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ONE HUNDRED AND FIFTY
O RIG IN A L SKETC HE S
AND
PLANS OF SERMONS,
COM PRISING
VARIO US SERIES ON SPECIAL AND
PECULIAR SUBJECTS,
ADAPTED
For Week Evening Services.
By JABEZ. BURNS, D.D.,
MINISTER OF NEW CHURCH STREET CHAPEL, EDGwARE ROAD, LonDoN; AND AUTHOR
of “PULPIT cycloP:RDIA,” “SKETCHES AND SKELETons of SERMons,”
“chrisTIAN PHILosophy,” “THE chrisTIAN's DAILY Portion,”
“MARRIAGE GIFT-Book,” “NoNE BUT JEsus,” Etc.
L O N D O N :
RD. DICKINSON, 92, FARRINGDON STREET,
AND ALL BOOKSELLERS IN THE UNITED KINGDOM
AND THE COLONIES.
1866.
FolkARD AND SON, PRINTERs,
DEvoNSHIRE STREET, QUEEN squake,
LoNDON, W.C.
INTRODUCTION.
THE present volume of Sketches and Plans of Sermons contains
the precise outlines the Author prepared and used in his own
pulpit ministrations. He has for several years found it both Con-
venient to himself and useful to his congregation to adopt, in
shorter or longer series, consecutive subjects, in which the varied
themes had some mutual bearing or Connection. It is impos-
sible, by disjointed or isolated sermons, to train hearers to a
systematic view of the harmonious truths of Holy Scripture, and
to such sermons is due that want of connected and comprehen-
sive views of truth, which is so extensively manifest in our day.
The Author has taken the whole of the typical persons and
events and sacrifices of the Jewish ritual—the various symbolical
representations of God, the titles of the Saviour and of the Holy
Spirit. He has also delivered, in regular order, series of
discourses on the Parables, Miracles, and life of Christ, the
Epistles to the Romans and Philippians, and on portions of the
Gospel of John and the Hebrews, and on the whole of the
Revelations.
In the present volume he has exhibited the sinner in his ruin
and peril, in his flight for safety, in his deliverance from the
burden of sin, his entrance on the Christian life and warfare,
with the means for his successful conflicts, victory, reward, &c.
So, also, he has exhibited some of the more usual errors on reli-
gion, and some of the dangers of various “ isms,” as Formalism,
Pharisaism, &c. He has attempted little clothing of the thoughts
presented, as he has been anxious that every sketch should
abound in ideas and illustrations adapted to impress the subject
under consideration. Many of the topics are somewhat novel,
and he has always found great advantage when he could present
great and momentous truths under some unusual text, and in this
way excite a greater amount of attention and interest in his
hearers; but he has been anxious never to do this for the
mere sake of producing surprise, or creating or gratifying vain
Curiosity,
• * * * * ~6-sº
33529 -
f
Je” J. * * .*
V INTRODUCTION.
These Sketches are not intended to produce indolence in
ministers or students, or to induce them to cultivate verbal
memory, and be mere pulpit rehearsers. Indeed, for these
purposes they are too short, as, without thought and filling up, a
few minutes would exhaust them. But he has sought to give
varied subjects, striking themes, and, in some cases, unusual texts,
which may be suggestive to them, and that may help them in
their work, and not hinder their continuous habits of study and
preparation for the pulpit. A good text with some new light on
it will often aid the preacher, whose multifarious duties and
exhaustive labours leave insufficient time for selecting and pre-
paring for the numerous discourses required. There are also
thousands of good, useful, self-denying men who are engaged
in their Secular callings the whole week, and who are acceptable
preachers to village and other congregations on the Lord’s-day,
and to these especially this volume is presented. If they get a
few leading ideas, expressed with all possible brevity, their own
Christian experience, reading, and good sense will enable them
to speak out of the fulness of their hearts to the people.
The Author knows that his previous fourteen volumes have
been circulated all over the globe; that in the United States of
America and in the colonies they have met with a hearty wel-
come ; and that in New Zealand and the Fiji Islands the native lay
preachers have found them useful. And thus, while the Author has
delivered them only once to his own London congregation, and
in some instances repeated them in other parts of the kingdom,
a large and useful class of various Christian preachers have done
their work better and more easily by the help they have furnished.
Unsectarian, plain, and evangelical, he has ever sought to make
them useful, to do good by the exhibition of the person and work
of the Saviour and the gracious operations of the Holy Spirit,
and to excite the Christian Church to fervour, devoted toil, holy
self-denial, and benevolent enterprise. These have been the
great ends he has ever endeavoured to keep in view. If all or
any of these ends are attained, though in a limited degree, the
Author will rejoice that pulpit work, of necessity limited in the
range of its influence, has been supplemented by a kind of
ubiquitous and enduring power that the press only possesses.
PADDINGTON, 1866.
II.
III.
IV.
VI.
VII.
VIII.
IX.
YI.
XII.
XIII.
XIV.
xvi.
XVII.
XVIII.
XIX.
XX.
XXI.
XXII.
XXIII.
XXIV.
XXV,
XXVI.
XXVII.
XXVIII.
C O N T E N T S.
Col. i. 28 . Evangelical Preaching
Luke xxiv. 44 Christ in the Law of Moses
Isa. ix. 6 Christ in the Prophecies
Luke xxiv. 44 Christ in the Psalms º e
Col. iii. 16 Christ the Chief Subject of the
New Testament Scriptures
The Suffering Saviour -
Christ's Sufferings Unparalleled
The Mysterious Cup . e
Matt. xxvii. 26 . The Crucifixion of Christ
John xix. 25 Christ's Disciples at the Cross
Matt. xxvii. 45, frºm attending the Cruci-
5 I–54 . e fixion . - s s §
I Cor. xv. 4. ; Burial and Residence of Christ's
Acts i. 27 } Soul, &c. * &
I Cor xv. 4. Resurrection of Jesus .
Luke xxiv. 25 The Fruitless Search
Acts iv. 23 Our Own Company º &
Jude 3 Various Significations of Salvation
I Cor. X. 33 ; ſº Pleasing and not Pleasing
Isa. liii. 3 . e
Lam. i. 12
Matt. xxvi. 39
Gal. i. 1 o Men 4. - - * e
1 John i. 8; iii. 9 The Sinning and not Sinning of
the Christian .
Acts xxviii. 24. Belief and Unbelief
Acts il. 41 First Christian Church º º
Gal. ii. 16 ; gº by Faith and Works,
James ii. 24. &c. - • - º *
Ps. iii. 8 Different Views and Means of Sal-
vation, &c. . • - *
Exod. xx. 5; God’s Conduct to the Children
Ezek. xviii. *} and Children’s Children of the
Wicked º
} God Seer, and Yet Unseen .
David and the Cave of Adullam .
God’s Hand not Shortened, &c. .
Patriarchal Worship
God's Preserving Care
Gen. xxxii. 3o ;
Exod. xxxiii. 20
I Sam. xxii. 2
Isa. lix. 1 .
Gen. xv. 9–1 1 .
Ps. cxxi. 7, 8
68
7o
72
74.
vi
CONTENTS.
XXIX.
XXX.
XXXI.
XXXII.
XXXIII.
XXXIV.
XXXV,
XXXVI.
XXXVII.
XXXVIII.
YXXIX.
XL.
XLI.
XLII.
XLIII.
XLIV.
XLV.
XLVI.
XLV II.
XLVIII.
XLIX.
L.
LI.
LII.
LIII.
LIV.
LV.
LVI.
LVII.
LVIII.
LIX.
LX.
LXI.
Matt. ii. 1, 2, &c. The Visit of the Magi
Ps. liii. 4. . The Anger of the Lord against
His Praying People
Prov. xvi. I The Heart's Preparation and
Answer of the Tongue º
Wisdom or Religion Invaluable .
The Crook in the Lot º
The First Pious Youth 49
Paul's Rapture and Humiliation .
Job’s Bitter Exclamation
The Fall of Satan
The Great Race w º º
The Celestial City and its Gates .
No Temple in Heaven º
Shut In e -
Shut Out ſº
Christ at the Door . e &
Exalting and Humbling Influence
of Christianity - º -
The City of Destructio
Prov. viii. 19
Eccles, vii. 13
Matt. xxiii. 35 .
2 Cor. xii. 2, &c.
Job x. 1 .
Luke x. 18
I Cor. ix. 24 .
Rev. xxii. 14.
Rev. xxi. 22
Gen. vii. 16
Matt. xxv. Io
Rev. iii. 20
Josh, i. 9, Io
Gen. xix. 14.
Matt. iii. 7 The Sinner's Flight
Matt. xi. 28 The Burdened Sinner .
Acts i. 37 The Anxious Inquiry. e &
Matt. vii. 7 Knocking at the Gate of Mercy .
Isa. xiv. 22 The Burden Gone, &c. g
Eph. vi. 1 I The Christian's Armour
1 Tim. vi. 12
I Cor. xvi. 13
The Fight of Faith
The Valiant
Heb. iii. 23 Constancy, &c., Enjoined wº-
Philip. i. 6 God Carrying on the Good Work
2 Cor. iv. 18 The Seen and the Unseen -
1 Tim. iv. Io
The Love of Money
John xiii. 17 -
The Three Elements of Religion
Josh. i. 16. On Errors in Religion (No. I.)
Josh. i. 27. 2 3 32 (No. II.) .
Ps. cxlv. 9. Errors respecting the Divine Being
(No. III.) . & e º
Errors respecting Man's Moral Con-
dition (No. IV.) . $ º
Errors respecting Christ's Person
and Work (No. V.) & -
2 Thess. ii. 14; { Errors respecting Calls of the Gos-
2 Pet. i. Io. pel (No. VI.). wº * e
Titus iii. 5 Regeneration as Revealed in Scrip-
ture (No. VII.)
The Umerring Monitor &
The Solemn Admonition . *
Terms of Discipleship.
Frail Man not to be Trusted in
Rom. v. 19. .
I4. I
I 4-3
146
I 48
I 5o
I 52.
I 53
I 55
LXII.
LXIII.
LXIV.
LXV.
LXVI.
LXVII.
LXVIII.
LXIX.
2 Cor. V. 14.
Isa. xxx. 2 I
Heb. xii. 25
Luke xiv. 33
Isa. ii. 22
1 56
158
LXX.
LXXI.
LXXII.
LXXIII.
LXXIV.
LXXV.
LXXVI.
LXXVI [.
LXXVIII.
LXXIX.
LXXX.
LXXXI.
LXXXII.
LXXXIII.
LXXXIV.
LXXXV.
LXXXVI.
LXXXVII.
LXXXVIII.
LXXXIX.
XC.
XCI.
XCII.
XCIII.
XCIV.
XCV.
XCVI.
XCVII.
XCVIII.
XCIX.
C.
CI.
CII.
CIII,
CIV,
CV.
CVI.
CVII.
CVIII.
CIX.
Ps. cxvi. 1, 14 .
Ps. cxvi. 1 3, 14 .
jer. viii. 22
Exod. xx. 9
Ps. xcvi. 8, 9;
Exod. xxiii. 15
Isa. xl. 1, 2
Judges i. 7
Isa. viii. 20
Rom. x. 3.
Gen. xi. 32
Matt. xiii. 8
Acts xxiv. 25
Jer. v. 2 I .
1 John iv. 1
Numb. xiii. 20 .
I Cor. vi. 2 o
1 John iv. 21
Col. iv. 12 .
cxxvi. 6.
1 Saul iii. 1 ; Ps. {". Precious Things of the Bible
1 Pet. ii. 7
Ps. xlix. 8
2 Pet. i. 1 .
2 Pet. i. 4.
Sam. iv. 2 .
John xiv. 6
John xiv. 6
Jonn xiv. 6
John xvi. 7
Luke xi. 13
Isa. xliii. 11
John i. 29.
John v. 4o.
Sol. Song ii. 15.
Ps. Xli. 4. .
Deut. xxxiii. 12.
I Cor. iii. 18.
I Cor. iv. 7
2 Cor. vii. Io
Rom. v. II
Acts iv. 20
CONTENTS.
The Soul’s New Year's Inquiry .
The Saint's Grateful Resolves
Reasons for the Irreligion of the
Masses º
Sunday Rest, &c. - º -
Nature and Spirit of Divine Wor-
ship - º º - -
Jerusalem Comforted .
Cruelty's Retribution .
Touchstone of Truth .
Pharisaism, or Self-righteousness.
Stopping Short
Formalism .
Procrastination
Indifference
Fanaticism .
Presumption - - - º
Religion in its Threefold Aspect
—Its Godward Aspect (No. I.)
The Human Aspect (No. II.)
Self-Aspect (No. III.) e
—The Precious Word of God
(No. I.). - tº
Christ is Precious (No. II.). *
The Redemption of the Soul
Precious (No. III.).
Precious Faith (No. IV.)
Precious Promises (No. V.).
Precious Sons of Zion (No. VI.)
Christ the Way
Christ the Truth.
. Christ the Life º
. Christ's Departure N ecessary
An Argument for Prayer º
Christ the Lord the Only Saviour
The Lamb of God & *
Unwillingness to Come to Christ.
The Little Foxes
Spiritual Diseases Healed *
The Safety of the Beloved of the
Lord º © º º º
Self-Abasement Essential to Wis-
dom e & º e
. Existing Differences of Men
False and True Repentance.
Receiving the Atonement
The Christian
Christ
w *
Must Speak for
169
17 I
I 73
I 74.
176
178
18o
1 82
183
185
187
I 88
I 9 I
I 92.
I 94.
196
1 98
2 OO
2. C 2.
2O3
2O5
207
209
2 I I
2 I 3
2 I 5
217
2 I 9
2. 2. I
223
2.
2.
5
227
23 O
232.
2. 34.
237
viii
CONTENTS,
CX.
CXI.
CXII.
CXIII.
CXIV.
CXV.
CXVI.
' CXVII.
CXVIII.
CXIX.
CXX.
CXXI.
C XXII.
CXXIII.
CXXIV.
CXXV.
CXXVI.
CXXVII.
CXXVIII.
CXXIX.
CXXX.
CXXXI.
CXXXII.
• CXXXIII.
CXXXIV.
CXXXV.
CXXXVI.
CXXXVII.
CXXXVIII.
CXXXIX.
CXL.
CXLI.
CXLII.
CXLIII.
CXLIV.
CXLV.
CXLVI.
CXLVII.
CXLVIII.
CXLIX.
CL.
Prov. xx, 6
1 John ii. I 5
Matt. xx. 26
Eccles, ix. 3
Ps. cxviii. 24.
Heb. iii. 14.
Gen. iii. 9
Gen. iv. 6, 7
Gen. xviii. 25
Deut. xxxii. 6
Josh. v. 13
Josh. vii. Io
Numb. xi. 23
I Sam. xv. 22
2 Kings x. 15
2 Kings XX. 19.
Neh. vi. 3 .
Ps. iv. 6
Eph. ii is; iv. 2.
Ezek. xxvi. 26 .
Ps. li. Io ;
1 Thess. v. 23
Isa. xxii. 3
Prov. xviii. 21
Prov. iv. 26, 27.
Neh. vi. 9 .
Matt. xiii. 16
1 Tim. iv. 8
Isa. xvii. 6, 7
I Sam. xi. 14.
Job xii. Io
Exod. xxii. 29 .
John xiv. 2, 3
Heb. ix. 27
Heb, ix. 27
Ps. lxxiii. 24
Isa. lvii. 15
Jude 5
Rev. xxi. 27
Judges xviii. 5
I Cor. ii. 1, 5
To the Captai
The
The ford's-day . . . .
Holding the Confidence Fast .
Important Questions of the Bible—
Self-praise and Unfaithfulness
Love of the World Prohibited
True Greatness . º ©
Evil and Madness of Sin . * >
(No. II.) .
The Question to Adam (No. I.)
To Cain (No. II.) . te o
As to Divine Rectitude (No. III.)
As to God Our Father, &c.
(No. IV.)
Host (No. V.)
(No. VII.)
(No. VIII)
n of the iord's
As to Joshua’s Prostration(No.VI.)
Concerning the
Lord's Hand
As to Obedience and Sacrifices
As to the Heart (No. IX.).
Hezekiah’s Question (No. X.)
As to God's Work (No. XI.) .
About the Chief Good (No. XII.)
Spiritual Anatomy (No. I.) e
The Heart (No. II.) . -
} The Spirit (No. III.).
The Eye (No. IV.) .
The Tongue (No. V.)
The Feet (No. VI.)
The Hands (No. VII.)
The Ear (No. VIII.)
Profit of Godliness e e
Diminutions and Changes of Life
The Renewal º º
God is Life
The First Ripe Fruits. º
The Home of the Blessed .
