The aggravations of Peter's sin. It was aggravated, (1) By Peter's intimate relationship to Christ. He was one of Christ's most intimate disciples had been highly favored and distinguished by Christ, together with James and John above the rest. Had been with Christ on the holy mountains—had seen his miracles—walked with him on the sea, &c. It was aggravated, (2) By Peter's noble profession of Christ. When Jesus inquired of his disciples, "Whom do ye say that I am?" Peter replied, "Thou art Christ, the Son of the living God!" (3) By the warning Christ had given aim. He had recently avowed his readiness to go with him to death, and although all men forsook him, he would not. Christ then gave him an explicit and faithful warning, see Matthew 26:31, Matthew 26:35. It was aggravated, (4) By the company before whom he denied him. He was not before the rulers or judges called upon to give evidence at the hazard of his life. But it was in the presence of a few servants, at the interrogation of a simple girl, a servant maid, "who, looking upon him, said, This man was also with him." It was aggravated, (5) By the circumstances and time when he denied him. It was when Chris was in the hands of his violent adversaries when Christ was heavily laden with anguish and sorrow; after he had arisen from the excruciating agonies of the bloody sweat in Gethsemane, and when the hour had arrived that he should lay down his life for the world. Let us notice, 2. The extenuations of Peter's sin. (1) It was sudden, and not premeditated. It had not been deceitfully and deliberately planned. A few hours before, his resolutions and designs were of the most opposite character. (2) It was of short continuance. He did not remain in his sin, did not continue to sink deeper in crime, and wander further from the path of duty. When the surprise of the temptation was over, he felt his criminality, and fled from the path of error. Mark, moreover, (3) It was never repeated. It was one act of unfaithfulness, and was never rendered more enormous by repetition. Let us, III. Ascertain the leading Causes of Peter's sin. 1. Presumption and self-confidence. He evidently gave himself credit for more courage and strength than what he possessed. He was certain, whoever else might fail, that he would go with him to prison and to death. He displayed this, too, when he drew his sword in the garden. 2. Inattention and watchfulness. Christ's caution seems to have been entirely in vain. With the warning ringing in his ears, he fulfils the crime predicted, and against which he was cautioned. The beacon was erected, but he closed his eyes, and split upon the rock it pointed out. 3. Neglect of prayer. Christ had urged this exercise upon them (ver. 40) in the same discourse, in which he had warned Peter, but we have no evidence that he regarded it. Doubtless he imagined that he had strength enough, until he found that he had none. 4. Direct imprudence. He unnecessarily mixed with the enemies of Christ, sat among them, heard their conversation, &c., when he ought either to have been close by the side of his Lord or in solitude, shedding tears of sympathy for his suffering Friend. He evidently placed himself on Satan's ground, and gave him a direct opportunity of gaining an advantage over him. The last cause evidently was, 5. The fear of man. He durst not encounter the wrath of those who hated Jesus and his cause. He feared those who could kill the body; and this fear so completely unmanned him, that he deserted, and disowned his knowledge of and connection with Christ. Application 1. Learn the weakness of man in his best estate. 2. Man's ignorance of his own infirmities. 3. The necessity of watchfulness, and entire dependence on Christ. 4. Our duty to those who may be overtaken in a fault, &c. Galatians 6:1. ======================================================================== CHAPTER 79: EXODUS 2:9. BIRTH OF MOSES ======================================================================== Exodus 2:9. Birth of Moses ADDRESSED TO PARENTS "Take this child away, and nurse it for me, and I will give thee thy wages."—Exodus 2:9 Notice the eventful period of the birth of Moses. Pharaoh's cruel edict. Amram and Jochebed, the parents of Moses, conceal his birth. Necessitated to remove him. Ark prepared—committed with its precious treasure to the waters of the Nile. Miriam, his sister, appointed to watch over it. Pharaoh's daughter visits the river. Sees the ark. Has it brought to her. Babe weeps. Her heart melts, and she resolves to save it. Miriam offers to introduce a Hebrew nurse. The offer is accepted, and his mother receives him back, with the address of the text, "Take this child," &c. Let us consider the text as addressed to all parents. Notice, I. The Duty enjoined, and II. The Reward promised. I. The Duty enjoined. "Take this child away, and nurse: for me." Notice, 1. The object. "This child." A human being in a state of entire weakness and dependence. What we once were. Consider, (1) What it may become Perhaps a philosopher, warrior, statesman, philanthropist, minister of truth. (2) What it must become. A responsible moral agent, heir of immortality, eternally saved or lost. Observe, 2. The duty itself. "Nurse it for me." It includes, (1) Attention to the physical wants—food, clothes, health, comfort, &c. It includes, (2) Cultivation of the mental faculties. Improvement of the intellectual powers by education. But it especially includes, (3) The religious instruction of the soul. It does not imply that parents can change the hearts of their children; this is God's prerogative; he does not demand this from them: but he requires them to use the means, to sow the seed, to "train them up in the way they should go." This they can effect, 1. By the communication of Scriptural knowledge.—Knowledge of human nature—evil of sin—accountability to God—redemption by Jesus Christ—doctrines of repentance, holiness, future rewards and punishments. 2. By the employment of moral discipline.—Restraining sin. Exercising parental authority, without this, a family is like a field without a fence, like an asylum of maniacs, house without a roof, army without discipline. 3. By placing before them a consistent example.—Walking before them wisely. Alluring by a practical exhibition of religion. Children greatly influenced by what they see. Gives power and efficiency to instruction. 4. By taking them to the house of God.—Do this early. Behold the child Samuel ministering before the Lord; 1 Samuel 2:11. How beautiful! how affecting! 5. By constantly praying with and for them.—This will engage the influence of heaven on their behalf, and is the way to procure the aid of the Holy Spirit, who alone can make all the other means successful. Abraham prayed thus for Ishmael, and Jacob for Joseph's sons; Genesis 17:18; Genesis 48:16. Let us consider, then, II. The Reward promised. "And I will pay thee thy wages." You may be rewarded, 1. By seeing your efforts crowned with success. Children like olive-plants around your tables. Polished stones, &c. See them rise up to call God blessed; to fill useful places in society and in the church. Thousands have been thus rewarded; there are failures, but these are the exceptions, not the rule itself. 2. You shall at any rate possess the consciousness of the divine favor. The Christian parent who trains up his children to piety, shall always have the smile of Deity, and be free from the bitter tortures of conscience, attendant upon a neglect of these duties. 3. You shall leave your children with composure when you come to die. If you have succeeded, they shall step into your offices in the church, and carry on that blessed cause which is so dear to your hearts. The separation, too, shall be but for a moment, and the reunion in glory shall be uninterrupted and everlasting. If you have failed, still you will die in peace: you have employed the means, and after your decease, God may make then efficient; if not, his will be done! 4. You shall stand before them with confidence in the judgment-day. Not be afraid to see them. Clear of their blood. Your faithful discharge of the parental duties fully known to the omniscient Being who shall be seated on the dread tribunal. He will now honor, confess, and reward you. Application 1. Let pious parents be encouraged in the way of duty. 2. Let negligent parents consider the cruelty of their conduct, and the bitter consequences which must result from it. ======================================================================== CHAPTER 80: REVELATION 3:20. GOD KNOCKING AT THE SINNER'S HEART ======================================================================== Revelation 3:20. God Knocking at the Sinner's Heart "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."—Revelation 3:20 The text was originally addressed to the church at Laodicea; but is capable of a more general application. Let us consider it as the address of Jehovah to all who are favored with the light of revelation and yet remain strangers to salvation. Notice, I. The State of Soul supposed. Closed against God. This is an obvious and lamentable truth He is not in all the thoughts of the wick ed. They live without God, and without hope in the world. Several things keep the soul closed against God. 1. Ignorance. They do not know God; nor their need of his divine favor. "Souls perish for lack of knowledge." Minds darkened by the God of this world. Hosea 4:6. 2. Reigning sin. Soul fully possessed. Satan sits on the throne. His captives; servants of sin. Hence, God cannot dwell there so long as this state of things abides. Light no fellowship with darkness; sin, with holiness &c.; Romans 6:17. 3. Love of the world. Temporal things absorb all the desires of the mind. Visible apparent good, preferred to that which is invisible and eternal. Worldly honor, worldly riches, worldly pleasure, preferred to the honors, and riches, and pleasures which come from God. James 4:4; 1 John 2:15. 4. Inconsideration. Do not reflect on these things; do not deliberate on consequences; do not ponder over it as the most momentous matter that can engage their attention. "Israel doth not know; my people do not consider;" Deuteronomy 32:29; Haggai 1:5; Isaiah 1:3. 5. Unbelief. The statements of revelation are not believed. Hence, threatenings do not alarm invitations do not allure, promises do not attract; and the gospel produces no saving effect on the heart. Unbelief effectually closes the soul against God. "He could not do many mighty works there, because of their unbelief;" Hebrews 3:19; Mark 6:6. Notice, II. Jehovah's Address to the Soul thus closed against him. "Behold, I stand at the door, and knock." Consider three things: 1. The blessed Being from whom the address proceeds. "Behold, I." The high and lofty One who inhabiteth eternity; heaven his throne—earth his footstool—universe his temple—nests of heaven his attendants. Self-existent independent, ever blessed; yet he stoops to solicit the possession of the sinner's heart. Well may heaven and faith be called to behold an act of such condescension and grace. 