The Last Things—Death .
The Judgment . º
Heaven &
Eternity
The Remembranc
The Heavenly Register
Counsel Sought of God e
Characteristics of Paul's
Preaching, &c.
e of the Past
239
24. I
246
24-7
24-9
25 ſ
253
2.54.
256
257
259
261
264
266
268
27,o
272
275
278
28o
283
286
288
289
29 I
293
296
298
299
302
3 O 5
3 o'7
309
3 II
3 I4.
316
3.18
3 I 9
tº-
32 I
SKETCHES AND PLANS OF
SERMONS.
I.
EVANGELICAL PREACHING.
“Whom we preach.”—ColossIANS i. 28.
PREACHING is God's great ordinance for evangelizing the world.
The written gospels are most precious, and they will be ultimately
translated into all the languages of the earth; but the gospel
must be preached. It is Christ's great command, and by it the
influence of the Cross is to be conveyed to all the nations of man-
kind. Of the gospel, Christ is the sum and substance. To preach
Christ is to preach the gospel ; there is no gospel of which Christ
is not the central truth. Paul ever did thus preach Christ. Hear
his averment to the Corinthians. I Cor. i. 23. Hear this re-
peated in connection with the renunciation of self: “We preach
not ourselves,” &c. 2 Cor. v. 5. He gloried in this. It was his
one aim, one work; it was his life, the grand end of all he was,
all his powers, energies, &c. To this he brought natural endow-
ments, splendid gifts, extraordinary learning, and indefatigable
zeal. For him “to live was Christ.” He sought that Christ
might be magnified, whether by his life or death. He “counted
all things but loss,’’ &c. And now, in the text, he says of Christ,
“Whom we preach,” somewhat extending the idea of the text,
Observe—
I. A whole Christ must be preached.
A whole Christ.
II. With a whole Salvation.
And a whole Christ with a whole salvation.
III. For the whole World.
And this preaching of Christ.
IV. By the whole Evangelical Ministry.
IO SKETCH /.
Observe—
I. A Whole Christ must be preached.
“Whom we preach.” In the early Church great and nume-
rous errors prevailed. Some preached Christ as a creature, an
exalted prophet, a man-Messiah. Some preached Christ as
a purely Spiritual being, having no real humanity. In our day
Christ is preached as then, as having all the ignorance, and
prejudice, and moral taint to which humanity is subjected. Not
so the apostle : he preached Christ wholly as revealed in the
Sacred Writings, as spoken of by the prophets and evangelists,
and as avowed by Christ Himself. To preach a whole Christ, it
is essential—
I. To preach Him in His ſwoſold Waſures. As truly divine,
not only having the form of God, but who thought it not robbery
to be equal with God. Phil. ii. 6, &c. Who could claim one-
ness with the Father. John x. 30, and xvii. I I, 22. Whose
titles, attributes, works, and worship, and authority were all
divine. See Heb. i. 3, 8; 1 Tim. vi. I4, &c. If He were not
divine, then the Jews were right in condemning Him for blas-
phemy, for He did make Himself the Son of God in a supreme
sense. Jesus Christ is “God Our Saviour,” and must be so
preached. But with the divine nature, He had in union with it
the really human. He was the “Child born,” as well as the
“Son given.” He was man and the Son of man, as well as God
and the Son of God. He was conceived, and made of a woman.
He was manifest in the flesh. He took on Him the seed of
Abraham. Heb. ii. 17, &c. He had our entire humanity : body,
soul, and spirit. He had our humanity, with all its sinless infir-
mities. So it had been predic/ed. PS. xl. 6; Isa, liii. 3, &c. As
a man He was born, lived, suffered, and died. Christ was divine
and human in one person, as the Lord Jesus Christ. No amal-
gamation or mixture of the two natures; no confusion ; no loss
of divine or human identity. The Godhead of Jesus dwelt in the
tabernacle of his human nature. John i. 14.
2. 70 preach Him in His illustrious fifles. As the Angel of
the Covenant, Messiah, Governor, Prince, King, Head of all
Jº V4AVG EZ/CA/C PRE4 CH/VG. I I
Things, Lord, Life, Immanuel, Wonderful, Holy One, &c.
Heb. i. 2; Isa. xl. I6; John i. 14, &c., &c.
3. To preach Him as the one Mediator. I Tim. ii. 5; Heb. ix. I 5.
As such His work as Advocate, Daysman, and Intercessor are
included.
4. To preach him in His ſhreºſold offices—
Propheſ. Luke xxi. 19; Acts ii. 18.
Pries/. Great high priest. Heb. iii. I ; v. I, 6, &c.; vii. I, 24.
Aºng. “A king shall reign and prosper,” &c. A king of a
spiritual empire. John Xviii. 36. King of kings, in His divine
supremacy. Rev. xvii. 14.
5. To preach Him in His greaf zºork of teaching and revealing
/he will of God. In making known the whole truths of His
kingdom. In exhibiting perfect purity. In preaching the Gospel
to men. Luke iv. 16—2O. In working the most extraordinary
and benevolent miracles. John iii. 2; Acts ii. 22.
6. To preach Him as the sacrifice for sin. The Lamb of God
slain. The sufferer for sin. Who loved us and gave Himself for
us. Who died for our sins, &c. Isa. liii.; Luke xxiv. 46; I Cor.
xv. 1–3. Whose blood hath redeemed us to God, &c. Col. i.
I4 ; Eph. i. 7.
7. To preach Him in the ºctory of His death and resurrection-
THis triumphant shout, “It is finished.” His resurrection and
victory over the grave. Acts ii. 24, &c.; I Cor. xv. 4.—14.
8. To preach Him in His high eval/ation and princely authority.
His ascension, how glorious ! Acts i. 9. His entrance into the
holy place. Heb. ix. 24. His station, how supreme ! Eph. iv. 8;
i. 2 I ; I Cor. Nv. 23. *.
9. To preach Him as the final Judge of men and ange's. Math.
XXiv. 3, and XXV. 3 I ; Acts Nvii. 3 I ; 1 Thess. iv. 16; 2 Thess. i.
7, 5 ; 2 Tim. iv. I.
Thus a whole Christ, and Christ wholly, must be preached.
Observe— º
A whole Christ must be preached, &c.
II. With a whole salvation.
Jesus is the Saviour. He came to save. There is salvation in
B 2
I 2 SKEZ'CAſ I.
His name. In His righteousness. In His blood. In His Word.
He brought Salvation; and this salvation must be preached in
Connection with Christ. It is Christ and salvation for sinners.
And this Salvation must be preached in its entirety, in its fulness
and completeness.
A whole salvation—
. A salvaſion /rom sin. Matt. i. 21.
From the curse of the Zaw. Gal. iii. 13.
. From inherent corruption. Titus iii. 4–6.
From the power of Satan. Acts xxvi. 18.
From the wrath to come. I Thess. i. Io.
. Info God's eternal kingdom and glory.
This whole Salvation by Christ Jesus must be preached—
III. To the whole World.
The whole world is fallen apostate. Rom, iii. 9–1S. The
whole world is interested in the work of Christ. 2 Cor. iv. 14
—19; I John iv. I4. The whole world is to hear the glorious
Gospel. Mark xvi. I 5. The whole world is to be called upon to
repent, and believe in Jesus. “And at the times of this ignorance,”
&c. Acts xvii. 30 ; Luke xxiv. 47; Rev. xiv. 6. The world shall
bow to the authority of Jesus. Phil. ii. IO.
This preaching of Christ, and a whole salvation by Him, and
to the whole world is—
IV. To be proclaimed by the whole Ministry of the Gospel.
Whom “we” preach. Paul recounts his own appointment to
do this ; see Acts ix. I 5 ; and how promptly he attended to it.
“And straightway he preached Christ,” &c. Acts is. 20. Now
the whole ministry are bound thus to preach Christ, because—
1. This alone ſulfils the great commission. No gospel without
preaching Christ.
2. The work of //ic minis/ry is one. No divided Christ; no
divided ministry. The gospel is one, and there is no other. Hear
the Apostle. Gal. i. 8, &c.
3. Aſo other preaching can save souls. This is the distinct decla-
ration of the Scriptures. “Nor is there salvation in any other,”
&c. Acts iv. I2; See I Cor. iii. I I, &c.
J
:
CAIA-MSZ" /V THE ZOA W OF A/O.S.E.S. I 3
4. No other preaching will be rewarded at the last day. Duty and
fidelity to God, love and mercy to souls, and the honour of Jesus,
are all involved in this; therefore, Christ must be preached
wholly, with a whole salvation, and to the whole world, and by
the whole evangelical ministry.
APPLICATION.
Notice—
1. The grandeur of the preacher's theme. Christ, “whom we
preach.”
2. The blessings the Gospel conteys.
3. The onerous work of the preacher, and the qualifications and
grace necessary ſor it. “Who is sufficient,” &c.
4. The glorious consummation to be realized. When all men shall
hear the glad tidings of Christ, and by the power of his Cross
be drawn unto him. “And I, if I be lifted up,” &c.
- II.
CHRIST IN THE LAW OF MOSES.
“All things must be fulfilled which were written in the Law of Moses . . .
concerning me.”—LUKE xxiv. 44.
THESE are the words of the risen Saviour. His character and
claims rest on the testimony of the Holy Scriptures. He, the
Messiah, must appeal to Old Testament writings. He does so.
So did His Apostles. See the exclamation of Philip. John i, 45.
Now, soon we are to hail the season, reminding us of the
advent of Christ into the world. Let us see the correspondence
between our Saviour and the Massiah, of whom these things were
written. In the Holy Scriptures of the Old Testament, Christ
gives us three classes of these ancient testimonies to Him. We
will take them separately, and each will give us material for a
discourse,
Observe, then—
I4. . SKE 7"CA/ 77.
I. The written things concerning the Lord Jesus Christ in
the Law of Moses.
“The Law,” &c., here means the whole of the Scriptures
bearing the name of Moses. There were three great divisions of
of the Jewish Scriptures. Now, in these books of the Law we
have—
I. Christ promised as ſhe woman's seed. Gen. iii. 15. This
promise was very peculiar, delicaſe, and special. Now, the con-
ception of Christ accords as given by the evangelist, Matt. i.
20–23, and the declaration of Paul, Gal. iv. 4.
2. As the seed of Abraham. Gen. xxii. IS; Gal. iii. 29. So
the genealogical line. So Christ with respect to Abraham. John
viii. 56.
3. As the Shiloh of Israel. The time and work of Christ
are here both predicted. So when Christ appeared, the Jewish
political power was gone. Had become a province of the
great Roman empire. So the taxing Luke ii. I, &c. So the
Jews confessed to Pilate. John xix. 35. So Christ came to
“gaſher.” As the good Shepherd. As Teacher. Hear His ex-
clamation : “How often would I have gathered,”’ &c.
4. As the greaf Propheſ and Aylliſipe of Moses. Deut. xviii. 15 ;
John i. 17, &c. Birth. Persecution. Flying in/o Egyp/, /ö/ºrc-
menſ. Templation. Work. Teaching. Laws. Miracles. Deli-
zerer of His people.
5. As the Star and Scep/re 0/ Balaam. Num. Xxiv. I 7, &c.
Now see Psa. cx. I, &c.; Heb. i. 8 ; Rev. xxii. 16. Now these
are the leading prophecies in the Law of Moses concerning
Christ.
These prophecies, we observe—
6. Were associated with extraordinary /jpcs. As manifested in
the lives of Adam, Abel, Noah, Isaac, Joseph. Moses we have
previously noticed, because here we have prophecy and type
united. Then there were extraordinary typical events—
(1.) The Passover. Read the account in Exod. xii. I, &c.;
I Cor. v. 7.
(2.) The brazen serpent. John iii. 14.
CAHA. IST MAW THE PROPHECIES. I5
(3.) The smitten rock. Num. XX. I I ; I Cor. x. 4.
(4.) The manna, eſc. John vi. 32—35.
Here we have the divine testimony. Not fancy, &c., but the
truth of Jesus and Paul.
II. The uses we should make of the testimony pf the Law to
Christ.
1. As an evidence of the truth of Christianity. The Jews had the
Law for nearly fifteen hundred years before Christ came in the
flesh. Here ancient prophecy and A’ew Zestament facts prove
the divinity and Messiahship of the Saviour, &c.
2. As an evidence of the superiority of Christianity. As day Com-
pared with the dawn. As the substance to the shadow, &c. What
they believed was to come. We have it in possession. Hoped for.
We have realized.
3. As exhibiting the adaptation of Christianity to fallen humanity.
We want a Saviour from Safan. A Redeemer of the scattered
and lost. A gatherer. A King to reign, &c. We have all in
Chrisſ. He is all in all.
Let us—
I. Aºyoice in Christ.
2. Receive Him by faith.
3. Glory in the Lord Jesus Christ.
III.
CHRIST IN THE PROPHECIES.
“And in the prophets.”—LUKE xxiv. 44.
“For unto us a child is born, unto us a son is given ; and the govern-
ment shall be upon his shoulder: and his name shall be called Wonderful,
Counsellor, The Mighty God, The Everlasting Father, The Prince of
Peace.”—ISA, ix. 6.
IN this rich field of investigation we have ample testimony to the
person, work, and kingdom of the Saviour. We will just take
a glance at Some prophecies which give an outline of the
I6 SKETCH //Z.
Saviour's history, for a life of Jesus might be constructed in pro-
phetical phraseology.
Observe—
I. Z'he prediction of His divine humanity, Isa. vii. 14; Matt.
1. 23. & ;
2. The place of His birth. Micah v. 2.
3. The time of His birth. Gen. xlix. Io; Dan. ix. 24.
4. Some events identified with His birth. As the murder of the
innocents. Jer. xxxi. 15; Matt. ii. 16.
5. His forerunner, and His entrance on His ministry. Mal. iii. 1;
Isa. xl. 3; lxi. I.
6, 7%e nature of His gospel, and the glories of His kingdom.
Isa. lxii. I--3; Luke iv. 16–22 ; Isa. lx. 1, &c.
Let us now enter more particularly on the magnificent text
which we have cited as the ground of our discourse. Isa. ix. 6.
And here, observe, the prophet avers—
I. The real humanity of Jesus.
The “Child born.” The seed of the woman. The real Son
of the Virgin. Partaker of our nature. Perfect man. Body, soul,
and Spirit. With all an infant's capacilies. Such weaknesses as
all other children have except in one particular. He was the
“Holy Child Jesus.” Born in Bethlehem; the very place pre-
dicted. Born of us, and /or us, &c. Heb. ii. 14, 16, 17.
Observe—
II. The Divine Sonship of Jesus affirmed.
Unto us “a Son is given.” The second Adam. Adam was
the Son of God, and had no other Father. So Jesus was God's
Son, of one nature with God, as well as of one essence with
God. His only-begotten Son. The express image of the
Father. See John xiv. 9, &c.; Heb. i. 2, 3.
Observe—
The human child; the divine Son in the one Person of our Zord
Jesus Christ. “Given /* Sent by the Father. His unspeakable
gift.
Notice—
III. His Sublime Titles,
CA/R/S 77 JAV 7"HE PROPHEC/ES. 17
He shall be called “Wonderful.”
1. Wonderful in his Nature, Offices, Work. No predecessor.
No compeer. No successor. No rival, or fellow. The per-
fection of all greatness and glory. The wonder of the patri-
archs, prophets, kings; of angels, of men, and of devils.
Wonderful in the apparent paradoxes of His character. The
form of God, and in the form of man. Equal with God, yet in
the form of a servant. Phil. ii. 6, &c. The Most High, and the
most abased. The richest, and yet the poorest. The Ruler of
worlds, and yet ministering to the poor. Adored of angels, and
hated of the Jews. Immaculate purity, and yet ranked with the
vilest. The Holy One of Israel, and yet condemned as a blas-
phemer. The Prince of Peace, and yet crucified as a seditious
conspirator. The Life of the Universe, yet dying on the tree.
2. Counsellor. Adviser. Advocate. Daysman. AMediator. “Hear
ye Him.”
3. The A/ighty God. Deity in all His omnific energy. Rom.
ix. 5. Having all power, &c. I Tim. iii. 16; Heb. i. 8.
4. Father of Eternity, or the Everlasting Ages. The eternal
source of all things. All originated in Him. He was before all.
John i. 2; Col. i. 17; Prov. viii. 22, 23.
5. Prince of Peace. Prince as the only son of God, and heir o
all things. See Ps. lxxii. 3—7; Micah iv. 1–4. His king-
dom one of peace.
6. As the Sustainer of Universal Empire. “Government shall
be,” &c. He shall bear the keys of authority. Isa. xxii. 22.