2. His attitude. "He stands at the door." (1) Denoting his patience and long-suffering. While his enemies are enthroned within, the blessed God stands without. (2) His readiness to depart. Can easily pass on; easily withdraw himself, and leave the soul to infatuation and ruin. 3. The action he performs. "Behold, I stand at the door, and knock." He does this, (1) By his daily bounties; the necessaries and enjoyments of life. Psalms 103:2. (2) By the gracious offers of his gospel. Pardon, peace, and eternal life proclaimed, &c. (3) By the suggestions of his Spirit. His Spirit convinces men of sin, strives, &c. John 16:8. (4) By the events of his providence. These events abound in the world, and sometimes visit our families and persons with afflictions, bereavements, &c. Hosea 5:15. Notice, III. The conditional Promise given. "If any man hear my voice, and open the door, I will come in, and sup with him, and he with me." Observe, 1. The conditions. (1) "Hear my voice;" so as to understand it, consider it, believe it. And, (2) "Open the door." Freely, cheerfully, and with all his heart, give me a welcome into his soul, in my own way, and on my own terms, and to effect my own purposes, &c. 2. The promise. "I will come in," &c. To illuminate the mind—convince the heart—regenerate the soul—to cause all old things to pass away, and to make all things new. "And sup with him, and he with me." Mutual fellowship and communion here; and eternal and uninterrupted enjoyment in the world to come. Application Learn, (1) God's gracious regards to the children of men. He desires their happiness and salvation. (2) The sinner's responsibility. Life and death before him; God waits to save; his eternal well-being or wo depends on his acceptance or rejection of the offers of mercy. (3) The inevitable consequences of impenitence. God offended—salvation rejected—soul lost. ======================================================================== CHAPTER 81: LUKE 8:35. THE DEMONIAC ======================================================================== Luke 8:35. The Demoniac "Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind."—Luke 8:35. Christ Jesus came into the world to accomplish a threefold object. He came to glorify his heavenly Father—to save sinners—and to destroy the works of the devil. These three are inseparably connected. It is by destroying the works of the devil, that souls are saved, and God glorified. During his ministry, Christ made several attacks on the empire of Satan. He did so in the case of the child he delivered, Mark 9:17, Mary Magdalene, and the instance in the text. Observe, I. His Miserable Condition II. His Restoration And, III. The Effects Produced. I. His miserable Condition. See from ver. 27. 1. He was possessed with devils. Under the complete influence of malignant spirits. Satan seems to have had very great and general influence about the time of Christ's appearance on earth. "But this is your hour, and the power of darkness;" Luke 22:53. Here we see an emblem of the misery of the sinner. Satan's slaves. He rules in the hearts of the children of disobedience, &c. 2. He dwelt among the tombs. Deserted the habitations of the living, and wandered among the sepulchres of the dead. Sinner said to "sit in darkness, and shadow of death;" Luke 1:79. The unrenewed soul, far from the favor and enjoyment of the living God. 3. He was mentally deranged. Did not act as a rational being. When he was restored, it is said, he was in his "right mind;" therefore, not so before Sin is insanity—the essence of folly—the veries madness—perversion of the judg-ment—prostitution of all the faculties of the mind. Ecclesiastes 7:25; Ecclesiastes 9:3. 4. He was in a state of utter wretchedness. Naked—homeless—wandering abroad in a state of pain and distraction. A true picture of the sinner. See the prodigal; also, Revelation 3:17. "Way of transgressors is hard." 5. He was his own tormentor. "He was in the mountains, and in the tombs, crying and cutting himself with stones;" Mark 5:5. "O Israel, thou hast destroyed thyself." Sinner ruins his reputation—destroys his health—embitters his life—and murders his soul. 6. He was dangerous to others. "Exceeding fierce;" Matthew 8:28. "One sinner destroyeth much good." It is sin and Satanic influence that fills men with anger, wrath, maliciousness, revenge, &c.; "from whence come wars and fightings," &c. James 4:1, &c. 7. No man could tame him. See Mark 5:4. They had "bound him with chains and in fetters," &c.; ver. 29. So, the sinner is beyond recovery by any human device or power. Philosophy has tried and failed; legislators have tried and failed; civilization and education have failed. The power of the Son of God is, alone, sufficient to deliver from sin, and to save from the wrath to come. It cannot be effected by "might or power;" but by the Spirit of the Lord of Hosts. Notice, II. His Restoration. Here, several things must be observed: 1. He was found of Christ. Christ landed on the coast, and discovered him in his misery. So, Jesus has come expressly into our world to save sinners—to seek and to save that which is lost. And Christ had compassion on him. He beheld his wretchedness, and contemplated his deliverance. 2. The instrumental means was Christ's voice. He spake, "and said, Come out of the man, thou unclean spirit;" Mark 5:8. What a powerful word! He tried it on the deaf, and they heard; on the dumb, and they spoke; on the blind, and they saw; on lepers, and they were cleansed; on the winds and storms, and they were calmed; on the dead, and they lived; and now, on devils, and they trembled and fled before him! He also speaks pardon to be guilty, and peace to the distracted, breast. Observe, 3. The efficient means was the divine power. "The voice of the Lord is powerful;" Psalms 104:7. His word, too, is omnipotent. "He spake, and all things were made; he commanded, and they stood fast." Gospel is the power of God to salvation. Christ has power on earth to forgive sins. Able to save to the uttermost &c. 4. The perfection of his cure He was found, (1) Quiescent; "sitting." No longer wandering abroad—no longer driven by the foul spirits—calm and composed. Soul found of Christ, and restored by him, finds rest, &c. (2) Clothed. Sensible of his shame—garments obtained. So, the soul clothed with the best robe—the garment of salvation. (3) "In his right mind." Eye, no longer wild, but beaming with intelligence—tongue, no longer raving, but speaking words of soberness—feet, ceased to wander—hands, no longer maimed himself—an entire and complete change. So, the grace of God produces a new creation, erases the image of Satan, and engraves upon the soul the image of God. Ezekiel 18:31; 2 Corinthians 5:17. Observe, III. The Effects produced. 1. He desired to abide with Christ. Perhaps from fear of his old adversaries. Very proper. Soul's safety is to be near Christ. The believer feels the force of the lines of the poet: "Hide me, O my Saviour, hide, Till the storms of life are passed; Safe into the haven guide, O, receive my soul at last." Or he might desire this from gratitude and love to Christ; attachment to his benefactor and deliverer. But Christ forbade him and commanded him to go to his own house, &c. Ver. 39. 2. He was obedient to Christ. His will was lost in Christ's. With joy and gladness he went forth and published abroad what Christ had done for him Pardoned souls are called to show forth Christ's power and grace, and to testify what great things he hath done for them Application Here is a true picture, (1) Of the state and misery of sinners. (2) Of Christ's willingness and ability to save. And, (3) Of the duty of those who have been brought out of darkness into his marvellous light. ======================================================================== CHAPTER 82: JOHN 3:16. THE LOVE OF GOD TO A PERISHING WORLD ======================================================================== John 3:16. The Love of God to a Perishing World "For God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life."—John 3:16. Text an epitome of the gospel—a concise statement of the blessed scheme of redemption. In which we have, I. The grand Design contemplated by God. That men "might not perish, but have everlasting life." Notice, 1. Man's perishing state is implied. This is abundantly established by other statements of Scripture. "By one man sin entered into the world, and death by sin." All men are naturally in unbelief, therefore children of wrath, and condemned already. Man's perishing state includes, (1) The tendency of the body to dissolution. "Appointed unto all men once to die," &c. "Dust thou art," &c. (2) The present spiritual death of the soul. Dead in trespasses and sin. Image of God defaced. Powers of the mind alienated from God. Result, restlessness and misery. No peace, &c. (3) The exposure of the soul to the bitter pains of eternal death. "Soul that sinneth shall die." "The wicked shall be turned into hell," &c. 2. What God contemplated in the scheme of redemption. (1) Restoration of the soul to the life and image of God. (2) The resurrection of the body by the power and in the likeness of Christ. (3) A title to, meetness for, and the enjoyment of. eternal life in the world to some. Notice, II. The Means by which God executed his glorious Design He gave his only-begotten Son. Observe, 1. The person. "His only-begotten Son." "His fellow." Though he assumed the form of a servant, yet he thought it not robbery to be equal with God. See Hebrews 1:2, &c. Ob serve, 2. He gave his Son. He did so by promise—in types, and shadows, and sacrifices—prophetically—at last, actually, in the fulness of time. "he sent forth his Son," &c.; Galatians 4:4. 3. The end for which he gave him To assume human nature—to magnify the law—to reveal the doctrines of the gospel—to be the example of his people—■ to shed his blood as a ransom for sin, and thus to die in the place of transgressors—to rise again for the justification of sinners—to be the ever-living advocate of his church, &c. 4. The persons for whom he gave him. "The world." "And do testify, that the Father sent the Son to be the Saviour of the world." "And he is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." John i 29; 2 Corinthians 5:14, &c.; 1 John 4:14; 1 John 2:2. Notice, III. The divinely appointed Mode by which Men obtain the Benefits of this Gift. "That whosoever believeth," &c. Observe, 1. The mode appointed is faith. "Believeth;" so as fully to credit God's testimony of our guilt, wretchedness, and danger—his mercy—Christ's ability and readiness to save, &c.; and heartily to embrace him in his mediatorial capacity, relying solely and fully upon him for acceptance and eternal life. 2 The extent of this mode. "Whosoever believeth." It embraces all countries, colors, and ranks of mankind. It includes all grades of guilt, and all hues of moral character, and all aggravations. It embraces every child of man, save the obstinate, impenitent unbeliever. IV. The great original Cause of God's munificent and unspeakable Gift to the World. "God so loved the world." The cause was his own free, unsolicited, sovereign love. The degree of this love is referred to, not determined—for it is only known in all its richness and vastness to the divine mind, and is recorded by the word "so." Eternity itself will be too limited to solve this word, and to find out its unbounded significations. It is love high as heaven—deep as the verge of perdition—wide as the universe—and durable as the everlasting ages to come. APPLICATION Learn, 1. The fallen state of our world, and the perishing condition of our race. 2. The good news which the gospel proclaims; God's love and mercy towards it. 3. The easy way of access to the salvation God has provided; not by works, but by faith. 4. The inexcusableness of those who perish. For "whosoever believeth" shall have everlasting life. ======================================================================== CHAPTER 83: ISAIAH 5:2. GOD'S EXPECTATION FROM HIS VINEYARD ======================================================================== Isaiah 5:2. God's Expectation From His Vineyard "And he looked, that it should bring forth grapes."—Isaiah 5:2. The parable, of which the text is a part, refers to God's ancient Israel, and exhibits his goodness, care, and long-suffering towards them. It is equally applicable to our own nation; but at present we desire to consider the subject in a personal sense; and thus, while it will apply to the nation as a collective body, it will commend itself to the conscience of every man, who has been favored with the distinguished bounties of providence, and the rich privileges and blessings of the gospel of the grace of God. Keeping in view the whole parable, notice, I. The Ground of God's Expectations. 1. The nature of the plants. The plants were the "choicest vine," ver. 2. Capable of yielding fruit, and the best of that sort of plants. Man is eminently fitted for the service of God; his distinguished faculties, by which he can know God—judge of the divine commands; and affections, to love and delight in God. He possesses those powers which, when subjected to the operations of the grace and Spirit of God, are every way calculated to serve and show forth the praises of God. Notice, 2. The situation of the plants. "A very fruitful hill," ver. 1. Not of rocky ground, or in a barren desert; but a hill of fruitfulness. How applicable to our unnumbered privileges; the light and means of improvement we possess; written word, preached gospel, numerous ordinances, &c.! 3. The attention and care he had bestowed "Fenced it;" "gathered out the stones;" "built a tower in the midst of it," &c. How has Divine Providence favored us! Contrast our condition and means of spiritual fruitfulness with the Jews, with all their advantages—with the early Christian churches—the time of reformation from papal darkness—the privileges of our countrymen a century ago. God has, indeed, been removing every obstacle, and exalting us to heaven with mercies, and opportunities of happiness and salvation. Observe, II. The Nature of his Expectations. "He looked for grapes;" such fruit as the vine can and ought to yield. He looks for the fruit of holiness. 1. This he contemplated when he proposed our redemption. "Predestinated to be conformed to the image of his Son;" Romans 8:29. 2. Christ died for this end, "That he might redeem us from all iniquity," &c.; Titus 2:14. 3. The gospel calls us to holiness. The grace of God, that bringeth salvation, &c.; teaching us to deny ungodliness, &c.; Titus 2:12; Hebrews 12:14. 4. The Spirit and grace of God produce the fruit of holiness in the soul. Being made free from sin, &c., Romans 6:22; 1 Corinthians 6:11. Let us consider, III. The Extent of his Expectations He expects, 1. It seasonable as to time. The Psa. ist says, the godly man yields his fruit "in his season;" Psalms 1:2. There are peculiar seasons for the various sorts of fruit. Season of prosperity; he expects gratitude, joy, and gladness. In times of affliction—patience: provocation—meek ness: adversity—contentment: sickness—prayer: dark seasons—hope, &c. He expects, 2. It good in quality. Not leaves, nor counterfeit fruit; not merely lip-fruit; but that it be the heart fruit of love and sincerity, and producing uniform obedience in the life. He expects, 3. That it bo proportionate in quantity— To the talents he lends; mercies and privileges he bestows; opportunities we possess. See parable of talents. 4. That it be increasing in amount. "Grow in grace." "Leaving the principles of the doctrines of Christ," &c. Hebrews 6:1. 5. That it be enduring in its nature. Parable of the sower. Way-side, stony-ground, &c. That it endure, (1) The heat of prosperity. Uzziah's did not; 2 Chronicles 26:16. (2) Frost of afflictions: Job. "We count them happy who endure;" James 5:11. (3) The storms of opposition. "War a good warfare," &c. "Endure hardness as a good soldier of Jesus Christ." Application Let us learn, 1. To estimate our mercies. 2. To remember our responsibility on account of them. 3. To improve them, by bringing forth much fruit to the glory of God. ======================================================================== CHAPTER 84: ISAIAH 5:2. GOD'S DISAPPOINTMENT FROM HIS VINEYARD ======================================================================== Isaiah 5:2. God's Disappointment From His Vineyard "And it brought forth wild grapes."—Isaiah 5:2. In the former skeleton we noticed God's expectation from his vineyard: and here is expressed the final result; when it should have yielded "grapes," proper and good fruit, it brought forth "wild grapes." The word used for wild grapes does not signify grapes merely of an inferior quality, but poisonous fruit, such as is described, Deuteronomy 32:32-33 : "For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: their wine is the poison, of dragons, and the cruel venom of asps." Observe, I. His Disappointment. "He looked for grapes, and it brought forth wild grapes." Strictly speaking, God cannot be disappointed; as he knows all things from the beginning to the end. Past, present, and future are the same to his immutable mind. Observe 1. The grounds of his disappointment. (1) Powers perverted. Good vine brought forth poisonous fruit. Understanding in darkness—judgment corrupted—conscience defiled—affections alienated and placed on idols—time murdered—talents prostituted, &c. (2) Goodness abused. Planted in a fruitful soil, yet bad fruit: not pagan soil, nor papal ground, but the favored land of Britain. Exalted to heaven with blessings and mercies. (3) Divine privileges unimproved. Stones gathered out, guarded, &c.; constant care bestowed; still, the fruit bitter and worthless. How mindful God has been of us how he has invited, exhorted, and expostulated with us, &c. 2. The disappointment itself. "He looked for grapes," and behold, it yielded poisonous fruit. (1) He looked for lip-fruit; prayer praise, holy conversation, &c.; and it yielded foolish talking, levity, falsehood, profanity, in short, the mouth became as a fountain of deadly waters. (2) He looked for heart-fruit: love, trust, holiness, &c.; and they were as "whited sepulchres," "cages of unclean birds," full of rottenness and pollution. (3) He looked for life-fruit; works of justice, goodness, mercy, truth, &c.; but he found malignity, injustice, pride, sensuality, oppression, &c. Wild grapes, bitter to the taste, even as gall, and as the poison of asps in the stomach. Mark, II. The Effects of his Disappointment. 1. Protection withdrawn. "Hedge taken away." Conscience allowed to slumber—holy restraints removed—spirit of madness and infatuation allowed to remain unmolested—given up to their delusions. 2. Privileges removed. "Not pruned nor digged." "Ephraim is joined to his idols, let him alone." Candlestick taken out of its place. Left a prey to their destroyers. 3. Judgments threatened. "Trodden down; no rain," &c. Infliction of the divine displeasure; history of the Jews full of illustrative instances How forcibly it applies, also, to many nations, cities, churches, families, individuals! Every unfruitful branch is cut off and cast into the fire. Observe the equity, propriety, and necessity of this. God can do no more for his vineyard than what he hath done; and they perish, despite of all the love and mercy of God towards them. Application (1) Let the servants of God consider their privileges and mercies; and render to God according as they have received from him. (2) Let the unfruitful consider their state and danger. And, likewise, (3) Let backsliders return to the Lord, that the divine displeasure may be averted. ======================================================================== CHAPTER 85: HEBREWS 9:22. THE ATONEMENT ======================================================================== Hebrews 9:22. The Atonement "Without shedding of blood is no remission."—Hebrews 9:22 The doctrine of the atonement is the basis of the Christian structure. It is connected with all that is consolatory in the experience, and powerful in the practice, of the believer. Without this doctrine, the light of truth is beclouded, the hope of acceptance doubtful, and the proposed remedy for man's sin and misery, of very questionable efficiency. Let us consider, I. The Necessity. II. The Nature, and III. The Effects of the Atonement. I. The Necessity of the Atonement. This necessity arises, 1. From man's sin, and its necessary consequences. A holy and righteous law was given to a free and responsible agent. Sanctioned by rewards and penalties—that law was violated, hence the penalty was justly incurred; that penalty was death. Notice, 2. Man's utter incapability to atone for himself. If he did not stand when holy, how shall he serve God, or be acceptable to him, now he is guilty and polluted? Besides, if obedience could be rendered in future, that could not be efficient in removing past guilt, and the curse annexed to it; neither could tears of repentance make amends for the violated law, &c. Consider. 3. The demands of the law cannot be relaxed with honor to the lawgiver. If relaxed, truth would be violated, rights of justice be infringed, interests of holiness suffer, confusion and disorder be introduced into the administration of God. Here, then, is man's misery and exigency. What did Deity do? He devised the expedient of the atonement; and this leads us to consider, II. The Nature of the Atonement. The person atoning must, 1. Be of superior dignity to the persons for whom the atonement is made. So was the great sacrifice provided. He possessed all power, and honor, and glory, infinitely higher than the first Adam, when in a state of innocency. Lord of all, &c. 2. He must possess the same nature as the offender. Law was given to man, violated by man, and the penalty is justly demanded from man; therefore it behooved Christ to be "made of a woman, under the law," &c., Galatians 4:4. 3. He must have a right to dispose of his own life, and freely offer himself to this end. No mere creature has this right. God is the only rightful owner and disposer of men. Christ had this right: John 10:18. And he did freely become a sacrifice for sins. "Lo, I come, as it is written," &c.; Hebrews 10:7. 4. He must approve of the law, and recognise the justice of its claims. So Christ did; he delighted in God's law, he loved to perform it. It was his meat and drink, &c. 5. He must be free from all charges of personal guilt. If not, he would require a sacrifice for himself—his offering would be polluted and therefore valueless. Christ was spot less. 6. He must answer all the demands of the law, and endure its curse. Christ embodied the law in his life. He was the ten commandments alive; it was engraven on his heart, and he "was made a curse for us," to "redeem us from the curse of the law;" Galatians 3:13. As man's blood or life was justly forfeited, he "gave his life a ransom for many," Matthew 20:28, "Suffered the just for the unjust," &c.; 1 Peter 3:18. And thus, by the shedding of his blood he obtained for us remission of sin. This doctrine of the atonement was set forth, (1) In the ancient ceremonies and sacrifices. Lamb slain. Scapegoat, &c., see Hebrews 9:19-22. (2) Clearly stated by the prophets, who testified of the person and work of Christ; Isaiah 53:4-12; Zechariah 13:1, Zechariah 13:7. It was, (3) Taught by the Saviour; John 10:11-18. Also at the supper, Matthew 26:27. (4) It is a prominent doctrine in the epistles; 2 Corinthians 5:21; 1 Timothy 2:5; 1 Peter 1:18; John 4:19; Revelation 1:5, &c. Notice, III. The Effects of the Atonement. 1. All the perfections of Jehovah have been illustriously displayed. Truth, justice, holiness, mercy, love, grace, power, wisdom, &c., &c. 2. The atonement has rendered man's salvation possible. God can now be "the just God, and yet the Saviour;" can save the sinner, and yet do no violence to the rights of holiness and truth. It has opened a door of escape from danger, and a way of access to God and to eternal life. God says, "Return unto me, for I have redeemed thee." He may now be pardoned, obtain peace, be made holy, and at last be eternally saved. 