Upholding all things, &c. Wielding the sceptre of might and
dominion. The government of all worlds is upon Him. He
has no “fellow,” &c.
8. Whose Kingdom shall be eternal. “Of the increase of His
government and peace there shall be no end.” Isa. iN, 7.
“Long as the moon and sun,” &c., and for ever and ever.
APPLICATION.
I. How glorious is our Christ and Saviour, as given in the
Writings of the prophets. Here what gems to be obtained.
18 SATETCA A V.
2. How we should adore and trust in the Saviour, our Lord
Jesus Christ. Our obvious duty and privilege
3. To obey and delight in Him. This is ever appropriate and
precious, but it is
4. A grand Christmas anthem. Let us sing it soberly, yet gladly,
lovingly, gratefully, &c., until all peoples and tongues shall unite
with us and “crown Him Lord of all.”
IV.
CHRIST IN THE PSALMS.
“And He said unto them, These are the words which I spake unto you,
while I was yet with you, that all things must be fulfilled, which were
written in the Law of Moses, and in the prophets, and in the ‘Ps ALMs,”
concerning me.”—LUKE xxiv. 44.
IN our last, discourses we took a survey of the Messiah as re-
vealed in the “Law " and in the “prophets;” that is, in the
books of the legal economy of scripture and writings of the Jewish
seers. We reminded you of the three great divisions made by
the Jews of the sacred writings. The next is called by them,
Hagiographs, or CHETUBIM. This division includes Job, the
Psalms, Solomon's Song, Proverbs, Ecclesiastes, and others.
We will briefly refer to a few clear references to Christ in some
of the books of this department, and then confine ourselves to
the Psalms.
I. In Job xix. 25 we read of Christ as the Daysman, Redeemer,
Resurrection, &c.
2. In Prov. viii. 22, as the Divine and Eternal Wisdom.
3. Solomon's Song. This is either an allegorical representa-
tion of Jesus and His Church, or it is a mere Eastern love-poem.
See how, as the bridegroom, the Messiah is represented in chap.
ii. I, 4, 5, 9, 16.
Now, in reviewing the Psalms concerning Christ, we shall con-
sider those Psalms—
CAAA"/SZ' MA 7'HE PSA/A/S. I9
I. Which refer to His Godhead.
“Thy throne, O God, is for ever and ever: the sceptre of thy
kingdom is a right Sceptre.” PS. xlv. 6.
II. To those referring to His kingly Majesty,
“Yet have I set my king upon my holy hill of Zion.” PS. ii. 6.
“Gird thy sword upon thy thigh, O most mighty, with thy glory
and thy majesty.” Ps. xlv. 3. “O come, let us sing unto the
Lord : let us make a joyful noise unto the Rock of Our Salva-
tion.” Ps, xcv. 1. “For the Lord is a great God, and a great
king above all gods.” Ps. xcv. 3. “O sing unto the Lord a
new song : sing unto the Lord all the earth.” Ps. XCV.i. I.
III. To the reference given of His Divine Beauty.
“Thou art fairer than the children of men : grace is poured
into thy lips: therefore God hath blessed thee for ever.” Ps. Xlv. 2.
Then notice those whoh refer—
IV. To the special sufferings of Christ.
1. The rage of rulers. “Why do the heathen rage, and the
people imagine a vain thing 2 PS. ii. I.
2. The rezºiling of the mul/i/ude. “But I am a worm, and no
man ; a reproach of men, and despised of the people. All
they that see me laugh me to scorn : they shoot out the lip, they
shake the head, saying, He trusted on the Lord that He would
deliver him : Let Him deliver Him, seeing He delighted in Him.”
Ps. Nxii. 6, 7, 8. “The rest said, let be, Let us see whether
Elias will come to save him.’ Matt. xxvii. 49.
3. His inſense ſhirsſ. “I am poured out like water, and all
my bones are out of joint : my heart is like wax ; it is melted in
the midst of my bowels. My strength is dried up like a pot-
sherd; and my tongue cleaveth to my jaws; and Thou hast brought
me into the dust of death.” Ps. NNii. 14, 15. “They gave me
also gall for my meat; and in my thirst they gave me vinegar
to drink.” Ps. lxix. 21. “Now there was a vessel full of vinegar;
and they filled a sponge with vinegar, and put it upon hyssop,
and put it to His mouth.” John Nix. 29.
4. The division of his raimenſ. “They part my garments among
them, and cast lots upon my vesture.” PS. xxii. 18. “Then the
2O SATETCA / V.
soldiers, when they had crucified Jesus, took his garments, and
made four parts, to every soldier a part; and also his coat. Now
the coat was without seam, woven from the top throughout.”
John xix. 23.
5. The preservation of His bones and the piercing of His hands and
/ceſ. Usual in Crucifixion to break the bones of criminals. But
Jesus was preserved. “He keepeth all His bones: not one of
them is broken.” Ps. xxxiv. 20. “The Jews therefore, because
it was the preparation, that the bodies should not remain upon the
Cross upon the Sabbath day (for that sabbath day was an high day),
besought Pilate that their legs might be broken, and that they
might be taken away.” John xix. 3 1. “But when they came
to Jesus, and saw that He was dead already, they brake not His
legs.” John xix. 33. “They pierced my hands and my feet.”
Ps. xxii. I6.
6. The dying exclamaſion of Jesus. “My God, my God, why
hast Thou forsaken me?” Ps. xxii. I. “And about the ninth
hour Jesus cried with a loud voice, saying, Eli, Eli, lama
Sabachthani that is to say, My God, my God, why hast Thou
forsaken me 2'' Matt. xxvii. 46.
7. Preservaſion from corruption after death. “For Thou wilt
not leave my soul in hell; neither wilt Thou suffer Thine Holy
One to see corruption.” Ps. xvi. IO. “Because Thou wilt not
leave my soul in hell; neither wilt Thou suffer Thine Holy One to
see corruption.” Acts i. 27. “But He, whom God raised
again, saw no corruption.” Acts xiii. 37.
8. The resurrection and dignity of Christ. “The stone which
the builders refused is become the head stone of the corner.’’
Psalm Cºviii. 22. “This is the stone which was set at nought
of you builders, which is become the head of the corner.”
Acts iv. II.
9. The magnificenſ ascension of Christ. “The chariots of God
are twenty thousand, even thousands of angels: the Lord is
among them as in Sinai, in the holy place.” “Thou hast
ascended on high, Thou hast led captivity captive: Thou hast
received gifts for men; yea for the rebellious also, that the Lord
CA/AMST /AW THE PS.4/A/S. 2 I
God might dwell among them.” Ps. lxviii. 17, 18. “And,
behold, I send the promise of my Father upon you : but tarry ye
in the city of Jerusalem, until ye be endued with power from on
high.” Luke xxiv. 49. “This Jesus hath God raised up,
whereof we all are witnesses.” Acts ii. 3 ; Eph. iv. 8.
IO. The great high pries/ly office of ſhe risen and evalled Saviour.
“The Lord said unto my Lord, Sit Thou at my right hand, until
I make Thine enemies Thy footstool.” “The Lord hath sworn,
and will not repent. Thou art a priest for ever after the order
of Melchizedek,” Ps. cx, I and 4 ; Heb. v. 6—IO ; and vi. 20;
vii. 14— I 7.
I I. As the Head and Zord of a glorious Kingdom. “I will declare
the decree: the Lord hath said unto me, Thou art my Son ; this
day have I begotten Thee.” Ps. ii. 7. “For the kingdom is
the Lord's ; and He is the governor among the nations.” “A
Seed shall serve Him ; it shall be accounted to the Lord for a
generation.” Ps. XXii. 28, 30.
12. As ob/aining universal homage and dominion. “All the ends of
the world shall remember, and turn unto the Lord ; and all the
kindreds of the nations shall worship before Thee,” “They shall
come, and shall declare His righteousness unto a people that
shall be born, that He hath done this.” Ps. Nxii. 27, 31. “They
shall fear Thee as long as the Sun and moon endure, throughout
all generations.” “In His days shall the righteous flourish ;
and abundance of peace So long as the moon endureth.” “He
shall have dominion also from Sea to sea, and from the river unto
the ends of the earth.” “They that dwell in the wilderness shall
bow before Him ; and His enemies shall lick the dust.” “Yea,
all kings shall fall down before Him : all nations shall serve
Him.” “His name shall endure for ever : His name shall be con-
tinued as long as the Sun ; and men shall be blessed in Him ; all
nations shall call Him blessed.” Ps. lxxii. 5, 7, 8, 9, 1 1, 17, &c.
The subject should—
I. Andear ſhe Psalms ſo us. Here are many more references
to Christ than we have given. The Messiah is the golden thread
running through most of these sacred Songs.
22 | SKETCAT IV.
2. How confirmed we should be by Zhese evidences of Christ. As
the promised Messiah.
3. Aow precious is Christ to every beliezer. The Psalmist de-
lighted and trusted in Him, and made Him the theme of his
loftiest exultation.
4. How affectingly His sufferings are portrayed. An eye-witness
could not have been more graphic or minute.
5. How glorious His dominion. How absolute, and universal,
and Certain. “He shall live,” &c. “Beat down all His
enemies.” Let us unite with the Psalmist's sublime prayer:
“God be merciful unto us, and bless us; and cause His face to
Shine upon us.” “Let the people praise Thee, O God; let all
the people praise Thee,” &c. Ps. lxvii. 1, 3, &c.
V.
CHRIST THE CHIEF SUBJECT OF NEW TESTAMENT
SCRIPTURES.
“Let the Word of Christ,” &c.—Col. iii. 16.
WE have considered Christ as revealed in the Law, in the pro-
phecies, and in the Psalms, or poetical books of Scripture; but
the New Testament Scriptures are still more emphatically the
Word of Christ, and it is to these, in conjunction with the apostle's
exhortation, that we shall now more especially contemplate. We
notice that the New Testament scriptures contain words con-
cerning Christ and the words of Christ, and this complete Word
of Christ should dwell in the hearts of all His people.
Observe, the New Testament scriptures contain—
I. Words concerning Christ.
Here, for the sake of order, we may refer—
I. To the words of ſhe Baptisſ, Christ's herald and forerunner.
The Evangelists give us a brief summary of these. John preached
CHRIST IN AWE W TESTAMEVT SCRAPTUAE.S. 23
the near approach of the Messiah and His kingdom. He
described himself as the predicted messenger to prepare the
way of the Lord. Mal. iii. I ; Isa. xl. 3; Matt. iii. I, &c. He
indicates the Saviour's pre-eminence, His sacrificial work as the
Lamb of God, and the certain increase of His kingdom, and
exhorted the people to behold Him, &c. John i. 19, 36. We
have—
2. The historical words of the Evangelis/s. Here are four
writers who testify of Christ. In these narratives, all the chief
events of Christ's life and works are given, from His genealogy to
His death. Here are the facts of His infancy, youth, and manhood;
of His baptism, temptation, and wondrous works; of His teaching,
example, and the benevolent deeds of His daily mission; of his
poverty, sufferings, betrayal, denial, arrestment, trial, and death;
the great facts of His burial, resurrection, and ascension. In one
word, His person, doctrines, and work are by them, in Summary,
given to us. *
3. The words of the Aposſles, in their Epistles ſo the Churches, &c.
Luke, in the Acts, fills up the last events which followed His resur-
rection, including His ascension, &c. Then Paul, James, Peter,
and John make Him the grand theme of their holy epistles.
In these, every phase of doctrine, privilege, and duty bearing on
Christ and His Church are presented to us.
4. The zoord's and visions of /ohn, in the Book of the Apoca's pse.
This is called the “Revelation of Jesus Christ.” Rev. i. 1, &c.
His divine greatness, His wonderful providence, His glorious
kingdom, His final triumphs, and His gracious benedictions are
given in magnificent forms and symbols. Rev. xxii. 20, &c.
Such then, in brief, are the New Testament words concerning
Christ. Observe, in those scriptures we have—
II. The Words of Christ,
What He spoke. His own declarations. The testimonies of
His own gracious lips. Hence the “Truth,” the system of Chris-
tianity, in its doctrines and principles, came by Jesus Christ. He
was sent to be the “Witness,” to “testify,” to “reveal,” to
“publish,” and to speak the things concerning His Father and the
24 - SKETCAT IV.
kingdom. He came expressly to set up. For this He was sent,
anointed, appeared; did thus teach. To specify all He said, would
be to reproduce His discourses, parables, and occasional sayings.
But we might, for the sake of order, refer to His words as
addressed to various classes of mankind.
I To sinners in general. He spake words of mercy. Made known
the heavenly amnesty. The love of God. Pardon to the guilty.
A welcome to Outcasts, &c. John iii. 14—17; Matt. iv. 17.
2. To mourners and penitents. Words of kindness and comfort.
“Blessed are they that mourn,” &c. Hear Him to the weeping
woman, to Zaccheus, to the dying thief, &c.
3. To the self-righteous Pharisees. Words of severe reproof and
condemnation. Matt. xxiii. I–33.
4. To His persecuted ſollowers. Words of cheer and consolation.
Matt. x. I6, &c. He showed the limits, influence, and rewards
of suffering for His sake, &c.
5. To His disciples in general. Words of instruction and grace.
Words of counsel and authority. Words of caution and warning.
Words of tenderness and sympathy. Words of promise and
blessing. John xiii. 24, &c.; XV. I–II ; John xiv. I–3.
Notice—
III. The Word of Christ is to have a prominent place in the
Hearts of Believers,
“Let the Word of Christ dweſ/ in you,” &c. This obviously
includes, that the Word of Christ—
I. J/ust be known. Read, heard, believed, or it can have
no place in us or influence upon us. This knowledge must be
clear, full, and harmonious.
2. If must be received info ſhe hearſ. In you, as the food of the
inward man. As light in the Soul. AS Statutes graven on the
heart. But it includes—
3. An intellectual and moral indwelling of the Word of Chrisſ.
“In all wisdom.” To increase our knowledge and thereby add
to our spiritual intelligence and wisdom, so as to be available for
holy and practical purposes, and not to be perverted or mis-
applied.
TA/E SUFFER/WG SA VIOUR. 25
4. The Word of Christ must be in us “abundantly,” “Richly.”
In all its variety. In all its fulness. In all its sufficient plenitude.
5. It is to abide in us permanently. “Dwell.” Not visit as a
guest, not tarry for a season, or lodge for awhile, but be an
established and constant resident. It Ought to do so, for it is
our greatest treasure. It is as our blood animating the body;
as the soul for the earthly tabernacle, and as the Law in the
ancient Ark.
In conclusion—
The subject may be urged on the authority of the Saviour,
on the ground of our spiritual safety, and as essential to our
fruitfulness and joy. John xiv. 23–26; XV. I–IO.
---...--------- .-...--------...----------------~ * -----------"--
VI.
THE SUFFERING SAVIOUR.
“A Man of Sorrows, and acquainted with grief.”—Is A. liii. 3.
ISAIAH's account of the sufferings of the Saviour is so minute that it
might well read as the record of an eye-witness, rather than the
prediction of one who wrote seven hundred years before the
advent of the Messiah into our world. This chapter contains a series
of remarkable declarations as to what the Messiah should suffer,
the views that should be entertained of them, and their influence
on the eternal destinies of the human race. His whole career
of suffering seems to be strikingly presented in the words of the
text: “A Man of Sorrows,” and whose constant companion or
acquaintance was “grief.” Let us see how this description was
borne out in the actual life of Jesus.
Observe—
I. His life began with persecution and peril.
Jesus is sent on a mission of love and mercy by the Father.
Angels announce His conception, and give His name, and sing
a glorious anthem at His birth. The heavens, by the extraordi-
C
26 SKETCA V/.
nary “Star” or meteor, indicate His coming. In Himself He is
the most illustrious child ever born—the holy child of Mary, the
divine Son of God. Yet He no sooner enters our world than
Herod purposes His death, and labours to accomplish it. The
infant Jesus is taken to Egypt as a sanctuary from the blood-
thirsty king. Then His childhood is associated with the cruel
massacre of the innocents and the frightful wailings of the women
of Rama. Matt. ii. 16, &c.
Then notice—
II. His deep condition of earthly abasement.
He is the Son of the Eternal Father; but He becomes the
Infant of days, and the Child of man. He takes on Him the
form and nature of man. He assumes this with all its sinless in-
firmities, and weakness, and capacity for suffering. He is the
child of the poorest of parents. His life is that of voluntary
humiliation. He comes to be a servant, and to minister. To be
dependent on others. The manger is His cradle, and on others
He is cast for earthly Sustenance. The birds and foxes have
nests and holes, “but the Son of Man hath not where,” &c. He is
treated as one of the common people, with rudeness, and con-
tempt; and reproach. The Lord of Glory moving through the
lowest walks of life
Observe—
III. The vile suspicions and bitter misrepresentations He has
to bear, *
He came to His own; but His own received Him not, but scorned
Him and treated Him with contempt and calumny. By them. He
was “ despised and rejected.” They treat Him as a transgressor of
God’s Law, a sabbath-breaker, and unholy person—a winebibber
and companion of the viler sort, and one who ate and drank with
outcasts and notorious sinners. As one in league with hell, and
whose agency was derived from Beelzebub, the prince of devils.
They said He was mad, and had a devil. Mark xii. 24; John X, 20.
As a blasphemer, because. He said He was the Son of God.
Matt. xxvi. 65. As a conspirator against the Roman authority,
and an enemy of law and order. A promoter of sedition. And
7A/E SUFFER/WG SA V/O UR. 27
these charges were made with a bitter spirit, and with demoniacal
fury.
IV. He was constantly exposed to personal violence.
At the commencement of His ministry, they tried to hurl Him
down from the brow of the hill. Luke iv. 29. Often they pro-
posed to seize Him and maltreat Him. At length He was
arrested by the officers with swords and staves, &c. (Matt. XXvi.
47), and led to the courts of the Sanhedrin, and Pilate and
Herod, and denounced as an enemy of God and man, and not
worthy to live. The suffering of Jesus included—
W. The fierce temptations of the Devil.
The account of this transaction is given in a minute yet graphic
form by Matthew, iv. 1, &c. Here we read of His protracted
fasting. Then the renewed assaults of Satan. His conflict. His
victory. The solace of angels, &c. In this spiritual engagement
His adversary was the fallen Lucifer, the murderer of our
first parents, the usurper and leader of his fallen confederates,
the enemy of God, and destroyer of souls. Jesus had come
expressly to destroy his kingdom, and cast him out.
WI. The sufferings of Jesus were associated with a perfect
prescience of all the evils and agonies He had to endure.
He saw sin in all its horrors; the curse in all its terribleness.
He knew its desert and the wrath to which it exposed, and His
eyes pierced through the blackness of the pit, and He realized to
the full the meaning of the undying worm and the unquenchable
fire. He saw, too, all the stages of His own work. He knew well
the contents of the cup He had to drink, and of the wine-press
He should tread. He could distinctly foresee every pang, every
groan, He would be compelled to feel. The bill of indictment,
the pains of Suretyship, the amazement and sorrow and bloody
Sweat of the garden, and the excruciating agonies of the cross
were before His vision. He witnessed the perfidy of Judas, the
denial of Peter, the cowardice of His disciples, the hate of the
Sanhedrin, the base sycophancy of Pilate, the sentence of death,
and the gory tree of crucifixion.
C 2
28 SKETCH VII.
VII. Finally, He saw how His sufferings were to cumulate
from every quarter.
I. From man. Influenced by envy, hatred, and malignant blood-
thirstiness; with reckless frenzy clamouring for His death, cry-
ing out for the release of Barabbas and the crucifixion of Jesus.
2. From the powers of hell. Hosts of darkness, with their
terrible power, had their hour of apparent triumph. It was the
great attack to destroy the Saviour, and blight the hopes of the
world as to redemption.
3. From heaven. Angels ministered to Christ at His temptation
and agony in the garden. But after this He was alone, all
through the awful night, and on the cross. Here, too, he ex-
perienced inward horror, as though God had forsaken Him;
physical torture, racking pain, fearful thirst, and, with all
these, inward anguish. “My God, my God,” &c. Now all the
billows and waves went over His soul, and now the struggle is
over, and with triumphant magnanimity He cries, “It is finished ’’
and commends His soul into the hands of His Father. How
appropriate the title, “Man of Sorrows,” &c. Let us not forget,
in conclusion— -
I. The cause of His sufferings. Hesuffered for sin. Not His
own sins, but Ours, &c.
2. The resu// of His sufferings. The redemption of the world.
3. The claims of the Sufferer. Our faith, love, grateful praise,
and consecrated hearts and lives.
VII.
CHRIST’S SUFFERINGS UNPARALLELED.
“Behold, and see if there be any sorrow like unto my sorrow.”—LAM. i. 12.
THE words of the text, however true of the weeping prophet, were
still more emphatically so in reference to the Sorrowing Saviour.
It is this application of the words that we shall now consider.
CHRIST's SUFFERINGS UNPARALLEZED 29
Observe—
I. No other could have had the same intensified sense of
suffering.
His innocency, His immaculate purity, His absolutely perfect
nature, would give to all his faculties and senses the most exqui-
site delicacy, and thereby render Him more capable of extreme
pain, both bodily and mentally. The lowest order of animals
have only a feeble and blunted sense of pain; man, by his
higher organism, much more ; but the holy Son of God had it
infinitely more. Then observe—
II. No other had the same causes of suffering.
Others suffer as the penalty of their sins, or through a de-
praved nature they have inherited, or only from natural causes.
Jesus was holy, had no sin. His nature free from all evil taint, His
humanity must have been in perfect accord with the laws of being.
His sufferings, therefore, were voluntarily assumed, and for the
good of others. Sin and depravity of mankind were His affliction.
As surety, He bore the smart, and paid the penalty. He took
our infirmities, was wounded for our transgressions, and bore our
sins on the tree. The waves swallowed Him, because He was
to be Smitten and cast into the terrible raging billows, that others
should not perish, but have eternal life. He redeemed us to God,
and delivered us from the curse of the law, being made a curse
for us. Gal. iii. I 3 ; Isa. liii. 4, IO. Now Christ stands thus
alone, the one sin-offering for the world.
Notice—
III. No other had the same absolute isolation in suffering.
Perhaps no one ever did entirely bear his own burden of grief
alone. In losses, in adversity, in affliction, in calamity, in
bereavement, there are some to feel and sympathise with, and
help to bear the suffering ; but in the more bitter elements of
His cup no one could participate. He drank it alone. He only
Was Smitten. When arrested, all the rest remained free. He
Was tried alone, condemned alone, and died as a sacrifice
alone. None could comprehend, or feel, or endure either for
Him or with Him. He trod the wine-press alone. The sword
3O ſ SKTETCA VII.
awoke only against Him, the Shepherd who died for the
sheep.
IV. No other ever encountered the same base ingratitude cr
malevolence. -
Ingratitude and base treatment good men have often been
called to bear. From children or wives, as David and Job; from
false friends and brethren, as Paul. But look at Jesus, so per-
fect, So good, loving, benignant, and of such tender overflowing
mercy. He was goodness embodied, love incarnate. He never
opened His lips but to bless; His hands, but to give; His feet
went about that He might do good; His mission was one of tran-
scendant philanthropy and pity. But they maligned Him, despised
Him, rejected Him, insulted Him, sought by basest means to
ensnare Him. They sought His life, they compassed Him about
by false witnesses, they hated Him without a cause, spat in His
heavenly face, crowned His holy temples with thorns, nailed His
hands and feet to the tree, and pierced His side with the spear.
They mocked Him in His dying agonies, and derided His bitter
exclamations on the cross:
“O Lamb of God, was ever love,
Was ever grief like Thine !”
W. No other sufferings ever attained the same glorious results.
Sorrows may have benefited many besides those who en-
dured them. Patriots, philanthropists, martyrs, have suffered,
and the world has been advantaged thereby. Liberty, truth, and
happiness have flowed from the tears and toils and blood of the
great and good; but the sorrows of Jesus were redemptive of
souls, connected with deliverance of men from perdition and the
enjoyment of eternal glory. Think of the aggregate of bliss
that countless multitudes will enjoy, and for ever. Gaze on the
innumerable blood-washed hosts around the throne, and hear the
loud acclaim of their songs, and see how all is linked inseparably
with the blood of the Lamb. Rev. i. 6, and v. 6, 14.
And observe—
WI. No other sorrows will ever be followed by such dignity and
joy to the illustrious sufferer.
THE AMPSTEA"ZO US COP. 3 I
The descent of Jesus, and His humiliation and obedience unto
the death of the cross, with all the shame and ignominy and
mental anguish and horror, were followed by the shout of victory.
Death, by His resurrection, and the joyous ministry of angels at
the sepulchre. Then the glory of His ascension, His exaltation,
and glory, and dominion, and joy, and worship, for ever and
ever. The rewards of Jesu's sorrows are boundless dominion,
immortal bliss, and eternal satisfaction. Ps. lxxii. I 5 ; Isa. liii.
IO, I2 ; Eph. iv. 8, &c.; Rev. i. 18, v. I 3, vii. 9, &c. -
APPLICATION.
We invite you—
I. To behold the Man of Sorrows, and mourn. -
II. To see the removal of the curse by His cross, and rejoice.
III. To contemplate His glory, and give Him honour, worship,
and praise.
VIII.
T H E M Y S T E R I O U S C U P.
“This cup.”—MATT. xxvi. 39.
THE Scenes of Gethsemane present an aspect of Christ's suffer-
ings totally different from every other. Let us look at these as
they are presented to us in the writings of the Evangelists.
Notice— -
I. The time to which the text refers.
It was Thursday night—that immediately preceding His death.
II. Preliminary circumstances.
He had been celebrating the Sacred Supper, and thus fore-
shadowing His death. Having sung the eucharistic hymn, they
went out into the Mount of Olives. Matt. xxvi. 20, 30.
Jesus now enters, with his Disciples,
III. The Garden of Gethsemane,
32 SKETCH VIII.
Matt. xxvi. 36. So called because it was the valley of the oil
press, a little way out of the city. Here are still eight venerable
trunks of olive-trees, that probably were there when Christ paid
this dolorous visit. He had often retired to meditate and pray
here.
IV. The disposal of His Disciples.
Judas was gone to give information to the chief priests, &c.
The disciples accompany Christ to the garden. There Jesus
selects three—Peter, James, and John—to go with Him into a
more retired place. Matt. xxvi. 36, &c. These had been with
Him on the Mount of Transfiguration, at the raising of the ruler's
daughter, and were now to witness His agony in the garden.
And now began that inexplicable scene of anguish to which the
text more immediately refers.
Observe, then—
I. The Cup itself. Of course the phrase is symbolical, and
designed to represent that which it contained, and that Christ
had to drink. The allusion is probably to the cup of poison
given to condemned criminals, as in the case of Socrates, &c.
So the apostle says, that “Christ tasted death,” &c. But the
contents of this cup were concentrated Soul-sorrow.
Observe—
1. It contained overwhelming depression. Verse 37. He became
“very heavy,” borne down by the heavy mental burden that
crushed him well-nigh to despair. Many persons have felt this
in a way of dark foreboding, when anticipating some grievous
affliction or calamity.
2. It com/ained ex/reme spiritual anguish. Hear the distressing
utterances: “My soul is sorrowful,” “exceeding '' Sorrowful,
“even unto death.” Verse 38. Luke says, “Being in an agony.”
Luke xxii. 44.
3. It contained ferrible amazement and dread. He was “sore
amazed.” Mark xiv. 33. Under dreadful apprehension, as if
the terrors of hell had taken possession of His mind.
4. // contained ſhe pains of spiritual or soul death. More than
mental anguish, more than horror and bitter anguish, there were
THE MPSTERIOUS CUP. 33
more than fell gloom of mind; His soul seemed to be drinking
the bitterest mixture of unparalleled torment. It prostrated Him
to the earth. -
5. There was the agony and bloody sweaf. “And His sweat was
as it were great drops of blood falling to the ground.” Luke xxii.
44. Let us now See—
II. The spirit which Christ exhibited in reference to it.
It is obvious—
I. That Christ ſell all the acutest sensibility of suffering. Not
stoical ; not raised above suffering ; but was consciously affected
in body, mind, and spirit.
2. He prayed, if if were consistent, that He should be exempted
from it. “O my Father, if it be possible.” Matt. xxvi. 39.
This dolorous cry He reiterates three times. Verse 44. Yet His
prayer is one of entire submission to the Divine will. Verse 42.
3. He then resigned Himself to the fragic scenes before Him.
Verse 45. He announces His own betrayal, and the approach of
Judas, &c. Verse 47. -
4. He obtains power for the compleſion of His great work. The
struggle is over. His spirit is reassured, His fears dismissed,
and confidence and holy courage again animate His soul. His
prayer was not answered as to the removal of the cup, but His
strong cries and prayers did obtain deliverance from the fear
and dread He had endured. Heb. v. 7, &c.
And now— - - -
5. He is seized by the hands of violence. Verse 50. Seized rudely,
as an evil-doer. As a violator of law, an enemy of order.
6. He is led to the ecclesiastical courſ of the Jews. Verse 57. The
chief priests had conspired to destroy Him, had paid the infamous
price of his betrayal, and now He is conducted before their
highest authorities. Charged with blasphemy, vilely assaulted,
and falsely accused. Verses 59, 68.
7. He is conducted to the bar of Pilafe. The Jews had no power
of death. Pilate could not take cognizance of ecclesiastical
offences, and now He is charged with civil crimes: conspiracy,
and usurpation, and opposition to the Roman authority. His
34 SKEZ'CH AEX.
death is demanded. To Herod's court he is sent, and returned
back to Pilate, and, after sundry efforts and evasions by the
Roman governor, He is consigned to death by crucifixion.
Here we pause to review the scenes of that fearful night and the
dawn of that morning, when the Holy One was doomed to the
ignominious death of the cross. Isaiah had predicted that the
Messiah should be “wounded " and “bruised;" that His
“Soul" should be an offering for sin; that this should be for
“our transgressions,” for “our iniquities,” &c.; and that by
these accumulated sufferings and stripes “we are healed.”
Isa. liii. 3, IO. Paul Says : God “spared not His own Son,” &c.
Rom. viii. 32. Peter says: “Christ also suffered for sins,” &c.
I Peter iii. 18. Here, then, the problem of the cup is solved,
and the mystery of the agony accounted for. What faith and
love and grateful praise it should inspire
IX.
THE CRUCIFIXION OF CHRIST.
“He delivered Him to be crucified.”—MATT. xxvii. 26.
We have previously referred you to the arrestment of Jesus; His
trial before the two courts, sacred and secular ; and how the
Jews devoted Him to death as a blasphemer. Pilate, however,
the Roman governor, had the power to give effect to the sentence,
Apparently anxious to save Christ, he avowed the innocency of
Jesus, and declared he found no fault in Him. He washed his
hands, too, publicly, averring his resolve to be clear of His blood.
But wishing to obtain popular influence, he at length adjudged
Him to die, and then, in the words of the text, “he delivered Him
to be crucified.”
I. Observe the kind of death to which Christ was delivered.
It was crucifixion. The Romans punished capitally by be-
heading, by exposure to wild beasts, and other processes. The
TA/E CA UCIA'/XZOAW OF CA/FA.ST. 35
vilest and most degraded only, as slaves and the most revolting
of criminals, were crucified. Hence the emphasis the apostle
lays upon it in speaking of Christ's obedience to death, “even
the death of the cross.”
Notice—
I. The process of crucifixion. Two pieces of transverse wood
were provided, to which the criminal was nailed. Sometimes
the fastening took place before the cross was reared; at other
times, afterward. Four nails were driven through the tender
parts of the hands and feet. Of course, practised executioners
were employed on this barbarous work.
2. The probable time of the crucifixion. Somewhere about the
Seventh of April, and at nine in the morning. What a night had
preceded it ! See the various points in the tragic story, from
Christ leaving the Paschal Supper to the hour of His death.
Gethsemane. The court of the Sanhedrin. Pilate's court.
Herod's and Pilate's again. Think of the horrid and cruel in-
dignities Jesus had borne. Matt. xxvi. 66, &c.; Luke xxiii. I I ;
Matt. xxvii. 27, &c.
Notice—
3. The place of the crucifixion. Outside the gate of the city,
on a rising mound, called “CALVARY,” the usual place of public
executions of that sort. The exact spot was called “GoLGOTHA,”
where, probably, the bones and skulls of the executed were lying
about. Heb. xiii. I2.
4. The companions of His death. Two malefactors. Matt.
XXvii. 38. Doubtless men of fierce spirit and of lawless lives,
who were now doomed to suffer for their crimes: hence Christ
had His “grave with the wicked ” (Isa. liii. 9), and His cross
being the Central might intimate he was the chiefest of the three.
5. His bodily agonies. Crucifixion produced violent racking
pain, the whole weight of the body bearing on the lacerated
tendons of the hands and feet. Then fever would be induced, and
intense thirst, and this continued till the anguish became mortal,
and in some cases the criminal did not expire for days. On
this occasion, the legs of the malefactors were broken to facilitate
36 SKETCA A.V.
death; but Jesus, having hung in silence for the three hours of
darkness, exclaimed “It is finished ’’ and gave up the ghost.