3. The atonement leaves the impenitent without excuse. He need not perish, for Christ hath died. Jesus has come that he may have life, &c. If he believes the record of the gospel, he shall have everlasting life; if not, his sin of unbelief is his own act, and he is therefore the inexcusable author of his own ruin. John 3:14-18. Application (1) Let the subject of the atonement be scripturally investigated, that it may be rightly understood. (2) Let it be cordially received, by a hearty faith; Romans 10:9. (3) Let a scriptural knowledge and a cordial reception of it, fill the soul with hope and joy. (4) Let not the dying sinner reject the only way of salvation. ======================================================================== CHAPTER 86: 1CO 5:7. THE PASSOVER ======================================================================== 1 Corinthians 5:7. The Passover "Christ, our passover is sacrificed for us"—1 Corinthians 5:7 There was scarcely a sacrifice under the law, but what had some typical reference to Christ. The slain and scapegoats particularly exhibited the nature and de sign of Christ's mediatorial work. None did this in a more striking and illustrious way than the feast of the passover, and we have the authority of the text for confidently affirming that "Christ, our passover, is sacrificed for us," &c. In showing the resemblance between the passover and the sacrifice of Christ, observe, I. The Appointment of the Passover. 1. It was appointed by God. The whole was the result of the Divine arrangement. The Lord gave orders in reference to the whole of it, to Moses and Aaron; Exodus 12:3, &c. So the appointment of Christ was of God, he "gave him." "sent him," "delivered him up," &c. 2. It was appointed in connection with the deliverance of the Israelites from Egypt. So Christ came to deliver us from darkness, slavery, and the wrath to come. Notice, II. The Animal selected. 1. It was a lamb. So Christ is repeatedly called, on account of his innocence, meekness, humility, patience, &c.; Isaiah 53:7; John 1:29; 1 Peter 1:19; Revelation 5:6, Revelation 5:12-13, &c.; Revelation 7:10, Revelation 7:14. 2. It was to be a male of a year old, and without blemish. Denoting perfection of kind; not weakly, infirm, nor diseased. So Christ was altogether perfect, without spot, &c.; Hebrews 7:26. 3. The lamb was to be separated from the flock, to be devoted to this purpose. Exodus 12:5. So was Christ separated and appointed to this work. Separated to this in the divine designs and purposes, prophecies, in his birth, life, &c. He appeared in our world for this end. &c. Notice, 4. It was to be kept alive four days after its separation. So Christ was separated and distinguish ed as the world's promised Redeemer, for about four thousand years, and a thousand years is with the Lord as one day. Observe, III. The Sacrificing of the Paschal Lamb. 1. The lamb was to be slain. So Jesus was to be put to death. Life offered a ransom. "Thou wast slain;" Revelation 5:9. 2. It was to be slain before the whole assembly. Exodus 12:6. So Christ was thus publicly put to death. 3. It was to be slain in the evening. So Christ was offered in the evening of he world, in the last days; also in the evening of the day, about three o'clock in the afternoon, supposed to be about the time the Jews were offering the paschal lamb. Observe, IV. The Mode of receiving the Paschal Feast. 1. The sacrifice was to be roasted with fire. Exodus 12:8. The fastening of the lamb to the instrument for this purpose, strikingly exhibited the manner of Christ's death by the cross, when his soul, too, was offered to God, and mystically consumed by the fire of divine wrath, which otherwise would have consumed the whole family of man. 2. Not a bone of the lamb was to be broken. How wonderfully this was fulfilled in reference to Christ! John 19:36. 3. All the flesh of the lamb was to be eaten. So Christ is to be received, and spiritually eaten; John 6:54. Several particulars here deserve notice. (1) It was to be eaten only by Israelites, or those who were believing proselytes. Christ only received by faith. (2) It was to be eaten standing; Exodus 12:11, &c. So those who receive Christ must be ready to follow Christ, &c. To leave the vanities of the world, and be crucified to it. (3) It was to be eaten with bitter herbs. Either denoting the sorrow of heart on account of sin, as expressed in Zechariah 12:10, or the crosses and sorrows a profession of Christ would ensure. (4) It was to be eaten with unleavened bread. Denoting the love, sincerity, and truth with which we are to receive and profess Christ; see ver. 8. Notice, 4. The blood of the slain lamb was to be sprinkled on the door-posts of their dwellings. Exodus 12:22. So the blood of Jesus is to be applied to the hearts and consciences of believers; Hebrews 10:22. Notice, 5. The blessed result was, that such families were preserved from the destroying angel. So by a personal reception of Christ, and the application of his blood, we are delivered from condemnation and eternal death, and finally enter the land of rest. Application All who do not receive upon their souls the blood of Christ, our paschal lamb, must inevitably perish. ======================================================================== CHAPTER 87: PSALM 37:34. WAITING UPON GOD, &C ======================================================================== Psalms 37:34. Waiting Upon God, &c "Wait on the Lord, and keep his ways."—Psalms 37:34. This Psa. is full of consolation to the pious mind, and contains a rich variety of precious declarations. There is the promise of necessary food, and permanent residence in the land, ver. 3; the fulfilment of all lawful desires, ver. 4; providential direction, ver. 5; the possession of the earth, ver. 9; support and preservation, ver. 17; establishment in the law and ways of God, ver. 31. Then follows the reasonable direction of the text, "Wait," &c. We shall, I. Illustrate, and then, II. Urge the Duties specified in the text. I. Illustrate the Duties specified in the Text. "Wait upon the Lord, and keep his way." 1. "Wait upon the Lord." We are to do this, (1) In the exercise of public worship. Serve him in his temple with all his saints Hear his word; celebrate his praises; join in the offering up of prayer; worship before him in the beauty of holiness. (2) In the religious services of the family. Erect an altar in our families to his glory; command and instruct our children, lead them to his throne; bear them up in prayerful remembrance, &c. (3) In the retirements of the closet. "Enter into thy closet," &c. Here we may hold more close and intimate communion with God, greater facilities for meditation, &c., enlargedness and fervency in prayer. In waiting upon God, we should do is (1) With reverence and humility. Not forgetting the majesty and holiness of his character. How the hosts of heaven worship before him; Isaiah 6:1, &c. And also remembering our own littleness, unworthiness, &c. We should wait upon aim, (2) In the exercise of grateful recollections for all his goodness and mercy towards us; in giving us being, and in preserving as; especially for his love as manifested in the gift of his only-begotten Son, gospel, Spirit, privileges, &c. (3) With feelings of affection and delight. Souls burning with love to him, as our heavenly Father, unchangeable Friend, our soul's only portion, and exceeding great reward. (4) With hope and confidence. Trusting in his word—resting on his covenant—and expecting the enjoyment of all his promises. The other duty specified in the text is, 2. To keep his way. The way he has marked out for us—into which he guides us—and wherein he keeps and protects us. (1) The way of his providence. "Steps of a good man are ordered by the Lord." How he directed Abraham, Jacob, the Israelites in the desert, &c.; David from the sheepfold to the throne, &c. (2) The way of his ordinances. Like Zacharias and Elizabeth, walking in them blameless. Not forsaking the assembling of ourselves together, &c. (3) The way of his precepts. Way of duty—way of practical obedience. To follow him as dear children—to have respect to all his commandments—and to walk in his counsels to do them. "Ye are my friends," &c. "Blessed are they that do his commandments," &c. To keep his way includes, (1) A right and scriptural knowledge of it. To be clear as to what is our duty—what the Lord would have us to do; and, therefore, an intimate acquaintance with his blessed word, wherein his will is revealed. (2) A hearty approval of it. A preference to do it, above our own way, or the way of man. Rejoicing in it, as being the wisest, happiest, and safest; as being right in itself, and glorious in its termination. Psalms 119:35, Psalms 119:40, Psalms 119:46, Psalms 119:93, Psalms 119:127, &c. (3) A diligent employment of those means he has appointed. Meditation reading the word, watchfulness, prayer, Christian fellowship, &c. Let us, by assigning some reasons why we should "wait upon the Lord, and keep his way," II. Urge these Duties upon the Attention of God's People. We should "wait upon the Lord, and keep his way," 1. Because it is our duty. We are his children; his will ought to be our rule. His subjects; and his laws, therefore, are imperatively binding upon us. Besides, as a Father, he is infinitely wise and benevolent; and as a Sovereign all his arrangements are founded in equity and truth. We should do so, 2. Because of the peace and comfort it produces. "Great peace have they who love thy law," &c. "Ways are ways of pleasantness," &c. 3. Because of the safety it secures. They shall walk safely. "Fear not, for I am with thee," &c. 4. Because of the reward revealed. They shall enter through the gates into the celestial city—have access to the tree of life, &c.—receive the crown of life &c. Application 1. Let the subject induce us to wait upon God and keep his way more cheerfully and constantly, until we come to Zion with songs, and everlasting joy upon our heads, &c. 2. Invite the poor sinner to wait upon God with penitence and faith, for pardon happiness, and eternal salvation. ======================================================================== CHAPTER 88: 1TI 3:16. THE MYSTERY OF GODLINESS ======================================================================== 1 Timothy 3:16. The Mystery of Godliness "Great is the mystery of godliness."—1 Timothy 3:16. The text contains the grand leading events in the life and works of Christ, and which form the basis of the great scheme of human redemption. The clause which forms the text is a kind of introduction to these events. We shall endeavor to show, I. In what respects the scheme of Redemption is a great Mystery. And, II. How it may be said to be a great Mystery of Godliness. I. Show in what respects the Scheme of Redemption is a great Mystery. It is so, if we consider, 1. The subjects of redemption. Man, and not angels. Man, who had been invested with dignity, and riches and happiness; who was made holy, freely fell, and thus chose the death that had been denounced in case of transgression. Man, unworthy of God's mercy, and utterly reckless of it. If we consider, 2. The mode of his redemption. Was not effected by a simple declaration of pardon. "Not redeemed with corruptible things," &c.; but by the incarnation, obedient and sorrowful life, and ignominious death, of God's only Son, by the precious blood of Christ. "Amazing love! how could it be, That thou, my Lord, shouldst die for me?" If we consider, 3. The glorious consequences of redemption. Heaven reconciled to earth. God now at peace with the returning believing sinner. Offer of pardon, peace, adoption, sanctification, eternal glory, in and through Christ. God now, "Makes slaves the partners of his throne, Decked with an everlasting crown." Now, this may be called a great mystery; as it is, (1) What human wisdom could never have devised. It is a stumbling-block to the Jew, and foolishness to the Greek. The world, by wisdom, never could have found out God, or obtained reconciliation with him. Such a mystery, (2) As completely baffled devils. They little thought of the result, when instigating Judas to betray him—the Chief Priests to condemn and crucify him. They knew not that in this way he was obtaining salvation for the world. It was, however, thus that he overcame principalities and powers, &c. Such a mystery, (3) That angels cannot comprehend it. They desire to look into these things, &c. They pass by sun, and moon, and stars, and become the students of the cross; but their enlarged capacities are quite inadequate to the mighty task. God only knows the love of God to Prayer of Manasseh 1 Pot. 1 Timothy 1:12. Such a mystery, (4) As will require eternity to explore it. There we shall see more clearly—have many facilities over the present; but we hesitate not to say, that eternity itself will be found too short to know fully and perfectly the height, and depth, and length, and breadth of the love of God, which passeth knowledge. Observe, II. That this is a great Mystery of Godliness. It is so, inasmuch as, 1. It reveals the only foundation of godliness. Opens the way to the true know edge of God; brings us to the only medium of securing the favor of God; renews us in the image of God: and puts within us the Spirit of God, by which we know that we are the sons of God; Romans 8:1-2, Romans 8:15, Romans 8:16. 