With Him there was the voluntary yielding up of His spirit
into the hands of the Father, but it is conjectured at that moment
His heart was ruptured, when death would instantly follow.
6. The certainly of Christ's death. When the soldiers came to
break the legs of the criminals, they found Christ “was dead
already;” but one of them thrust his spear into the side of Jesus,
and pierced the pericardium, and thence flowed blood and water.
John xix. 34; I John 5, 6. Life after that would have been im-
possible; so that Jesus truly died—“yielded up the ghost.”
Observe now—
II. The spiritual anguish and horror that Christ experienced
on the cross.
This is given in His wondrous utterance of deep and bitter
mental agony, when He cried, “My God, my God, why hast Thou
forsaken Me?” Matt. xxvii. 46. Darkness had covered the
whole of the land, the earth quaked, &c., and now the Soul of
Jesus is the seat of this fearful anguish. Jesus, in these words—
I. Zapressed His unbroken union with the Father, “My God.”
Ever, now, and for evermore. No severance between the Father
and the Son. Here Jesus had sure and confident assurance, aS
His words express. But— - t
2. His experience of ſhe femporary suspension of the Divine pre-
sence. He felt as though. He were forsaken. His soul seemed to
be surrounded with darkness, the communication of heavenly
rays of joy suspended; and this was the deepest ingredient in
His cup, and the severest torment of His soul.
Then— -
3. Hearken ſo His momen/ous question. “Why hast Thou for-
saken Me?” Am I not Thy servant, Thine elect, Thy chosen
Am I not Thy Son, Thine only begotten, Thy beloved Son 2
Have I failed in My undertaking 2 Is not the Law magnified ?
Is not the obedience perfect, the sacrifice complete 2 Have I not
glorified Thee, and finished the work Oh why, then, hast Thou
CA/AEAST".S. D/SC/P/A'S AT THE CRO.S.S. 37
forsaken Me? Let the apostle give the answer to this affecting
interrogative. Gal. iii. Io, I 3.
And now witness—
4. Jesus' magnificenſ victory. “It is finished ” “Into Thy
hands I commend,” &c. The conflict is over; the penalty paid ;
the bill of indictment met; and Christ's work is ended, and
triumph complete.
In conclusion. In Christ's crucifixion we see—
I. The great sacrifice for sin. The cross, the altar; Jesus the
victim ; His blood the offering.
2. We see the darkest hour in this world's history. It was the
hour of hellish malignity and night.
3. We see the sign of our salvation. The true cross of Christ
is the sinner's only hope, the Christian's glory and joy, and at
once the divine exhibition of absolute justice and infinite mercy.
Come then, look to the cross, and weep for your sins. Come to
the cross, and admire the Sufferer. Come to the cross, and be-
lieve, and have life. Come to the cross, and glory in the love
and grace of the Redeemer.
X."
CHRIST’S DISCIPLES AT 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.”—John xix. 25.
ADVERSITY and suffering are the tests of friendship and fidelity.
The Proverbs say, “A friend loveth,” &c. True friends are most
faithful, and most tender and kind, in times of adversity. But
where are they to be found 2 Not always among kindred. Let
the murdered Abel, let the sold and enslaved Joseph, let the
melancholy Smitten Job, let the monstrous wife of David, the
proud sneering daughter of Saul, let the unnatural son of
Absalom, let the false brethren of Paul, all attest, &c, But where
38 - SATETCA/ X.
there is lofty virtue, a holy Spirit, a loving life, a self-sacrificing
goodness, and patience, and meekness, and then all will surely
be friends. -
Well, here is the case in point. “Jesus,” the Messiah, the
Saviour—He is to drink the bitter cup, bear the heaviest sorrow,
die the most degraded death, and yet He expires almost unbe-
friended and unwept. Where are the crowds that carried the
garlands and the palms only on the last Sunday 2 Where the
people who had been healed Where the hundred or more
of avowed disciples 2 Where the twelve apostles, His chief minis-
ters ? Where 2 Well, our text is silent, but records that after
Christ's arrest, cruel and mock trial, awful sufferings, and soul
anguish, He is now on the cross, and says, “There stood by
the cross,’’ &c. But John adds another himself. Verse 26. So
there are just four—three heroines and one hero !
Let us—
I. Just look at these illustrious ones.
There were—
1. The mo/her of Jesus. The first, and certainly not least.
Rome has exalted her most idolatrously. Prediction now fulfilled.
Luke ii. 34.
2. There was the aunt of Jesus, His “moſher's sister.” Now, she
was the mother of four of Christ's disciples—a faithful, godly
mother in Israel.
3. Mary Magdalene. The noble-hearted friend and companion,
&c. Ministerer to Christ's wants, and loving and faithful to the
last.
4. The solitary hero is John. The youngest and most devoted
of Christ's apostles. He had been seized with the universal
panic; fled, but had rallied, and found out the holy women,
and was now with them at the cross.
Notice—
II. The position they occupied,
“By.” Close by, within seeing and hearing distance, for
Christ spake to them. The Jewish priests, &c., were there out of
PA/ENOMEWA ATTEND/VG 7'HE CRUCIFIX/OA'. 39
malignant hate; the crowd out of Curiosity; the Soldiers and
executioners officially : not so these : they were by the cross.
I. As sympathising ſriends, exhibited unquenchable love, &c.
2. As His open followers. Not disguised, but true, faithful, and
magnanimous.
3. As His humble servants. To hear His last words, and receive
His dying bequests.
III. What they saw and heard.
I. All the prodigies of ſhe crucift.vion.
2. All ſhe uſ/erances of ſhe world's Redeemer.
3. All the wonders of the Saviour's meekness and grace. His
agony without a murmur. His mercy to the thief. His dying
care of His mother. Observe, in these disciples—
I. The power of principle was evhibited.
2. Self-denial emblazoned.
3. The Saviour's love reflected. Nearness to the cross now
surely was a duty, a privilege, a blessing.
Finally—
I. A preached gospel brings the cross doctrinally near.
2. The Zord's Supper mys/ically near. -
3. Christian trials eaſperimentally near. Come, see these holy
ones, faithful ones, and follow them, as they adhered to Jesus,
and clung to His cross. Christ's cross is the only hope of the
sinner and glory of the Christian.
XI. *
THE PHENOMENA ATTENDING THE CRUCIFIXION.
“Now from the sixth hour there was darkness over all the land unto the
ninth hour.”—MATT. xxvii. 45.
“And behold the veil of the temple was rent,” &c.—MATT. xxvii.
5 I-54.
WE are not surprised at the extraordinary events which were
connected with the death of the Saviour of the world. This was
40 SKETCH X/
the crisis of the world's history; the great epoch affecting all
humanity; the mighty transaction which should be borne by
evangelical messengers to every nation and people and tongue,
and to the last ages of time. When Christ was rejected, mal-
treated, despised, and hated with the most virulent malignity
and put to death, it seemed needful that nature should feel the
shock and vindicate the majesty of the Sufferer. We have to
survey the record of four extraordinary phenomena—the dark-
ness, the rended veil, the heaving earth, and the exclamation of
the centurion,
Notice—
I. The preternatural darkness.
Now this was not a beclouded sky, a transient mist, or the
eclipsed sun. In the latter case, it was an impossibility; there
could be no eclipse; and had there been, its densest period could
not have exceeded twenty or thirty minutes. This darkness was,
therefore, obviously preternatural.
Observe—
I. Its duraſion. Three hours. From twelve at noon to three
o'clock, when Christ expired.
2. Its mysſical signification. Did it not intimate— -
(1.) The temporary triumph of the powers of darkness? No
deed of darkness had ever equalled the atrocious murder of the
Son of God. -
(2.) Did it not intimate the fearful condition of depraved
humanity—the gross darkness of the human heart?
(3.) Did it not give an outward exhibition of the inward dark-
ness that Christ now experienced 2 Verse 46.
(4.) Did it not typify the blackness of perdition's night, from
which Christ came to save us?
(5). Did it not intimate the near approach of gospel day? The
night is darkest as the dawn approaches.
Notice—
II. The rending of the veil of the Temple,
“And behold the veil,” &c. Verse 5 I. The holiest of all was
PHEVOMEVA ATTENDING THE CRUCIFIXZON. 41
Separated from the holy place by an immense piece of thick
tapestry. Beyond this no foot penetrated, except that of the
great high priest, and he only on the day of annual atonement.
Exod. xxvi. 3 I ; Heb. ix. I–8. It is probable that the high
priest was now officiating, when behold the veil was rent from
the top to the bottom. We think this signified—
I. The fermination of the Levitical economy. No more annual
victims required. Now the true Atonement was dying on the
altar of the cross. The priesthood was virtually dismissed. The
ceremonial dispensation had expired.
2. The removal of the partition that had separated the Jew and the
Gºlfile. The sacrifice of Jesus was without the gate, and for the
world. No need now of Jewish temple or Jewish ordinances.
The rent veil is the sign that the “holiest” is no longer sacred
and no longer necessary.
3. That the way ſo God is through the rent veil of Christ's flesh.
Access to God by Jesus' blood. By the offering of Himself, &c.
4. The true way to the Holiest of all in heaven, where Christ went
ſo appear for us. Heb. ix. 3, 7, I I, IQ, 24; iv. I4, &c.
Notice—
III. The heaving earth and rent rocks.
“And the earth did quake and the rocks rent.” Verse 5 I.
Graves, too, were opened, &c. Verse 52. These things were
probably designed to show forth the removal of the things which
were temporary, and the beginning of the kingdom that should
endure for ever. They might be designed as a loud reproof or
rebuke to the hardened priesthood and callous people, or to
direct universal attention to the illustrious Sufferer on the tree.
The unbolted graves were made ready for the appearance of the
dead—the first trophies of the risen Messiah. Hag. ii. 6; Heb.
xii. 26, &c. * . .
IV. We have the extraordinary utterance of the Centurion.
The commander of the hundred soldiers, the band to whom
the conduct of the crucifixion had doubtless been committed.
His utterance was frank and voluntary, and expressed the inmost
D
42 SKETCA V//.
conviction of His Soul. He had witnessed the whole, and His
Conscience told him that Jesus, the crucified One, was indeed as
he had professed and taught, “a Son of God,” or “a Son of a
God;’’ in other words, a true representative of a real divinity.
Therefore not a criminal, not an evil-doer, not an impostor, &c.
Let the subject lead us—
I. Zo gaze on Zhese scenes wiſh proſound wonder.
2. Zºo realize our inſeresſ in Zhe phenomena now ca:hibi/ed.
3. To marvel aſ the hardness and cruel maligni/y of human na/ure.
4. And ſo com/ess and adore ſhe wondrous Sufferer. All we be-
hold, all we hear, attest the sublimity of the event and the
preciousness of the sacrifice.
“See where he bows His sacred head,
He bows His head and dies I’’
XII.
THE BURIAL, AND RESIDENCE OF CHRISTS SOUL
TILL THE RESURRECTION.
“And that He was buried.”—1 CoR. xv. 4.
“Because Thou wilt not leave my soul in hell,” &c.—Acts i. 27.
AFTER Christ's death had been clearly ascertained, His body was
delivered to Joseph of Arimathea (thus fulfilling an ancient pre-
diction, Isa. liii. 9); and after it had been wound in linen clothes,
with the spices, it was deposited in His own new tomb, wherein
man had never been laid. John XX. 38, 4 I. Here we shall see
how Divine Providence preserved the precious remains of Jesus
from all indignity, and how a series of preparatory events more
fully secured the completest evidence of His resurrection from
the dead. Now, in connexion with this subject,
Notice—
I. The disposal of Christ's body,
“He was buried,”’ &c.
7A/E AP UR/.4/ OF CA/R/S 7. 43
Observe, He was buried—
1. In a new ſomb. The only occupant. Not placed among
corruption, &c. Could be no dispute as to identity, or as to what
corpse was absent.
2. This ſomb was in a garden. Reminding us of man's original
state, where sin began, and of the paradise to which Christ
would restore His saints. -
3. The tomb was the property of another. Not Christ's : He had
no house, nor home, nor grave.
4. The ſomö was well secured. A Roman guard, the huge
stone, and the great seal, and well protected and watched.
Matt. xxviii. I I.
5. In 1/his ſomb Christ dwell /or three days. That is, a portion
of the Friday, Saturday, and until the morning of the first day of
the week. Thus fulfilling literally Scripture types and prophecies.
Now let us observe—
II. The Residence of Christ's Soul,
The soul of Jesus—
1. Did not expire. Yielded up. Separated, as is ever the
case in death, from the body. Spirit is incapable of death.
2. His soul did not unconsciously sleep. The sleep of souls is
equally unphilosophical, Bodily organs experience repose, but
mind slumbers not.
3. His soul did noſ ascend to heaven. Jesus affirmed this to Mary
Magdalene. John XX. I6, 17. Christ's ascension was not for
forty days.
4. His soul did not go ſo the place of forments. The “hell '' of
the lost is not yet occupied. The wicked will be cast thence
after the judgment, not before. But Christ's soul—
5. Dwell in Hades, the infermediate stafe of disembodied spiri's.
This was the “paradise” promised to the dying thief, the “Abra-
ham's bosom’’ of the Jews; the world where all the happy dead
Iive in holy joy, awaiting their full redemption, the resurrection of
the body, and the eternal glory. Here the Saviour would mani-
fest Himself as the victorious conqueror of sin, death, and Satan.
Here all the blessed from Abel would behold their Redeemer,
D 2
44. - SKETCH XIII.
and have the confirmation of the faith and hope in which they
died. -
6. In this Hades Jesus did no! abide. But again resumed His
resurrection body, and became the resurrection and the life of
His people. The Lord Jesus Christ, who was dead, but now alive
again, and for evermore. Rev. i. 18, &c. As Supreme Governor
and Lord of Earth and Hades, Jesus had now the keys of death
and hell.
Observe, in conclusion—
1. The light the subject conveys on the condi/ion of the ſu/ure.
The grave is to be the home for all living ; but departed Souls
ever exist, are ever conscious, and in Hades wait the Second
advent of their Lord, the glorious appearing of the great God,
Jesus Christ, their Saviour. Titus ii. I 3.
2. Christ has sanctified by His presence both the ſomó and ſhe spiri/
world. His people must go and follow Christ there, but He has
honoured the way as their forerunner and Saviour.
3. All Christ's people shall have communication with Him on His
deliverance from the grave and His refurn from Hades. They shall
not ever abide in the one, or for ever be the victims of earthly
corruption.
4. The gates of paradise have been thrown wide open by the Saviour,
zwho has the keys of the world ſo come. -
5. Jesus took with Him there, as a trophy of this infiniſe grace,
/he soul of the dying thieſ, thus giving assurance of His boundless
mercy and efficient grace to the chief of sinners.
XIII.
THE RESURRECTION OF JESUS.
“And that He rose again the third day, according to the Scriptures.”—
1 COR. xv. 4.
We have witnessed the death and burial of Christ, and the
means adopted for preventing the removal of the body from the
THE RESURRECTION OF JESUS: 45
tomb. But the testimony is that, despite all this, Jesus did rise,
and came forth, and that most ample evidence was given of His
resurrection from the dead. If Jesus did not rise, then the story of
the Jews must be true, that His body was surreptitiously removed
from the tomb. This only alternative must therefore have our
careful consideration, for the Jews cling to this, even to our day.
Let us see, then—
I. The probability of Christ's body having been stolen by His
disciples.
This averment admits that the body of Jesus was missing, that
the tomb was empty, and that Christ's body was never discovered
by the Jewish or Roman authorities. Is it, however, reasonable-
1. That Christ's disciples, who all forsook the living Chrisſ,
would venture to steal His dead body P “Then all the disciples
forsook Him, and fled.” Matt. xxvi. 56. And only John rallied
courage to come near to His cross. -
2. How could they possibly effect if P How evade the watch, how
overcome the guard 2 How dare to break the Seal P
3. If they did, who witnessed if P If the soldiers saw them, they
would have prevented it, and seized them. If the soldiers slept,
they saw them not; the evidence of persons asleep is never taken.
But would they all sleep, and all sleep at the time 2 The Sup-
position is grossly absurd. A more silly statement was never given
to the world.
4. If they stole Christ’s body, what would they do with if 2 How
prevenſ its decay and corruption P Besides, what would it avail
them It could only witness to their own superstition and Christ's
imposture.
5. Christ's dead body never was seen after His enfombment.
But it ought and might, with the means the Jews had at their
command. Hence the extreme folly of the statement.
Let us now—
II. Examine the evidence of the resurrection of Jesus,
Here we have a considerable number of persons all giving their
concurrent testimony to what they saw and heard.