2. By a belief of this we become entitled to all the blessings of godliness. By faith justified. Children of God by faith. By faith enjoy the precious promises. Live by faith. And die happy, and are forever blessed, if we die in the faith. 3. By its influence on the heart and life it leads to the practice of godliness. Grace of God, &c., teacheth us to deny ungodliness, &c.; Titus 2:12. "Sanctify them through thy truth," &c.; John 17:17. 4. As the whole redounds to the honor and glory of God. God is magnified in all his Son hath done; and is glorified in the experience and lives of all who are saved by his grace. They show forth his praise now; and they will adore and praise him in heaven forever. Here his wisdom, power, truth, holiness, justice, mercy, goodness and grace are all exhibited in happy and eternal harmony; Revelation 4:11; Revelation 5:12-13; Ephesians 3:21. Application Learn, 1. The true greatness and sublimity of the Christian religion. The production of the eternal mind of God. A religion which in all its parts is only perfectly known to Himself. Let this thought humble us, and check vain and impertinent curiosity. Secret things belong to the Lord; revealed things, to us and to our children forever. 2. Let all diligently search that revelation he has given, and thus be made wise unto salvation. ======================================================================== CHAPTER 89: 1TI 3:3-16. MANIFESTATION OF GOD IN THE FLESH ======================================================================== 1 Timothy 3:3-16. Manifestation of God in the Flesh "God was manifest in the flesh."—1 Timothy 3:3-16 The heathen often spoke of the descent of their deities, and volumes have been filled with their wonderful achievements. But theirs was a religion of ignorance and superstition:—they "worshipped they knew not what," and their history is full of absurdity and folly. It is, however, a truth of the highest importance to the Christian, that the God in whom he trusts did descend to visit our world, and was manifested in the flesh. Let us consider, I. Some of those various Ways in which God has manifested himself to Man. It may be necessary to remark, that the blessed God, being a pure Spirit, is invisible to man. And that, as to his essence, "no man hath seen God at any time." If we see God, it follows, therefore, that Jehovah must adopt some medium suited to our state and capacities. It may be observed, 1. That God has manifested himself to as in his works. All things are full of him, and bear the marks of his hands, or the impress of his feet. We see him in the light of day, and in the darkness of night. In the rugged mountain, and in the fertile valley. In the expanse of the waters, and in the outstretched canopy of heaven, rolling the planets in their respective spheres; for to the ear of the Christian, "They are ever singing as they shine, The hand that made us is divine!" 2. God has manifested himself in his word. Here he has revealed his character, name, will, and perfections. Here his works and ways are exhibited to man. Here we have a more clear and comprehensive view of Deity than could possibly be given in his works. Here are the words of his mouth; for he spake or presented himself in visions or dreams, to the holy prophets, and they were merely the media through which God declared himself to man. 3. God manifested himself of old, in connection with various symbols. To Moses in the bush—in the cloud on Mount Sinai—in the pillar and cloud in the desert—in the cloud also in the tabernacle, and in the temple; Exodus 3:2; Exodus 13:21; Exodus 9:18; Exodus 40:34. Let us now consider, II. That manifestation of God specified in the text. "God was manifest in the flesh." This manifestation was, 1. In the person of his Son. "The Son hath declared him;" John 1:18; see Hebrews 1:8; John 3:16; Galatians 4:4. In his Son dwelt all the fulness of the divine glory. This manifestation was. 2. In the fulness of the times. The period selected and approved of by God, as the fittest for developing the divine glory, spoken of as the last days, &c. This manifestation, 3. Was the most glorious which God ever gave to our world. Here were not only displayed those perfections which had been exhibited in creation, such as wisdom, power, and goodness; but also purity, justice, mercy, and grace "In Christ dwelt all the fulness of the Godhead bodily." This manifestation, 4. Was essential to the redemption of the world. It appears from revelation, that, in order that all his attributes might harmonize in the salvation of man, it behooved Christ to suffer; and if so, it was essential that ho should become incarnate, and thus be capable of bearing our sins in his own body on the tree; Luke 24:46; 1 Peter 2:24. This, 5. Was the most mysterious manifestation. That Deity should become wrapped in humanity—the eternal God become an infant of days—the Sovereign of the universe, the servant of servants—the Prince of glory, the sacrifice for rebels. Well may human wisdom be lost in the vast profound!—well may angels wonder and adore!—well may devils be overwhelmed and tremble! "'Tis mystery all! The Immortal dies! Who can explore the strange design? In vain the first-born seraph tries To sound the depths of love divine, 'Tis mercy all! let earth adore, Let angel-minds inquire no more." 6. This mystery is an important article of Christian belief. Not that we are to believe as to the mode of the inexplicable parts of the mystery his is impossible; but to believe the fact, as one which God has plainly stated, and which he has evidently placed at the foundation of the Christian structure; it appears to be the very life-blood of Christianity, that Christ is truly the Son of God, and that he is over all, "God blessed for evermore;" Romans 11:5. Application 1. This subject should teach us humility. What are we that we should suppose ourselves capable of grasping a subject, which seems to have been the greatest effort that ever proceeded from the infinite Jehovah? 2. Let it excite to diligence in meditation, and reading the divine testimony. We may know much more than what we do, by drinking freely of the waters of life. It should, 3. Lead to anticipation. We now see through a glass darkly, but shortly we shall see face to face; 1 Corinthians 13:12. Finally, it should fill us with confidence in the power, and dignity, and goodness of our Redeemer. Our Saviour is Jehovah of Hosts, in whom is everlasting strength. ======================================================================== CHAPTER 90: PSALM 20:5. THE CHURCH'S BANNERS ======================================================================== Psalms 20:5. The Church's Banners "In the name of our God we will set up our banners."—Psalms 20:5. The church of God has to wage constant war with the powers of the world, and the prince of darkness. The contest has been carried on from the fall to the present hour, and will be extended until Satan shall be bruised under the feet of God's people; Romans 16:20. The Psa. ist knew experimentally the nature of the conflict, and was encouraged by the prayers and resolutions of the church as contained in this psalm. Our text contains I. A Reference to the Church's Banners. A banner is a flag or standard, generally bearing some inscription, often the name or arms of the country to which it belongs. The Christian's banner is the gospel of truth; it bears on it the form of a cross, and the inscription is, "Unto him that loved us," &c.; Revelation 1:5. Let us notice the propriety of the figure employed, this will appear when we notice, 1. That the banner is unfurled at the proclamation of war. The spirit, maxims, and statements of the gospel are all at war with the corruptions of human nature—the fashions of the world—and the empire of Satan; 2 Corinthians 10:4; 1 Timothy 1:18; Matthew 10:34. 2. The banner is also elevated as a to ken of peace. The white banner of truce is a sign for the cessation of hostilities. We are called to wage war with sin, but to be reconciled, and be at peace with God. The gospel is a message of peace. "How beautiful the feet of them that bring good tidings," &c.; Isaiah 53:7. 3. The banner is hoisted as the centre of attraction. The rallying point for the scattered troops. The gospel is the only appointed medium of uniting the church; God never intended that they should be united by human creeds, or systems, or distinctions, but by and in the truth;—all one by faith in Christ Jesus. 4. Banners were elevated for direction. Gospel is not only the record of life, and the message of salvation, but the Christian's guide and directory to heaven. 5. Banners are waved as signals of triumph. When the conqueror returned, the citizens hailed him; garlands were formed and streaming banners waved; and thus he passed through the triumphal arches of his native city. The Christian is a conqueror, and he conquers by the power of the truth. "More than conquerors," &c.; Isai. 35:13; 2 Peter 1:11; Romans 8:37. Observe then, II. The Church's Resolution. "In the name of our God we will set up our banners." These banners have been variously dealt with; opposed by foes; neglected by slumbering friends; and have been made to bear false inscriptions by false teachers, &c. The true church ever feels the importance of setting them up. In doing this, 1. Suitable elevations must be chosen. Houses must be erected where God can be worshipped, and his truth proclaimed Psalms 132:5. 2. Banner-bearers must be supported Men who shall lift up their voice as a trumpet, and run to and fro to preach the gospel of salvation—their wants must be met—hands held up—hearts encouraged, &c.—"brethren, pray for us," &c.; Galatians 6:6. 3. The banners must be set up—"in the name of our God." By his auhority—for his glory—in dependence upon his influences. All the glory, excellency, and influence of the gospel is of God; Romans 1:16; 2 Corinthians 4:7. Now there are many reasons why the church should feel this resolution; especially, (1) Because of the righteousness of the cause. God has a right to reign over all his creatures—both the earth and the heaven are the Lord's. (2) Because it is associated with purest feelings of philanthropy. Glory to God, peace on earth, and good will to men—the only message of salvation to a perishing world. (3) Because our profession, and our affection to Christ and immortal souls, should constrain us to count all things as dross for the excellency of the knowledge of Christ Jesus our Lord; and that all men might know him, be blessed in him, and call him blessed. Application 1. Let the soldiers of the cross be strong, and quit themselves like men; rejoice in the goodness of their cause—skill and power of their Captain—and the final success of their enterprise. 