1. There are the two Marys. To the first of these Marys, the
46 SKETCH XXIV.
Magdalene, the evidence is most interesting and affecting. John
XX. I–18. See, with regard to the other Mary. Mark xvi. 1–4.
They were most intimate with Christ, and would not be deceived.
Then— :
2. There are the Zwo disciples, “Peter and John.” See the
minute account. John XX. 2, &c. How they ran, looked into the
tomb, Peter entered, &c.
3. Then the Zesſimony of ſhe two disciples going ſo Emmaus. Luke
XXiv. I 3. How beautiful the narrative, &c.
4. The Zen disciples in the evening of Easſer-day. Here He is in
their very midst; Speaks, blesses, and shows them. His hands and
His side. John XX. I9–25.
5. His re-appearance on the newſ first day oſ/he week to ſhe disciples.
And how the incredulous Thomas is with them. Hear Christ's
appeal to him, &c. John XX. 26–29.
6. Then /esus appears to His disciples in Galilee. See Mark xvi.
7; Matt. xxviii. IO-16.
7. He appears ſo His disciples aſ ſhe sea of Tiberias. John XXi.
I, &c. Here He manifests His forgiving love to Peter, &c.
8. Aſe is seen by five hundred bre/hren aſ once. “And that He was
seen of above five hundred brethren at once.” I Cor. N.V. 6.
Here a multitude are permitted to gaze on their risen Lord.
9. He was beheld on /he day of His ascension, &c. See Luke Xxiv.
49; Acts i. 4.— I I. Now, it is true, all these were friends, disciples,
who give evidence ; but observe the change these appearances
of the risen Saviour produces. No longer timid, doubtful, and
hesitating, they become bold and heroic, they begin to declare
the tidings of the risen Saviour, and never falter in their course
of Christian profession any more. See Peter, and hear his faithful
address in Jerusalem on the day of Pentecost.
Io. The final evidence is tha/ maniſes/ed in /he Divine power, Zha/
accompanied the preaching 0/ /he gospel. “Signs and wonders were
wrought.” Thousands were converted. Large assemblies of
Christians sprung up even in the city of His death. And moral
and gracious results have ever followed the declaration of
“Christ's death and resurrection,” for the salvation of the world.
TA/E FA UITLESS SEAA’ CA/. 47
II. Christ's death was according to the Scriptures. As prophets
had predicted. Ps. xvi. 8 ; Isa, liii. Io. As types had pre-
figured. Jonah, &c., the great sign. Matt. xii. 39. As Christ had
repeatedly declared. Matt. xvi. 21 and xx. According to the
Scriptures, He rose from the dead the third day, &c.
APPLICATION.
I. The resurrection of Chrisſ from ſhe dead is the grand vital
truth of Christianity; the key-stone of the system; the proof of His
Messiahship, &c.
2. // is /he Zoken of Christ's acceptance and discharge. As Surety
He lived and died and bore the curse. As risen, the indictment
has been met, nailed to the cross, and the Daysman is liberated.
3. If is ſhe basis of our justification. Here we rest all our con-
fidence of remission of sin and acceptance with the Father.
4. The risen Saviour dwells in the hearts of His people by His
J/o/, Spiri/.
5. Christ's resurrec/ion is the pledge and paſtern of the resurrection
o/ al! His sain/s. I Cor. xv. 20, &c.
XIV.
THE FRUITLESS SEARCH.
“Why seek ye the living among the dead : " —LUKE xxiv. 25.
THE text was the language of the angels to the women who came
to the sepulchre to visit Jesus. His empty tomb greatly perplexed
them. Verse 4. In the midst of this anxiety and fear the angel
said, “Why seek ye,” &c. Forgetfulness of Christ's words, de-
pression, &c., were the occasion of this mistake; still, how Com-
mon it is. Let us seek to guard ourselves against it.
Observe, we fall into this mistake—
I. When we disconnect Christ's Resurrection from His Death
and Sacrifice.
48 SKETCA XIV.
We cannot dwell too much on His death; it was extraordinary
—the evidence of unparalleled love. In it, with the agonies of
Gethsemane, was the atonement, the cross, the altar of the one
great offering, &c. But the evidence of its acceptance is to be
found in the resurrection. Hear the apostle: “It is Christ that
died, yea, rather; ” &c. Rom. viii. 34. The resurrection is the
triumph, the proof of the Messiahship and victory of Jesus.
II. A living Saviour is essential to our salvation and comfort.
We want a Christ alive, to quicken us, or we abide in death;
to plead for us, to deliver us, to save to eternal life. This living
Saviour we must seek, as the women did, early, earnestly,
Sorrowingly, and by faith.
III. We must not go to empty tombs to find Him.
I. He has fulfilled prophecies, but He is now manifestly above
them.
2. He has verified types, and we need them no longer. His-
torical types, and personal ones, were useful to the Jews, but
we have the antitype. -
3. He has abolished sacrifices; So these are no longer accept-
able. •
4. He has broken down the wall of Judaism ; His people no
longer confined in the holy cities and places, &c. All these have had
the real Christ in them; but He has risen, and is there no longer.
IV. Present Qrdinances are unavailing without the living
Christ.
I. Take the mere waters of baptism." Significant and interesting,
but no efficacy without Christ. It is “into Christ” we must be
baptised, “planted in Him,” “buried with Him,” “putting on
Christ.” All else, without these, is an empty sepulchre.
2. So the Lord's Supper. We may make it imposing, sur-
round it with priestly pomp and pious associations, but it will be
mere bread and mere wine—both material—without the living
Christ. Jesus said, “I am the living bread; ” “His flesh is meat,”
&c.; He is the living vine; the risen Saviour must feast with us,
bless us, &c.
O UR O WAV COMPAAVP. 49
APPLICATION,
1. A living Christ is the necessity of the soul; no substitute for
Him; all else is valueless.
2. A living Christ is the glory of the Gospel.
3. A living Christ is revealed in us by the Spirit. Col. i. 27.
4. Appropriated by faith, &c.
XV.
OUR OWN COMPANY.
“And being let go, they went to their own company.”—ACTS iv. 23.
MAN is a social being, naturally, essentially, under all states, &c.
God has provided for this in nature, providence, and grace.
Religion recognises it, sanctifies it. There are distinct laws to
govern it. Seclusions, retirements, and the isolations of Christians,
are not in harmony with the divine order. The embodiment and
exhibition of this is presented to us in the Christian Church. Here
we see, and feel, and enjoy it. This is the Christian’s “own
company.’’
Notice—
I. The company of the Christian Church.
The word “Church '' signifies assembly, or congregation. Jesus
had His company. After His death we find it in Jerusalem, &c.
Acts i. I I, I4. At the day of Pentecost. Acts ii. 41, 44, and
iv. 3 I.
Observe—
I. This is a divine company. The Church of God; the saints
of the Lord; those called out of the world by His grace.
2. Spiritual. Not a company of the learned or the polite, &c.,
or of the Scientific, but of the regenerated and the saved. “The
Lord added of the saved,” &c. Children of God, and partakers
of the divine nature. !
3. Devoſional. One voice and language, prayer, &c. “Saul
5O SATETCA/ X J.
of Tarsus, ‘’ &c. Prayer is the common atmosphere of God's
people.
4. Zoºng. Loving the Saviour and each other. By this they
are ever to be known. John xiii. 34.
5. Sºmpa/he/ic. One spirit actuating one body. “If one mem-
ber Suffers,” &c. Rejoice with the happy, weep with the sad.
Rom. Nii. 4, 15, &c.
6. Open pro/össing. In the world, but not of it. Confessors of
the Saviour. Followers of the Lamb.
Observe—
II. The advantages and privileges of this company.
Notice—
I. The spiri/ual rela/ionships realized. God our Father. Jesus
Our Saviour. The Spirit our Comforter. All Christian brethren
and sisters in Christ Jesus.
2. Al/uſual aid provided. Various members. Different experi-
ences. Fathers, &c. Apostles. &c. The strong, &c. The
weak, &c. “Bear ye,” &c. Rom. xii. 4, 12, and Rom. xv. 1, &c.
3. (miſed efforſ promo/ed. The harvest is great, &c. They are
builders, Sowers, workers. Isolated, they would be feeble,
powerless. One spiritual army, one holy nation, &c.
4. General cdfica/ion secured. They naturally minister to one
another; contribute to one end, the growth of each other, the
furtherance of the Gospel, building up the one Church of Jesus.
5. Thus we have resemblance ſo heaven symbolized. As a holy
temple, as one family, as the city of God.
III. In our own company we should be found.
The text says what the disciples did, “They went to their own
company.’’
1. Consis/ency requires /his. Profession demands it ; her services,
ordinances, labours, trials, &c., are ours; we belong to it.
2. Our soft/y requires it. For we shall be influenced by it.
Neglect would indicate apathy; defection is generally the first
sign of backsliding. See Heb. x. 24, &c.
3. The honour of religion requires iſ. Persons will judge by us
S/GAWIFICA TYOA'S OF SAZ VATIO.V. 5 §
as to the reality of religion. Some persons are mere buttresses
outside the Church, instead of pillars within.
4. The master requires iſ. We are thus to please Him ; to fol-
low His example, to attend to His admonition, imbibe His
Spirit, &c.
5. Hope of heaven requires it. Our company have one eter-
nal home. We hope to be with Christ and His people for ever.
APPLICATION.
I. Zºsſ your spiri/.
. Reziczy your conduc/.
3. Acf out the principles of ſhe ſex/.
4. Evhor/ oſhers ſo join you, &c.
2
XVI,
THE VARIOUS SIGNIFICATIONS OF SALVATION.
“Beloved, when I gave all diligence to write unto you of the common
salvation, it was needful for me to write unto you, and exhort you, that ye
should earnestly contend for the faith which was once delivered unto the
saints.”—JUDE 3.
THE text applies a very significant phrase to Salvation—it speaks
of it as “the common '' Salvation : that is, of Jews and Gentiles,
the one general salvation of the gospel of Christ. Not any
special salvation, but the common one for all sin and sinners;
for all the world, and all ages to the end of time. Now the word
“salvation '' always implies peril or misery, and includes deli-
verance from it.
There was the salvation of the Israelites from Egypt; the
salvation of the Jews from captivity. But these were national
salvations from temporal oppression and suffering. The salva-
tion the gospel reveals includes the whole of man, and both
worlds.
52 SKETCH X V/.
Observe—
I. God Himself is called Salvation,
“The Lord is my light and salvation.” So says Moses,
David. So repeated Isaiah.
All Salvation—
I. Originated in God’s hearſ.
2. Flowed /rom God’s grace.
3. ZS conveyed by His Spirit.
II. Jesus is called Salvation.
Luke xix. 9. He is the Author, Captain, Publisher, Bestower,
Mediator, &c. But now look at salvation in its experience and
realization.
III. Pardon and justification are salvation.
To give knowledge of salvation by “remission of sin.” Sin,
guilt, condemnation, and wrath, all linked together. “Sin for-
given '' is salvation. Now justified from all things, &c. No
condemnation, &c. So to Zaccheus, “This day Salvation,” &c.
IV. Regeneration is salvation.
Pardon relates to law and condemnation. Regeneration re-
lates to the heart, and its state. Titus iii. 5. “He saved us by
the washing of regeneration.” So to Saul, “Arise and wash
away thy sins,” &c. Here is an internal renewal of the soul.
See the promise of this, Ezek. xxxvi. 25, &c. So the fountain
was to be opened, &c. Then—
W. The sanctification of the soul is salvation,
“And the very God of peace sanctify you wholly.” I Thess.
v. 23. So I Pet. i. 3, &c. Now this is the progressive work—
the growth of the soul, spiritual conformity to God, and increas-
ing meetness for eternal life.
VI. Eternal glory is salvation.
Paul uses this word. Salvation which is in Christ, with “eter-
nal glory.” 2 Tim. ii. 10. So it is called eternal life. “I
give,” &c. “God hath given us eternal life,” &c. Now this
eternal glory includes three things— %
PAUL PLEASIVG, AND NOT PZEASING, MEA. 53
I. The happy entrance of the spirit into the Hades of the Ålesſ aſ
death. Given to the thief. Expected by Paul. “Absent,” &c.
2. The resurrection of the body at the second coming of Christ.
See Phil. iii. 20. “Our conversation,” &c. So Phil. iii. 8–1 i ;
I Cor. xv. 5 I.
3. Conſession and honour, ſollowed with effernal bliss aſ ſhe last day.
Christ will say to those on His right hand, “Come, ye blessed,
inherit,” &c. Now then these will enter into the kingdom of
everlasting joy. Now just review the subject. We have salva-
tion in God by Christ. To pardon. Regeneration. Sanctifica-
tion. A blessed death. Glorious resurrection, and eternal glory.
Here salvation—
I. Includes the three fenses. Were saved, when God pardoned
you. Are Saved by Sanctifying grace. Will be saved to ever-
lasting life.
2. We must publish iſ ſo all in Christ's name.
3. It is of eternal consequence.
4. Now ſo be received and professed. “Behold now,” &c.
XVII.
PAUL PLEASING, AND NOT PLEASING, MEN.
“Even as I please all men in all things.”—1 Cor. x. 33.
“For if I yet pleased men, I should not be the servant of Christ.”—
GAL. i. 1 o.
PAUL was one of the brightest stars in the Apostolic Church.
Noble, upright, inflexible, and yet full of tenderness and sym-
pathy. Faithful to conscience, to Christ, and to souls. Yet the two
texts seem the very opposite in Sentiment and spirit. Let us see—
I. How he pleased all men.
See I Cor. ix. 19, &c. Now here is the explanation of the
way, and means, and end of his pleasing men. He had a
54 - SKETCH X VIZ.
Solemn and glorious mission to execute. The question was, how
could he best carry it out? Two courses. The first, by coming
in direct and positive Collision with the prejudices of men ; or the
other, by accommodating himself and his work, and pleasing
those he wished to save. He adopted the latter course. See
some instances of this—
I. Case of Tºmo/hr. Acts xvi. 3. Here prudence, &c., dic-
tated a policy by which Paul and Timothy might be more useful.
2. Zook aſ Paul aſ Athens. Here he acts as the Christian phi-
losopher. Acts xvii. 22, &c. So endeavours to please.
3. Look aſ Paul at Corin/h. He feared they might suspect him
as a mercenary, &c. Acts xviii. 1–3. And then hear his letter
to the Church there. 2 Cor. xii. I4, &c. Now conciliation was
the spirit he cherished, and thus he tried to please all men. We
see it also in—
4. His address /o Agrippa. Acts XXvi. I, &c. He exhibited it
also-
5. In reſºrence ſo mea/s and drinks. Rom. xiv. 20.
Notice—
TI. How inflexibly he refused to please men when Christ,
or fine honour of the Gospel, was concerned.
“For do I now persuade men, or God 2 or do I seek to please
men 2 for if I yet please men, I should not be the servant of
Christ.” Gal. i. 1 O.
We have seen, the case of Timothy.
Now observe—
1. The case of Titus. Gal. ii. 1–5. Here were the crafty
Judaizers envious of the Gospel, and now resistance is neces-
sary.
2. So wiſh regard ſo all adullerations of the Gospel. Gal. i. 6.
He could labour, and toil, and suffer, and die, but not lower the
cross, or connect it with Jewish rites. Here could be no evasion
or compromise. It is food or poison—life or death.
Observe—
III. How the two phases of the Apostle's spirit are in
harmony,
P4 UZ P/AASIWG, A.VD WOT PZEAS/VG, A/EA'. 55
In non-essentials—charity, and forbearance, and Suavity, and
yielding, and courtesy; for by these—
1. We got admission to the minds of men.
2. We impress them ſavourably.
3. We commend ourselves.
4. We honour the Subject of our mission, and all these will tend
to success. All these are in the spirit of Christ and the Gospel.
But this spirit has its limits.
5. For principles must not be even compromised, much ſess sacrl-
ficed.
Observe—
I. How the Church of Rome errs in Zhis. Adapts its worship,
&c., to pagan systems. Mixes gross error with truth.
2. How la/i/udinarianism does this. As if all Creeds were alike.
All systems equally good. All forms of worship of the same
value. All versions of the Scriptures valid. Now this is ex-
travagant folly. Can the doctrine of the divinity of Christ and
His mere humanity be the same, or salvation by His Blood, or
by His mere example Can Sanctification by the Spirit and
mere human efforts be alike 2 &c. Surely not. The truths of
the Gospel are not to be hidden, compounded, or trified with, &c.
So says Jesus, and So He acted. So the apostles, martyrs. So
the persecuted Waldenses. So the great Protestant Reformers.
So the Puritan Fathers, Nonconformists, &c.
Now the practical use of the subject is most momentous—
I. Christian fruſh and principle must aſ all raſes be main/ained.
However inconvenient. However it may involve sacrifices.
Whatever the consequence. See text, Gal. i. 8, &c.
2. Christian moderaſion and suavily must be exhibited. As in the
case of the Christian wife, and ungodly husband. I Cor. vii. 10.
Christian child and parent. Servants and masters. Have the
Christian Spirit. Pleasing all men, and for one great end, that
hey may be saved.
56 SKETCH X VIII.
XVIII.
THE SINNING AND NOT SINNING OF THE
CHRISTIAN.
“If we say that we have no sin, we deceive ourselves, and the truth is
not in us.”—I Jo HN i. 8.
“Whosoever is born of God doth not commit sin ; for his seed remaineth
in him ; and he cannot sin, because he is born of God.” — 1 Jo HN
111. 9.
JoHN’s Epistles include the three great departments of evan-
gelical religion—doctrine, experience, and practice. We have—
1. The great gift of Christ fo save the world ſreely explained.
“He is the Propitiation,” &c.
2. The influence of the grace and blood of Chrisſ distinctly u//ered.
“It cleanseth us from all sin.” See i. 7.
3. The holiness of the Christian /i/e presenſed. ii. 3. But in the
illustration of these truths an apparent contradiction appears.
Let us examine the statement made.
Observe—
I. A profession of sinlessness is self-deception.
Some put the text in the past tense, “have not sinned; ” but
the other reading is true. As Christ taught us to pray daily,
“Forgive us,” &c.; “In many things,” &c. There is a con-
tinual conflict between the flesh and the Spirit. Old man cruci-
fied, &c. Lingering, dying, but not dead. Now, if we say we
have—
1. Wo hearſ's secret sins, &c. Haw frequent. How difficult,
&c. Inward unbelief, vain thoughts, evil imaginations, &c. -
2. If we say we have no sin of the lips. Tongue, how it offends.
See James iii. 6.
3. If we say we have no sins of lift. The temper often evil.
Doing wrong. Not doing right. Positively sinning, &c. Nega-
tively neglecting the Divine commands.
S/V.V/AWG AAWD AWOZ’ S/ATV/VG. 57
4. // we say our sins are not numerous. Who can count them P
If we say they—
5. Are noſ heinous. How great are our iniquities. Or that
they— -
6. Are no! aggravaſed. By God's goodness, and our profes-
Sion, &c. To say thus would be—
Sel/-deception.
I. As ſo the ev/en/ of God's claims. His law very broad.
2. As ſo the s/aſe of our hear/s. Can we know our hearts, and
not be conscious of sin 2
3. As to the observaſion of our conducf. If we say we have no
sin, it must be the result of-
Inaffenſion. Ignorance. Pride, or self-righteousness. These
surely deceive us.
Now look at the other side, the very converse of this.
II. The unsinning lives of the true children of God.
“Whosoever is born of God, doth not commit sin,” &c. Now
this appears directly to contradict the other text. Observe how
the difficulty is removed—
1. By a verbal al/eraſion of the fewſ. “Whatsoever '' is born
of God : that is, the “new nature '’ that grace implants. The
divine in the soul, the result of the spiritual seed. This is holy,
heavenly, does not sin, &c. But we prefer to look at the text as
referring— -
2. To the lift and habitual course of the child of God.
I. He is not indifferen/ ſo sin as he was.
2. Aſe is not dead in sin,
3. He is not under ſhe dominion of sin. Rom. vi. 18. Not
under—
4. The curse of sin. He does not delight in sin. Rom. vii.
22. Sin does not reign in him, and over him, as it was wont.
Rom. viii. I, &c. -
Let us look at some explicatory passages. Rom. vi. I I, &c.
“Likewise reckon ye also yourselves to be dead indeed unto sin,
but alive unto God, through Jesus Christ our Lord.” See the
conflict of good and evil. Rom, vii. 15. “For that which I
E
58 SKETCH XIX.
do I allow not : for what I would that do I not : but what I hate,
that do I.’”
Some illustrations may help us. Contrast—
I. Traitor and rebel, and the /rail but loyal subject. The carnal
worker of evil, and the sincere but frail worker of righteousness.
The rebellious resister of good, and the loyal resister of evil.
And then we perceive that the child of God is not the carnal,
free servant of sin, but the child of God, &c., and thus doth not
commit sin.
Finally, observe the contrast. The children of the evil one
fight against God and goodness. The children of God fight
against the evil one and sin. And then we shall see the two
Subjects are in harmony.
APPLICATION.
I. Our great privilege is to be saved by Christ from sin.
II. Our privilege and duty to live to God, and seek His grace
to do it. - -
III. Our sorrow and confusion that we fail so often, and need
mercy.
IV. Our one remedy—“If any man sin,” &c.
XIX.
BELIEF AND UNBELIEF.
“And some believed the things which were spoken, and some believed
them not.”—Acts xxviii. 24.
THE text refers to Paul and the Jews in Rome. His account of
himself. Verse 17. “We desire to hear of thee,” &c., verse 22,
said the Jews. To whom he expounded, &c. His response.
Verse 23, Notice the subject, “Kingdom of God.” Exhorted
A EZ/EF AND UAVE EZ/EF. 59
and persuaded concerning Christ, Law, prophets, &c., a whole
day. The results are specified in the text. “Some believed,”
&c. -
I. What is Belief?
I. A conviction of the truth spoken, on the evidence given. Such
a conviction as is obviously grounded on the testimony con-
veyed. Not credulity. But resting on the reasonable proofs
adduced.
2. Such a conviction as leads ſo the recepſion of the fruſh. The
assent of the mind and the consent of the will, and cordial ac-
Ceptance of the heart.
Now we see that such a belief must have—
(I.) A festimony or record. This is the Gospel. I Cor. xv. 13.
(2.) The understanding as ſo what is said, and the grounds of it.
(3.) And then the yielding of the mind ſo what is declared. Now,
all faith must be thus produced. See Rom. x. 12, &c.
Observe—
II. What is Unbelief ?
The opposite of faith.
I. The rºjection of the festimony. Refusing assent and consent,
&c. Now, unbelief may arise—
2. From inal/ention fo the message or its evidences.
3. Or indifference to the subject.
4. Or prejudice against it. See this in the case of Christ's
ministry and miracles, Nicodemus, and the opposite in the
Jews. John iii. 2; and vi. 5–39, &c. Lazarus. John xi. 53.
Notice— &
III. The responsibility of believing.
Man is accountable for it. Not infants, nor idiots; but men
of Sound mind. For—
1. They can hear and consider.
2. They can judge and discern.
3. They can conclude and will. This accountability is—
I. Accessary and certain. All actions are the result of faith.
We Speak, or feel, or do, as we believe; or otherwise.
R 2
60 SAT/CTCAI XXX.
2. // is personal. Each for himself. Not in groups, &c. Not
by others, and others for us.
3. This responsibility is in proporſion ſo ſhe means of /ai/h. Such
as having given to us a clear and a full revelation. Near
revelation brought to us, and presented, &c. As those who
heard Christ. Or in the case of the Jews and Paul. -
IV. The results of belief and unbelief.
I. Belief a//ains /he good published. The “blessings of the
kingdom of God.” “Salvation in Christ.” Not arbitrarily, but
sequentially. Believing, we see, hear, feel, and are saved.
2. Unbelief deprizes of //ie good published. Rejects the message,
and Christ, and salvation. So, as it is expressly declared, “he that
believeth not is condemned,’’ &c.; and if persisted in, it involves
eternal death.
AIPPLICATION.
The subject should lead us to reflect that—
1. We have ſhe Gospel preached. The kingdom is come to us.
Christ published. Salvation offered.
2. It is our duty and privilege ſo believe i/. For the Gospel is a
Gospel of truth, and grace, and power. *
3. Cºnſe/i/ must be criminal and disastrous. It is infatuated self-
destruction. Then we— *
4. Crge ſhe aſſention need/ul ſo /ai/h. The mind must be
brought into contact with the spirit's action by the word. No
other way of the Gospel saving, &c. Special opinions. Out-
ward ceremonies, or impulsive feelings of no avail. It is faith
in the Lord Jesus Christ as the result of the operation of His
gracious Gospel on our hearts and souls.
THE F/AQST CA/A&MST/AAV CA/CTA’ CA/ 61
XX.
THE FIRST CHRISTIAN CHURCH.
“Then they that gladly received his word were baptised; and the same
day there were added unto them about three thousand souls. And they
continued stedfastly in the apostle's doctrine and fellowship, and in break-
ing of bread, and in prayers.”—ACTS ii. 41, 42.
THE Church of Jesus is a great fact. It exists. Has done so for
eighteen hundred years. In this land, for a thousand consecutive
years or more. We read of its conflicts and trials long before
that in other lands. The account of the apostle takes us back
to its origin, Pentecost, Peter's Sermon, the conversion of the
three thousand, &c.
Observe—
I. Who constituted the first Christian Church.
I. There were /he Apos/les and disciples. Acts i. I 2—I 5 : and
ii. I. -
2. Those converſed in the day of Pemſecos/. They are de-
scribed—
(1.) As believers. “Received the word.” Peter's sermon
on Christ's death and resurrection. The Sermon, in its essence,
is given. Verses 22—36. -
(2.) As having openly professed the Saviour. Verse 38 and
verse 4 I. Exhibited their conversion, renunciation of the world,
and Judaism. By baptism, or the putting on of the Lord Jesus
Christ,
(3.) As uniting with the disciples. As a family—army—
kingdom. •.
(4.) As being many in number. Three thousand How
powerful the word | Peter is the spiritual fisher of men. The
draught, how wondrous ! The success, how great
Observe—
II. What this first Church did.
They continued stedfastly in—
62 SKETCH. A.A.
I. The truths of the Gospel. “Apostle's doctrine.” The Gos-
pel must be retained. Held fast. Word of Christ dwell in us.
All the Gospel in its order. Fulness of purity. No admixture.
2. They held sympathetic intercourse with one another. “Fellow-
ship.” Society. But more it means mutual aid. Helping one
another in their temporal things, &c.
3. Their regard to the Supper of ſhe Zord. Described by one
part of it, “breaking of bread.” This was the great ordinance
Jesus had set up. Luke xxii. I9 ; I Cor. xi. 23.
4. They abounded in the exercises of devotion. “Prayers.”
Prayer is the language of every religion. Essential in all ages.
Mutual prayer. No doubt earnest. Spiritual. Believing. United.
Agreed in prayer, &c. Such was the first Church.
Observe—
I. It was not a sectarian Church. They were the people of the
Lord. Believers. Not Peter-ites or sectarians, but Christians.
2. It was creedless. No, the articles of their compiled belief was
Gospel. The death and resurrection of the Lord Jesus Christ.
I Cor. xv. 1, &c.
3. It was happy. Not a dark, melancholy Church, but joyous,
lively. “Praising God,” &c.
4. It recommended itself to the people. “Having favour,” &c.
For its love and unity.
5. It was a growing Church. “The Lord added daily of the
saved,” &c. A continual progress. Regular increase, &c.
Inferences—
1. A true Church needs nothing more than this first Church.
Truth as exhibited in the Gospel. Faith to receive it. Profession
of it, and ordinances. Prayer and maintenance of Christian
worship.
2. The same Holy Spirit is now the source of success in the Church
as them. “Abide with you,” &c. -
4. The sledſast should be imitated. “Be yestedfast,” &c.
yOSTIFICATION BP FAITH AND WORKS 63
XXI.
JUSTIFICATION BY FAITH AND WORKS
RECONCILED.
“Knowing that a man is not justified by the works of the law, but by
the faith of Jesus Christ. Even we have believed in Jesus Christ, that we
might be justified by the faith of Christ, and not by the works of the law;
for by the works of the law shall no flesh be justified.”—GAL. ii. 16.
“Ye see then how that by works a man is justified, and not by faith
only.”—JAMES ii. 24.
PAUL and James appear to many as if in opposition to each
Other, on One of the most important subjects of true religion.
Even Luther thought so, and pronounced James's Epistle Spurious
and uncanonical—no marvel if lesser lights should have been
perplexed. Well, we are to be wise and unprejudiced jurors,
and see if there is a difference, and if so, what it is.
Observe— -
I. The subject under consideration—Justification.
Saved, evidently means that in Ephesians ii. 8, 9.
In Galatians it is clearly so; it is the “Sinner's justification
before God.”
Observe—
I. All sinners are guilty, and condemned by the Divine law.
2. To be justified is to be freed from the charge, and considered
righteous.
3. And of course to be treaſed as such. Not exposed to wrath,
but reconciled. Not legally dead, but alive. Not accursed, but
blessed. Now See— -
II. How the sinner is justified.
Paul says by Faith—Text.
I. God had mercy on our guilty world.
2. Gave His Son. To become one with the sinner in his
humanity. To be obedient, &c. To magnify the law. To
bear the curse and penalty. Gal. iii. Io, I 3. To suffer the just,
&c. To bear our sin, &c. Christ is the sacrificial Lamb, &c.
64 - SKETCA YXI.
3. God now justifies all who believe in ſhe Zord /esus Chris/. Acts
xiii. 38, 39. Here is the Divine process, justification by faith. In
Christ the sinner is saved, not or his own works, but by faith,
and through the righteousness of Jesus. Rom. iii. 19, 20, 24;
chap. iv. 4, 5, 6; V. I. Here, then, the testimony is complete. But
look—
III. How works are not really discarded.
James ii. 24. Now, the doctrine of justification oy faith is liable
to be abused. So Paul showed. Rom. vi. I. If by faith, what
need of works. Well, this view is what is called Antinomianism.
Some have taught it in our day, and it was this that James con-
tested.
I. He is profesſing agains! /us/jfcaſion by a dead, or nominal
ſaith. Verses 17, 19, &c. His instances show this, Abraham,
verse 2 I ; Rahab, verse 25. Hence a dead faith, and dead
works. And—
2. He is zindicaling a living /ai/h. Verses 18-2O. A living
Tree. Sap, leaves, fruit, So a living faith unites to Christ, and
then it brings forth the fruit of righteousness, &c. Now, the con-
clusion is—
1. Justifying ſaith is a living /ai/h, not nominal.
2. It always bears /ruit. Works by love. So add to your
faith, “virtue,” &c. Fruit as in Moses, Abraham, Rahab, &c.
3. That works do not produce /ai/h, but ſaiſh works. Faith the
root, works the fruit; and here Paul and James are really one.
Paul obviously annihilates merit and self-righteousness; James,
formalism and nominal faith. But both recognise a living faith
and good works.
1. The subject is ſull of Hope/or the sinner.
2. The true ſesſ of the believer,
3. Gives glory ſo God.
4. A gracious and holy religion to the world.
Z)/FFERENT VIEWS AECOWCIV.E.D. 65
XXII.
THE DIFFERENT VIEWS AND MEANS OF
SALVATION RECONCILED.
“Salvation belongeth unto the Lord.”—Ps. iii. 8.
SALVATION is the great theme of Holy Scripture; the great end
of Revelation ; the subject of the Gospel; the design of the
ministry. For this probation is given, means supplied, blessings
bestowed, and all that this end may be attained. There is tem-
poral salvation, there is spiritual, and there is eternal. The first
is for the body, and this life; the two others, for the soul and
eternity. Now, salvation is deliverance from sin, condemnation,
and the wrath to come. It is the justification of the soul; the
regeneration, the sanctification, and the eternal life of the
believer.
But various views are given, and various means in Scripture
are connected with it. Now, all these must be contemplated, and
not one exhibited as opposed to the other. They do not teach
different doctrines, but give different phases of the same doctrine.
Now, salvation in Scripture is referred to God, to Jesus, and to
the Spirit; to faith, to prayer, to baptism, to ministers, and to
ourselves. These eight different phases we must look at sepa-
rately, and also in harmony with each other. Our text says—
I. That Salvation is of Jehovah.
God is the Father or Source of every good and perfect gift.
Salvation originated in His infinite love. Was His purpose, His
arrangement; is His work. Now, all this is self-evident—needs
no argument, or explanation, or proof. But self-evident as this
is—
II. Salvation is of Christ.
Salvation is represented as in “His name,” &c. “No other
name,” &c. “Salvation by Jesus Christ.” He is the Just,
having salvation. We obtain salvation through our Lord Jesus
Christ.
66 SKETCA XXII.
Now here we come to the execution of the Divine purpose.
“To Christ was given,” &c. He undertook the working out of
the plan of Salvation. He became incarnate; in subjection;
obedient ; suffering. His death; resurrection; ascension ; ad-
vocacy. One and all are essentially allied with it. How evident
that Christ, in these senses, is the only Saviour.