2. Let all be done with purity of motive in the name of the Lord. 3. Let the opposing sinner cease his foolish opposition; and sue for peace, and live. ======================================================================== CHAPTER 91: ACT 13:31. GOD'S WITNESSES ======================================================================== Acts 13:31. God's Witnesses "His witnesses unto the people."—Acts 13:31. Paul, in the text, is referring to the fact of Christ's resurrection, and to the evidence in support of the fact which the disciples, and others who had seen the risen Saviour, could adduce, and as such were proper witnesses of it to the people. We intend to apply the text in a more general sense, and to consider all believers as Christ's witnesses to the people." Let us show, I. To what they witness. II. Before whom they witness. III. What kind of Witnesses they are. Believers are witnesses. Let us then notice, I. To what they witness. 1. They witness to the freeness and fulness of Christ's gospel. How cordially they were invited—how heartily welcome they were to the gospel board—how abundantly they were led with the rich provision of gospel grace, no upbraidings, no severe exactions—no evasive delays, &c. "Ho! every one that thirsteth," &c.; Isaiah 55:1, &c. 2. They witness to the efficacy of his grace. How it opened their eyes—softened their hearts—destroyed their enmity—renewed their nature. "All old things passed away, and all things made new." 3. They witness to the fulfilment of the promises. What did he promise? To give repentance—the spirit of grace—power to believe—full remission of sin—spirit of adoption—peace and joy in the Holy Ghost. And they found all these promises to be yea and amen in Christ Jesus, &c. 4. They witness to the pleasure of his service. His yoke is supposed by many to be heavy, to be toil and drudgery—doctrines gloomy—ordinances wearisome, &c.—but they find that his yoke is easy—his burden light—his service joyous. Ways are ways of pleasantness, &c. 5. They witness to the kindness of his providence. In preserving them—watching over them—leading them by a right way, &c. "All things work together," &c. Let us notice, II. Before whom they are to witness. 1. Before the church; by union and fellowship with it; by forsaking all for Christ's sake: being separate; bearing the distinction of his followers. 2. Before the world. Lights; salt of the earth; elevated cities; known by their spirit—conversation—practice; holding forth the word of life, confessing and testifying to the power of divine grace. Consider, III. What kind of Witnesses they are. 1 They are competent witnesses. They are not ignorant of what they profess; they testify of what they do know; of what they have seen, and felt of the love of God. 2. They are candid witnesses. They have no reason to be otherwise; no temporal advantages to gain; often support their evidences at the greatest possible sacrifice; perhaps of reputation, property, liberty—and thousands, of life itself. 3. They are numerous witnesses. First ages, thousands of them; so now, almost in every country under heaven; rich and poor, learned and illiterate; and they are increasing every day. 4. They are harmonious witnesses. May differ in sentiments as to doctrines; but they are one in all those points of evidence referred to under the first head of this discourse. Yes, religion is one in its essence and sweetness, though not in degree and amount, in all cases and persons. 5. They are dying witnesses. Yes, they witness in life and health: but they also witness in affliction, by patience and resignation; and in death, by peace, and oftentimes triumph. "Behold the perfect man," &c. "Blessed are the dead," &c. "O death, where is thy sting?" &c. Application 1. Let Christ's witnesses hold fast their profession. 2. Let sinners prove for themselves the service of Christ and the preciousness of his grace. ======================================================================== CHAPTER 92: ROMANS 8:9. THE NECESSITY OF HAVING THE SPIRIT OF CHRIST ======================================================================== Romans 8:9. The Necessity of Having the Spirit of Christ "Now, if any man have not the Spirit of Christ, he is none of his."—Romans 8:9. Let us offer a few observations on the various expressions in the text. Notice, I. The Spirit of Christ. Undoubtedly the Holy Spirit is meant. Same verse, called "the Spirit of God." He is called "the Spirit of truth;" John 14:17—"of grace;" Hebrews 10:29—"of promise;" Ephesians 1:13—"of prophecy;" Revelation 19:10—"of wisdom;" Ephesians 1:17—"Holy Spirit;" Ephesians 4:30—"Spirit of glory," &c., &c.; 1 Peter 4:14. In the text, "the Spirit of Christ" 1. Because he formed the human nature of Christ. Luke 1:35. 2. Because he anointed Christ, and dwelt in him without measure. Matthew 3:16; John 3:34. 3. Because Christ procured for his church the outpouring of the Spirit, and sent it down upon them. John 15:26; and xiv 15. 4. Because the Spirit is the great efficient Agent in revealing Christ, and forming him in the hearts of believers. John 15:20; and xvi. 14. II. In what Respects Believers have the Spirit of Christ. 1. They have him in his convincing and regenerating influences. Convinced of sin, &c., regenerated or born of the Spirit; John 3:5. 2. They have him in his adopting and comforting influences. Spirit heareth witness, &c.; ver. 15, 16 Produces peace and comfort in the heart. 3. They have him in his sanctifying influences. Producing greater degrees of holiness. "Changed from glory to glory, by the Spirit of the Lord;" 2 Corinthians 3:18. 4. In all his guiding and strengthening influences. He guides into all truth, supports the soul, and gives it power to mortify the flesh, overcome the world, and attend to the duties of religion. 5. In all his beautifying and conforming influences to the image of Christ. Produces the likeness of Christ in the soul—causes the Christian to exhibit a spirit similar to Christ's; humble, lowly, meek, patient, devout, benevolent, merciful, &c., &c. 6. The Spirit abides in believers as the earnest of eternal salvation. Is itself the title, pledge, and produces the fitness necessary to eternal life; 2 Corinthians 1:22. III. If any Man does not possess this Spirit, he is evidently not Christ's. 1. If he does not possess this Spirit, he is yet an unconvinced sinner. For this Spirit convinceth, &c. Therefore he is none of his. 2. If he does not possess this Spirit, he is still in a state of nature. For this Spirit makes all things new If in a state of nature, none of Christ's. 3. If he does not possess this Spirit, he is an unholy alien. For this Spirit adopts and sanctifies If so, he is none of his. Application (1) Let the subject lead to self-examination, earnest prayer, and holy circumspection of life. (2) Let believers cultivate and cherish divine influences, and grieve not the Holy Spirit. ======================================================================== CHAPTER 93: PSALM 119:80. BEING SOUND IN GOD'S STATUTES ======================================================================== Psalms 119:80. Being Sound in God's Statutes "Let my heart be sound in thy statutes, that I be not ashamed."—Psalms 119:80. Observe, I. A Description of the Divine Word. II. The Good Man's Desire in reference to them. And, III. The Motive from which this Desire proceeded. The text presents, I. A Description of the Divine word. "Thy statutes." Term signifies appointments. Hence, the Bible is God's book of appointments, 1. In reference to moral duties. Our duty to God—personal duties—relative duties—civil duties—duties to the world at large. Scripture quite specific on every subject obligatory on man. 2. In reference to positive ordinances and institutions. Public and private worship—hearing the word—baptism—Lord's Supper, &c. No institution can be binding on the conscience of a Christian, unless it be found in God's statutes. To the law and to the testimony, &c. Hence, the Bereans were commended for searching the Scriptures, &c. 3. In reference to articles of faith. The Bible contains a perfect revelation of those doctrines which are the leading truths of the Christian religion; so that all we have to believe or do, is fully set before us in the word of the Lord. Notice, then, II. The Good Man's Desire in reference to them. "Let my heart be sound in thy statutes." Soundness of heart in God's statutes includes, 1. That we clearly comprehend them. That was an important question, "Understandest thou what thou readest?" An ignorant mind is the very opposite of what the Psa. ist desired. Soul to be without knowledge is not good. Quite essential that the meaning of the word be plain to the understanding, and clearly received. 2. That we firmly believe them. Be persuaded of their divinity, importance, and essentiality. 3. That we affectionately love and do light in them. Love them pre-eminently—prefer them to gold and silver—consider them "sweeter than honey or the honey-comb." That they be our daily delight, our meditation by night, and the constant rejoicing of our hearts, ver. 15, 16, 72. 4. That we constantly practise them. This is the end of knowledge. "If ye know these things, happy are ye if ye do them." End of faith; for faith works by love, and produces good fruit. To be sound in them, is to have our principles based upon them, and all our conduct regulated by them. A sound life is the best evidence of a sound heart, "Blessed is he who is a doer of the word," &c.; James 1:22. Notice, III. The Motive from which this Desire proceeded. "That I be not ashamed." That we may not be ashamed, 1. Of human examination. Our creed may be questioned, our reasons demanded, our views tested. Now, we should be able to give a scriptural reason for all we believe and practise; 1 Peter 3:15. See also Acts 4:5, &c. That we may not be ashamed, 2. By being disappointed in our hopes. If we are unsound in the statutes, we may expect blessings not promised, or in a different way to what they are revealed, our expectations may be cut off, and thus we may be ashamed. That we may not be ashamed, 3. In the hour of trial and affliction. That our principles and experience may yield us rational and solid support when we most need it. Imperfect views of truth, and a wavering faith, are not comfortable at any time, but least of all when spiritual things must be all our support and joy. That we may not be ashamed. 4. In the final day of scrutiny and decision. Those only will stand the fiery ordeal, whose hearts have been sound in God's statutes. A name or a profession only will amount to loss than nothing, when God shall judge all hearts. Those who have been sound in his statutes, and those only, will stand with joy and confidence before him. The ignorant, unbelieving, and ungodly will be covered with confusion and everlasting contempt. Application Learn, (1) The invaluable character of the word of God. Contains the words of eternal life. A revelation of Christ the only way, &c., &c. (2) Necessity of a careful perusal of it. Seek ye out of the book of the Lord and read. (3) The importance of our hearts being sound in the glorious truths it reveals. ======================================================================== CHAPTER 94: MATTHEW 6:9. THE LORD'S PRAYER ======================================================================== Matthew 6:9. The Lord's Prayer THE INTRODUCTION "Our Father which art in heaven."—Matthew 6:9. Observe, I. The Being whom we are directed to address. The only living and true God, the Father of Jesus Christ. And he possesses all hose perfections which render him the fit object of divine worship. 1. He is the Eternal One. 2. He is infinite in power and wisdom. Nothing too difficult or hard for him. 3. He is the only true God. Cannot lie or deceive. 4. He is boundless in benevolence and grace. Too good to be unkind. 5. He is omnipresent. Ever near to hearken and to save. 6. He is omniscient—And knows all things. 7. He is faithful to his word, and immutable in his counsels and perfections. Observe, also, II. His Relative Character. "Our Father." 1. The Author of our existence. In him we live; he fashioned us, &c. 2. The Preserver of our being. He preserves us, keeps us alive sustains a, &c. 3. The adopted Father of believers. "Abba, Father;" 1 Peter 1:3; Galatians 4:6 4. He is the universal Parent of all mankind. "Our." "He hath made of one blood all nations of men," &c.; Acts 17:26. Hence, all men are united in one fraternal bond. Notice, III. His Imperial Habitation. "Who art in heaven." Of this place we know but little. It is undoubtedly that glorious world, styled, "the heaven of heavens, highest heavens, the third heavens, paradise, most holy place," the sublimest part of the Divine dominions. We are not to suppose that he is there only, for "the heaven of heavens cannot contain him; he fills heaven and earth; he is everywhere present." But he is in heaven, 1. As his holy habitation. Throne there, train of attendants there, &c.; Isaiah vi. He is there, 2. More gloriously than elsewhere. There are the brightest communications of his glory and perfections. Richest displays of his goodness. Sweetest enjoyments, &c. Fulness of joy—pleasures for evermore. We are directed to address God as "our Father who art in heaven." That; we may pray to him, 1. With reverence; Ecclesiastes 5:1. 2. With humility. God regardeth the humble, the lowly, and the contrite; Isaiah 57:14; Genesis 18:27. 3 With confidence in his greatness and all-sufficiency. 4 With heavenly desires and dispositions, &c. To teach us, 5. Chiefly to seek heavenly blessings. "Those things that are above." To contemplate it, 6. As the abode of our spirits and glorified bodies forever. To dwell with God, behold his glory, worship before him, "see him as he is," &c. Application 1. Some do not know God. How lamentable, how wretched such a state; how criminal, when he has so fully revealed himself in nature, providence, his word, and in the person of his Song of Solomon 2. Some are haters of God. Dislike his laws, yoke. &c. Who is the Almighty, &c. 3. Some entertain dishonorable views of God Never reflect upon him but as arrayed investments of terror—as despotical, &c. Only think of his judgments, &c. "God is love." "He is good to all," &c. "Delighteth in mercy." 4 Some delight in him as their heavenly Father. Love, revere, trust in him, obey him, &c. ======================================================================== CHAPTER 95: MATTHEW 6:9. THE NAME OF GOD SHOULD BE HALLOWED ======================================================================== Matthew 6:9. The Name of God Should Be Hallowed "Hallowed be thy name."—Matthew 6:9 Consider, I. The name of God. By his name we are to understand, 1. God himself. 1 Kings 5:5. "Give unto God the glory due unto his name;" Psalms 29:2; Psalms 34; Psalms 61:5. 2. The titles and perfections of God. "I am that I am;" Exodus 3:14. "Jehovah"—"the Lord God, merciful, gracious," &c.; Exodus 34:6, Exodus 34:7. II. The Petition. "Hallowed be thy name." To hallow is to sanctify. Same word often thus rendered: see Isaiah 8:13; Isaiah 29:23. Signifies to hold sacred, to reverence, to adore, &c. We may be said to hallow God's name, 1. When we hold it sacred, and never pronounce it but with reverent awe. This is opposed to all profane uses of it, to a light and inconsiderate use of it. Professors often offend in this. The Jews always paused before and after pronouncing it. God's name is hallowed, 2. When we hold correct views of his character and perfections. We should not conceive of him as a Being of wrath and terror, nor as a Being of all mercy, nor as a Being indifferent to human actions, &c.; but as the intelligent Ruler of the universe, glorious and perfect in all his attributes, and blessed in all his ways and works. 3. When we act towards him as a Being possessed of these perfections. Adore his greatness, revere his purity, fear his justice, delight in his mercy and grace, are grateful for his goodness, trust in his truth, &c. We hallow his name, 4. When we set him before us, and make him the end of all our actions. Act always as in his presence—do all to his glory 5. When we exalt and worship his name in the congregations of his people. "Come, let us worship the Lord, and magnify his name together:" Psalms 29 to the end, Psalms 32:1-3. In this way we condemn idolatry, infidelity, indifference &c. We hallow his name, 6. When we receive and honor his Son. God has committed all judgment unto him, "that all men should honor the Son, even as they honor the Father." John v 23. Notice, III. The Means by which we may promote the Hallowing of God's name. 1. In ourselves. By cultivating scriptural views of Deity, by meditation and prayer, by holy fear and watchfulness. 2. In our families. By teaching our children the fear of the Lord. 3. In the world. By wise and kind reproof to the profane. By circulating useful publications, especially the Holy Scriptures. Application 1. Let the Christian love and delight in God's name. Exalt it, extol it, glory and trust in it. 2. Let the sinner fear him, dread coming in collision with him, tremble before him, and agree with him quickly, lest he perish by the way, &c. ======================================================================== CHAPTER 96: MATTHEW 6:10. THE COMING OF GOD'S KINGDOM, AND UNIVERSAL OBEDIENCE ======================================================================== Matthew 6:10. The Coming of God's Kingdom, and Universal Obedience "Thy kingdom come: thy will be done in earth as it is in heaven."—Matthew 6:10. Let us, I. Illustrate the Petitions in the Text. "Thy kingdom come." The word "kingdom" is, more plainly reign. The reign of God is of a threefold character. 1. His essential reign. Over all, in heaven, earth, and hell. 2. His providential reign Over the earth, and all its inhabitants Upholding all things; surveying, directing and preserving all things, beasts, birds, &c. Clothes the grass, &c. 3. His gracious reign. Called the kingdom of heaven, of God, of righteousness, &c. His spiritual empire upon earth. That which is opposed to the reign of sin, and misery, and death. God reigning in the person of his Son. Now, this gracious kingdom is only partially established: its complete and universal spread is desired in the text. When it is answered, millions of Pagans, Mahomedans, and Jews shall know Christ. His name be exalted from the rising to the setting of the sun. Supposed by many, that this will only be effected by the personal appearing of the great God, our Saviour Jesus Christ. It appears evident, that the following things will be essential to the coming of his kingdom: (1) A door of access must be opened to many countries now closed against the gospel. In China, many millions ignorant of Christ, and the door closed. Turkey, &c. Gospel is smuggled into these places. Way must be broken up, &c. (2) The number of gospel laborers must be increased manifold; Harvest great, &c.—field, the world—laborers few. Men must be raised up. Thousands of Brainerds, of Careys, of Morrisons, &c., &c., are necessary. (3) The influences of the Holy Ghost must be copiously poured out. Not by might, &c. Spirit breathed upon the dry bones, &c.—qualified the apostles, &c. Still essential. O for the copious descent! The evangelizing torrent! Now, the second petition of the text is grounded on the first, and is dependent on its completion, viz.: "That the Will of God may be done in Earth as it is in Heaven." God's will is the appointment of his own mind—that which is agreeable to his own perfections—and which is revealed as the duties of his creatures. This will is done in heaven by all its inhabitants with delightful constancy and perfection. This petition, therefore, includes, 1. That God's will may be known to all in earth. "God be merciful unto us, and bless us, and cause his face to shine upon us. That thy way may be known upon earth; and by saving health among all nations;" Psalms 67:1, Psalms 67:2. For so it is in heaven. 2. That God's will be acknowledged and obeyed by all in earth. Of all classes, countries, climes, colors &c. All men be blessed in Christ, and call him blessed. All know him practically, experimentally, savingly. Every tongue bless, every heart love, every life magnify him. For so it is in heaven. 3. That all on earth may do his will perfectly. Every thing be holy to the Lord. The people all righteous; and righteous in the highest degree; Zechariah 14:20, Zechariah 14:21. So it is in heaven. 4. That all on earth may do his will constantly. No intermission; no apostacies. Serve him always, and on all occasions, and in all places. For so it is in heaven. 5. That his will may be done in earth cheerfully and with the greatest delight. Delight to do his will. Serve the Lord with gladness and singing. Every heart a throne; and every mouth a song. For so it is in heaven. II. The Grounds on which we should urge the Petitions of the Text. 1. On the ground of equity. The earth is the Lord's; the work of his hands; the theatre of his wondrous works—works of goodness and truth—works of mercy and grace. He has, therefore, an unalienable right to the homage of its inhabitants. It is his right to reign. Satan is an usurper, &c. 2. On the ground of benevolence. His kingdom is a kingdom of knowledge, righteousness, peace and joy. Where'er he reigns, happiness is diffused, and misery is banished. If we love mankind; if we desire the best interests of undying spirits to be secured; then we shall fervently pray: "Thy kingdom come," &c. It is grounded, 3. On its influence on our happiness. We cannot seek the glory of God in the extension of his cause, without receiving essential benefit in our own hearts. Besides, is it not highly probable, from the prophecies of revelation, that when Jesus shall have established his kingdom, and shall reign in the midst of it, that he shall bring all his saints with him, so that we may indulge the blessed hope of having a part in the first resurrection, and reign with him forever and ever? "Even so, come Lord Jesus: come quickly. Amen." ======================================================================== CHAPTER 97: MATTHEW 6:11. DAILY BREAD, ======================================================================== Matthew 6:11. Daily Bread, Give us, this day, our daily bread."—Matthew 6:11. Consider in this petition, I. The Blessing sought. Daily bread, &c. 1. Bread. The staff of life. What God has promised, "Thy bread shall be given," includes, also, all the necessary temporal blessings that we need. No luxuries; they are not necessary—not promised—often injurious—promote pride, wantonness, forgetfulness of God, &c. 2. Bread daily. Sufficient for our present need. Anxiety about to-morrow forbidden. We may never see it. If we do, we shall have the same source, and the same petition to present. 3. Bread daily as God's gift. All blessings from God are gifts. We are too poor to remunerate him. Besides, he is too rich to be rewarded. God's blessing makes the toil of the sower successful. 4. Bread daily for us. Not only for each personally; but for all those united by the same common fraternal bonds of humanity. Let us not forget, that others need these things; and when we seek for ourselves, let us remember them. Consider, II. The Principles on which this Prayer rests. It rests, 1. On man's utter helplessness and insufficiency. What can he do independently of God? All his wisdom, and power, and perseverance could not raise a single grain of corn. In nature, as well as in grace, without God we can do nothing. It rests, 2. On God's sufficiency and beneficence. He is the fountain of life. "He openeth his band," &c. "Causeth the grass to grow," &c. He hath both ability and willingness. Good to all; tender mercies over all his works; Ps 106., 145., 147. It rests, 3. On that sense of dependence we ought always to cultivate. It is right that we should feel our dependence; humbly confess it; and that we should affectionately trust in God; lean upon, look to him, for every mercy, &c. Whether we possess little or much, his blessing is essential to a right and happy enjoyment of it. Without it, our food may cherish disease, instead of health; kill, instead of sustaining life. Consider, III. The Feelings with which this Petition should be presented. With, 1. Sincere conviction of our unworthiness. We do not deserve the least of his mercies. We have forfeited every claim to his goodness. "It is of the Lord's mercies that we are not consumed." 2. With grateful feelings for past supplies. "Bless the Lord, O my soul," &c. We should reflect upon past mercies, and keep them before our minds, and be devoutly thankful for them. Praise is both right and comely. 3. With cheerful and full confidence in his goodness. Trusting in him at all times for every blessing; remembering how he clothes the grass—beautifies the lilies—feeds the ravens, &c. If your parents being evil, &c. 4. With resolution to devote ourselves to his service. This he demands, expects; and it is our reasonable service. The only return we can give. Application Let the subject, 1. Produce Confidence in God. 2. Teach us Contentment. And, 3. Induce us to seek the Bread of eternal Life. ======================================================================== CHAPTER 98: MATTHEW 6:12. FORGIVENESS IMPLORED ======================================================================== Matthew 6:12. Forgiveness Implored "And forgive us our debts as we forgive our debtors."—Matthew 6:12. Consider, I. The Debts. II. The Forgiveness. And, III. The Condition specified. I. The Debts. We owe to God constant allegiance, love, gratitude, &c. These we shall ever owe to him; and ought not to desire freedom from them. But we are debtors to his justice. 1. As servants or stewards. Wasted his goods. Misapplied the talents committed to our trust. Health, time, powers of mind, opportunities, mercies, &c. 2. As transgressors of his laws. Exposed ourselves to the dreadful penalties annexed. Now, these debts, (1) Are just. Not oppressive exactions. What God righteously demands. (2) Great in number. Like mountains, clouds, sand on the seashore, hairs of our head. (3) Constantly increasing. Every year, week, day is adding to the amount. (4) Expose us to the most dreadful consequences. Wages of sin, death. Cast into prison. No deliverance till the uttermost farthing is paid. That prison, hell. (5) No created being can discharge us from the consequences of them. Hence it follows, there must be punishment, or, II. Forgiveness. Now, the blessed Word informs us, that they may be forgiven—all forgiven, freely, fully, and eternally forgiven. Now, observe, sins can be forgiven, 1. Only by God. "I am he that blotteth out thy transgressions," &c.; Isaiah 43:25. Our debts must be forgiven, 2. Through the mediation of Christ. Through this man is preached, &c.; Acts 13:38. None other name, &c.; Acts 4:12. He is the one mediator, &c.—only way to the Father. Redemption through his blood; even forgiveness of sins; Colossians 1:14. 3. By repentance and faith. "Repent and believe the gospel." Repentance, including an entire change of mind; arising from light, conviction, apprehension of danger, &c. And faith, in God's gift, Jesus Christ, who is the true propitiatory, or mercy-seat, where we may obtain mercy, and find grace to help in time of need; Mark 1:15; Acts 26:20; John 3:14, John 3:17; Romans 10:9. Notice, III. The Condition specified. "As we forgive our debtors." The sense is evidently this: that unless we forgive our debtors, we cannot be forgiven of God. This is further stated, ver. 14, 15; also, Matthew 18:21; and is quite express, clear, solemn, absolute. This condition is grounded, 1. On the fitness of things. None can owe us so much as we owe God; nor be so unworthy of our pardon, as we are of his. 2. Without this our forgiveness would be of no avail to us. Heart not capable of appreciating it. No genuine fruit; unless we can forgive others. No conformity to God; no fitness for heaven, &c. This condition implies, 3. That we desire of God that which we award to others. If we are therefore angry, uncharitable, implacable, &c., we desire Deity to be so to us. How fearful would be our condition, if God thus dealt with us! Mark the expression: "As" we forgive our debtors. Application 1. How necessary that our debts be for given—to our peace—to a good hope—to future salvation! 2. How essential, that we forgive others, freely and fully, as God forgiveth us! ======================================================================== CHAPTER 99: MATTHEW 6:13. TEMPTATION DEPRECATED ======================================================================== Matthew 6:13. Temptation Deprecated "Lead us not into temptation."—Matthew 6:13 Let us consider, I. The Nature of this Petition. 1. God never tempts men to evil. Contrary to his holy and benevolent nature; James 1:13. But God may allow his people to be tempted, as in the case of Adam, Joseph, Peter, Paul. Adam and Peter fell; Joseph and Paul triumphed. It is desirable to be exempted from severe temptations. But the right interpretation of the text is, 2. Sore trial. Word signifies to "pierce;" lead us not into piercing trials. God has an undoubted right to try and prove the faith, love and obedience of his people. He some times does this, (1) By demanding extraordinary duties, Abraham to leave his house, country, &c., Moses to forsake the court, &c., of Pharaoh. (2) By demanding great sacrifices Abraham to offer up his son. (3) By bringing them through great adversity and affliction, as in Job. (4) By withholding their desires, and delaying their hopes. See Israelites; Deuteronomy 8:2. And sometimes, (5) By causing their cup of plenty to run over—same people: Deuteronomy 8:15, Deuteronomy 8:16. Consider, II. The Propriety of this Petition. To pray for exemption from sore trials, is, 1. Agreeable to the feelings which God has implanted in our nature. He has made us sensible of the difference between joy and grief, happiness and sorrow, &c.; and he expects, from the principles of our formation, that we should desire the one and be averse to the other. It is agreeable, 2. To Christ's holy example. He greatly feared, and offered up strong cries and groans, "If it be possible, let this cup," &c.; Hebrews 5:7; Matthew 26:39. It is in agreement, 3. With God's own appointment. He has taught us to flee to him in trouble; lo cast all our care upon him; to call upon him; to trust in him, &c. Psalms 50:15. Let us then consider, III. The Spirit in which this Petition should be presented. With, 1. A deep conviction of our weakness, and the power of our adversaries. Peter failed here, and was overcome. Without Christ we can do nothing." 2. Sacred resignation to our heavenly Father's pleasure. We may feel, and pray; but after all refer to him, "To choose our lot, and regulate our ways." We must submit ourselves to God, not as we will, but as he may be pleased to appoint. Paul desired the painful thorn to be removed, and prayed thrice; but God allowed it to remain, &c.; 2 Corinthians 12:8. 3. In the exercise of confidence, that God will either deliver us from, or support us in, temptation. This confidence may be grounded on the divine promises; Christ's intercession; and the examples of his people in all ages; Genesis 15:1, Isaiah 41:10. Application (1) The people of God may expect sore trials. (2) God is their only defence. And, (3) Believing prayer their only remedy. ======================================================================== CHAPTER 100: MATTHEW 6:13. DELIVERANCE FROM EVIL ======================================================================== Matthew 6:13. Deliverance From Evil "Deliver us from evil"—Matthew 6:13. It is highly probable that this petition especially applies to the- preservation of the child of God from the power of the devil, who goeth about seeking whom he may devour We shall apply this petition, however I. To the Evil One. II. To this evil World. III. To our evil Hearts; and, IV. To the Evil of future Misery. Then in this petition we may seek, I. Deliverance from the Evil One. Satan is evil in the deepest degree, he is opposed to all that is holy and benevolent in the character and works of God; he is a foul, polluted, dark, malignant spirit. He is a liar and a murderer from the beginning; saints are exposed to two sources of danger:— 1. From his wiles. Thus Eve, and thousands besides—he tries to deceive, allure, &c.—his subtlety and craft eminently fit him for this—Judges 1:2. From his fierce attacks. Hence we read of the "fiery darts of the devil." He is compared to the deadly serpent—roaring lion, &c. His horrid temptations are likened to a "flood;" Isaiah 59:19. Now we require deliverance from the Evil One—we need the help of God, wisdom and prudence from above, the power of the Most High. God must be our shield; he alone can deliver us, &c. The petition of the text may apply, II. To this evil World. Satan is called the god of this world, here he has his empire, and millions of willing subjects; his empires opposed to God's kingdom in the world; they are at utter and interminable variance. The world is a scene of danger to the Christian. Christ was well aware of it; and therefore prayed that they might be kept from it, &c.; John 17:15. This petition implies that they may be delivered from, 1. Its evil maxims and principles. "Ye are not of the world." 2. Its evil spirit and customs. "Be not conformed," &c. 3. Its evil associates and practices. "Come out from among hem," &c. "May be kept unspotted," &c. "Have the victory over it." "Tread it under their feet," &c. "Crucified to the world," &c. This petition may include, III. Deliverance from the Evil of our own Hearts. "The heart is deceitful above all things," &c. "Flesh lusteth and warreth against the spirit," &c.—constant conflict; Christian not sufficient in his own might to overcome it; the grace and power of God necessary; spiritual light to discern, and spiritual strength to overcome it; blood of Christ to cleanse it, &c. How very desirable that the heart be filled with heavenly love, and that the peace of God which passeth all understanding, keep it always by Christ Jesus: sanctified wholly, &c.; 1 Thessalonians 5:23; Ezekiel 39:25, &c. The petition may include, IV. Deliverance from the evil of Future Misery. In hell there is misery unmixed—unceasing—eternal. This will be the portion of the wicked and ungodly, who despise divine mercy, and reject the gospel of Christ. How anxious we ought to be, to be completely delivered from the sentence and the fear of the wrath to come; guilt removed; pollution cleansed; and a title and meetness to eternal life procured. God can deliver us; desires to do so; and if we trust to his merciful provisions as revealed in the gospel, he will assuredly save into his eternal kingdom and glory. Application (1) Cultivate a lively sense of the danger to which we are exposed. (2) By fervent believing, and constant prayer, seek deliverance from them. ======================================================================== Source: https://sermonindex.net/books/840-sermon-sketches-and-skeletons-volume-1/ ========================================================================