But Salvation must be applied; and here two things are requi-
site—
The Message and the Conveyance.
The Gospel is the message, and then there is the Agent. So
that Salvation is—
III. Of the Holy Spirit.
A living Gospel, conveyed to the heart of the sinner by the
Spirit. Now hear Christ. John xvi. 7, 15. “Our gospel,” &c.
See Titus iii. 5, 6.
So it is clear, if saved at all, it must be by the Holy Ghost.
But now we see other essentials to salvation—
IV. There must be Faith.
The Gospel is preached, and now the application is, “Be it
known,” &c. Acts xiii. 38. “Believe on the Lord Jesus Christ,”
&c. Now, faith's hand receives the gift; faith's eye beholds
Christ; faith's heart believes to salvation. Now, if faith is not
exercised, then the Gospel does not save. “The Gospel is the
power of God, and to every one,” &c. But faith realizing Christ,
and resting on Him, then the visible transformation is exhibited.
So that salvation is—
W. Connected with Baptism.
Peter says, “Baptism doth also now save us.” I Pet. iii. 2 I.
So, “buried with Christ in baptism.” And in the case of Saul,
“Arise, and be baptised, and wash away thy sins,” &c.
Now, baptismal salvation is the profession and the outward
putting on of the Lord Jesus Christ. A traitor's clothes cast off.
A loyal livery put on. Now this alone would be futile; but fol-
lowing in the order of God's love, Christ's work, the Spirit's
efficacy, and faith in the Gospel, it is most beautiful and harmo-
nious. But—
AN/FFEA’EAVT VIEWS A&AECOA C/D/E/D. 67
VI. Salvation is ascribed to prayer.
“Whosoever shall call,” &c. But this prayer the apostle
connects with faith. It is the utterance of faith. Belief in the
Gospel, the Soul thus expresses its desires and confidence. Christ
always replies to prayer when uttered in faith. Faith will pray,
and always Secure its answer. But Salvation—
VII. Is connected with the Ministry.
Paul desired this, and laboured for it. He says what he did,
that he “might save some.” God gave him saved Souls. “He
that converteth,” &c. “They that be wise,” &c. Now, the
ministry Saves, as the messenger who brings the good news.
This treasure is in ‘‘earthen vessels,” &c. Does not interfere
at all with the Source or Author of salvation. The Christian
preacher bears the message of God's love, the Saviour's work,
and the Spirit's grace, &c., and thus saves instrumentally those
who hear and believe. But—
VIII. Salvation is laid at the door of our own responsibility.
“Giving all diligence,” &c. 2 Pet. i. 5—IO. “Work out
your own salvation,” &c. Phil. ii. 12. “Be diligent,” &c.
Now, ours is the hand that receives the gifts; the feet that run
into the refuge provided ; the ear that hears and lives; the
mouth that eats mystically the flesh of the Son of God. A refusal
to behold the Saviour, to accept the mercy, to escape from the
wrath to come, or to feed on Christ, and we remain in sin and
Condemnation. Acts X. 34, 35.
We do not save ourselves meritoriously or efficiently, but by
Submitting to God's righteousness, God's remedy, believing God's
promise, building on God's Son as the one and only foundation.
Now, we see how in these eight particulars there is no contra-
diction, nor even jarring ; but if we accept only one of these
essentials—as Salvation by faith on the Son alone, or faith on the
Holy Ghost alone, or faith on baptism alone—then there is a
distorted Gospel, and perverted religion.
Observe, to Salvation there is this fourfold basis—
I. The infinite love of the Father.
858 SKETCH XX///.
7%e obedience and sacrifice of Jesus.
Zhe operation of the Holy Ghost. And
Z'he presentation of the Gospel. I Cor. iii. I I ; Rom. x. 14–
I 7. Four actions are demanded — faith, prayer, baptism or
profession, evangelical obedience.
XXIII.
GOD'S CONDUCT TO THE CHILDREN AND CHIL-
DREN'S CHILDREN OF THE WICKED.
“For I the Lord thy God am a jealous God, visiting the iniquity of
the fathers upon the children unto the third and fourth generation of them
that hate me.”—Ex. xx. 5.
“The soul that sinneth, it shall die. The son shall not bear the
iniquity of the father, neither shall the father bear the iniquity of the
Son.”—EZEK. xviii. 20.
MEN are too prone to excuse their sins by laying the blame on
Others. This is one of sin's deceits. Adam did so—Eve did so.
The Jews did so, and said, “The ways of the Lord are not
equal ‘’-not just, &c. Children do so in blaming others. All
are liable to it. Well, but what says the Scripture ? You reply,
They tell us two different things, totally opposite statements.
Hear Moses, who says, “God says, For I the Lord,” &c. See
text. Hear Ezekiel. See text. Now to the careless, unreflecting
reader so it appears. We will—
I. However, see if, and in what sense, children bear the evils of
their parents' iniquities.
Observe—
I. The mind and ſhe body evert a remarkable influence on each
other. These traits of evil are transmitted to our children. Not
only complexion, features, but passions, constitutional tendencies,
pride, vanity, anger, covetousness, falsehood, impurity. These
flow down from generation to generation. Like a river some-
times under ground for one or two generations, then bursts out
GOD'S COAVD VCT TO THE JPICATED 6 G
again. Now, these results are the necessary consequences of
organic laws.
2. Children are greatly influenced by ſhe position /heir pareſt/r
occupy. The nation—Pagan, or Papal, or Christian. The lo-
cality—dirt, vice, or prolific evil, or of order and moral pro-
priety. Their parents—moral status, vile, lawless, and desperately
wicked ; or holy and Christian. Contrast these, &c.
3. Children are powerfully influenced by the example of ſheir
fºremſs. Children love, and look up, and admire their parents.
Hence, they imitate, do as they see them do ; and imitation is
one of the most powerful organs of the head and mind, &c.
4. Children parſake directly of the evil doings of Zheir firefits.
A parent's crimes deprives his children of the estate. A parent's
sins keeps them in poverty. A parent's habits shuts them up to
evil, and so on. No law can prevent this. Here we see how
necessarily and certainly children partake of the fruits of their
parents' iniquities. But—
II. Does God inflict His penalty upon them for the parents'
sins 7
So some have thought Moses to teach in the text. But Ezekiel
says No ; and this No is obviously true and just.
I. To do this would be opposed ſo goodness and mercy. God is
good to all, &c. His tender mercies are over all His works, &c.
Then He will not—cannot do so. But observe—
2. // is opposed to justice. Would not the national conscience
be shocked, if children were executed for the crimes of their
parents How much more shall not the Judge of all the earth
do right 2
3. If is opposed ſo ſacſ. One case may suffice—Ahaz. 2 Chron.
xxviii. 22–27. Now comes Hezekiah. Many instances might
be cited, &c.
4. It is opposed ſo individual responsibility. Text in Ezekiel.
Rom. ii. 9—I I. Now, then, we have—
III. To reconcile the teachings of Moses and Ezekiel.
Well, one word in Exodus does it—“God visits,” &c. On
them “that hate me.” God punishes—
70 SKETCH XXIV.
I. Kebellious parents. Visits with penalties. Always just. His
laws are fixed, &c. His government abides. So, the text limits
this— -
2. To children “haling Him.” God metes out the same pun-
ishment from generation to generation. How this little word has
been overlooked. So this is no contradiction of Ezekiel.
Children will have the same punishment of evil inflicted as on
their parents.
Learn—
I. God's government is the reflection of His goodness and holi-
77& S.S.
2. AEvery man is individually accountable.
3. Alſen will be judged according ſo their circumstances. “Where
much is given,” &c.
4. Jesus is a universal Saviour /or all sinners. Acceptance of
Him is life. Rejection, death.
XXIV.
GOD SEEN, AND YET UNSEEN.
“And Jacob called the name of the place Peniel; for I have seen God
face to face, and my life is preserved.”—GEN. xxxii. 30.
“And He said, Thou canst not see My face : for there shall no man see
Me, and live.”—ExoD. xxxiii. 20.
To know God is our great privilege. In order to do this, He
must reveal Himself. He does this in His works, His word, and
extraordinary manifestations. Every knowledge of God by us
must be limited. We cannot know God.
I. As ſo His infinity. º
2. As ſo His essence. God is spiritual and invisible. Yet He
has been seen. Now we will take—
I. The Scriptures, that testify of His invisibility. º
I. His invisibility is affirmed. Col. i. 15. The “invisible God.”
GOD SEEN, AND PET UNSEE.V. 71
Moses endured as seeing Him “who is invisible.” Heb. xi. 27.
Look now at the passage, and as—
2. To the utter impossibility of seeing God. “Who only hath
immortality, dwelling in the light which no man can approach
unto ; whom no man haſh seen, nor can see, to whom be honour
and power everlasting. Amen.” I Tim. vi. I6. “No man
hath seen God at any time.” John i. 18. “Ye have neither
heard His voice nor seen His shape.” John v. 37. That man is
not adapted for seeing God in his spiritual essence. His powers
have not capacity for it. See what God did to Moses. Exod.
xxxiii. 2 I. Let us now—
II. Observe how God did reveal Himself,
He did so—
1. By an audible voice ſo Abraham and of hers.
2. By magnificent symbols. Bright light. Burning flame.
Exod. iii. 2. See Deut. iv. II, &c.
3. In human or angelic form. Gen. xviii. I., &c. Gen. XXXii.
24. John v. I 3, &c. Jud. vi. I2, 22. Isaiah’s vision is most
Sublime. Chap. vi. I. Ezekiel's also, i. 26. “Likeness of a man,”
&c. Now the glory of the Lord was set forth by the light, the
fire or the human form ; in the latter assuming the countenance
of a man, &c.
III. God has revealed Himself more truly and favourably in
Bis Son the Lord Jesus Christ.
Now hear Christ Himself—
“If ye had known me, ye should have known my Father also :
and from henceforth ye know Him and have seen Him.” John
xiv. 7. Philip's desire, “Lord, show us the Father, and it sufficeth
us.” Verse 8. Christ's reply, “Jesus saith unto him, Have I
been so long time with you, and yet hast thou not known Me,
Philip 2 He that hath seen Me hath seen the Father; and how
Sayest thou then, Show us the Father.” Paul's illustration, 2
Cor. iv. 6, and verse 9.
Observe—
1. The ſoly and wickedness of all images to represent God.
Exod. XX. 4.
4.
72 SATETCH XXIV.
2. The grossness of all maſſerial symbols. Only add to our igno-
rance and imperfection.
3. The blessedness of seeing God in Christ. God in Christ.
Immanuel. God with us. God manifest in the flesh. Here the
manifestation of God is adapted to our nature and powers; and
is the assurance of God's love and grace. Here we have the
beams of His loving kindness; the Smiles of His gracious face.
XXV.
DAVID AND THE CAVE OF ADULLAM.
“And every one that was in distress, and every one that was in debt,
and every one that was discontented, gathered themselves unto him ; and
he became a captain over them : and there were with him about four hun-
dred men.”—I SAM. xxii. 2.
THE history of David is most interesting and instructive. His
deliverances were extraordinary, his exploits wondrous, his
nobleness of mind unfailing. Well, our text refers to his
escape to the cave, &c. Situated on the southern part of Judah
towards the Dead Sea. Said to be impregnable and easily
defended. Well, this is now the rallying point of the fugitive
David. It is in reference to this part of his history that he com-
posed the 57th Psalm. But there is an additional interest in all
this, from David's typical character. He was one of the most
striking personal types of the Saviour. Jesus was both David's
Son and David’s Lord; the root and offspring of David.
Observe, then—
I. The description given of those who came to David,
I. They were the distressed. Those in trouble. The unfortu-
nate. It might be personal, or relative, or political. How
applicable to the repentant penitent coming to Jesus. Poverty
DA IID AAWD THE CA VE OF AD UC/CAA/ 73
sometimes drives. Affliction. Bereavements. Spiritual convic-
tion. Heart troubles.
2. They were in debt. Afraid of their creditors. Unable to
pay, &c. How true of sinners. How much owest thou ? Lia-
bilities fearful. What assets 2 None.
3. Discontenſed. Not satisfied. Now, it is a good thing when
sinners become discontented. With their Satanic master. With
their bad work. With their fearful wages. With their gloomy
prospect. But the margin reads, “Bitter of soul.” Here is the
essence of acute heart misery. This the convicted sinner feels,
&c.
Observe—
II. What these persons did.
“Gathered themselves unto him ;” that is, to David.
Now it is obvious—
I. They knew about David, or they could not. So the Gospel
has revealed Christ. You know Jesus, &c.
2. They had decision, or they might have deferred. So the en-
lightened, converted, anxious soul comes to Christ. Approaches.
Resolves and acts, &c.
3. They subjected themselves to His will and pleasure. They had
nothing to give—neither wealth, nor honour, nor influence—
but themselves. So sinners give themselves. They are wretched,
diseased, miserable, helpless.
Then notice—
III. What David became to them.
Captain and leader.
Now Jesus is the Captain of our Salvation, who brings many
Sons to glory. Heb. ii. 10. Now, sinners coming to Christ, and
accepted of Him—
I. Are saved from distress.
2. Delivered from debt. . . . . )
3. And obtain the spirit of joy from their anguish of heart. Hear
Isaiah, lxi. 3.
4. Are the loyal soldiers of the Saviour. To wear His livery,
to serve under His banner, and to fight for His glory.
F
74 SATETCA/ XX VI.
APPLICATION.
I. The text expresses the blessed experience of many. Think
of what ye were, &c. Of what ye are.
II. Presents great encouragement to the miserable.
III. The Saviour waits to receive the vilest, &c.
IV. Sinners must come as they are, or not at all.
XXVI.
GOD'S HAND NOT SHORTENED, &c.
“Behold, the Lord's hand is not shortened, that it cannot save "—
ISA. lix. 1.
Two things in God to inspire hope in the perishing sinner—
1. Divine mercy in connection with the will of God. This is
higher than heaven. As deep as the pit. As wide as the earth.
As durable as eternity. The other— *
2. The Divine ability. Power coextensive with mercy. He
is mighty to save. Able to save to the uttermost. “The
Jehovah,” and the “Saviour.” But this power is illustrated in
the text. The Divine ear is not heavy. The Divine hand is
not shortened. Let us ask, and answer, some questions on the
subject—
I. Can Christ save in every part of our fallen World?
Look at the extensiveness of sin's ravages. Everywhere. In
all nations, peoples, and tongues. Ancient cities. Populous
empires. Scattered islands. Can His hand reach near all?
African forests, Indian jungles, &c. * Oh, yes; He has trophies
everywhere. Amidst the eternal icebergs of the North ; the
lovely spicy islands of the East; the extended continents of the
West; the lovely regions of the South.
GOD'S HAWD AWOT SHORTEVED, &c. 75
II. Can the Arm of the Lord save the most polluted and
despicable of the human race?
Some tribes and peoples exhibit fouler depths of corruption,
&c. Recklessness. Desperate, fierce passions. Some are can-
nibals, &c. Some covered with the most odious leprosy. Yes,
His hand can go down to these. When sin is deepest, direst,
and most aggravated.
III. Can the Divine Hand save the masses of the fallen 2
Is it limited to a few 2 To hundreds or thousands 2 Can the
millions of men be reached 2 The nations 2 Whole regions
populated by untold millions 2 Let Pentecost be our symbol.
Three thousand under one sermon. Five thousand more shortly
afterwards. His tide of grace is abundantly sufficient to overflow
the earth, and to save all the crowds of the perishing.
IV. Can the Hand of God save men for ever ?
Or is it limited in duration ? He can save to the “uttermost,”
and to all eternity. Eternal redemption. Save for ever-more.
No limit, or end, &c. God's great gift in Christ is eternal life.
Finally. Can the Hand of the Lord save to the highest
degree of purity and glory?
Is it an ameliorator of our condition, or is it entire recovery 2
Absolute regeneration, perfect holiness? Infinite dignity and
blessedness 2 Now, the replies to all these questions give us the
spirit of the text.
Now, observe some important conclusions to which the Sub-
ject must lead us—
I. It is of the Lord's salvation which the text speaks.
From sin, defilement of Satan, &c.
II. It is His actual salvation.
Not priestly. Not sacramental. It is by His Holy Spirit.
III. His ear, open, must be addressed by prayer.
“I cried unto the Lord,” &c. “Whosoever shall call,” &c.
Rom. x. I 3. -
F 2
76. SKETCA XX IV/V.
IV. God's omnific Hand, faith must grasp.
Perishing, His hand is near. We must lay hold. Believe.
Just as Peter sinking. Matt. xiv. 30, 31.
V. The Divine, inexhaustible ability of Christ to save should
engage our grateful attention.
“Behold,” &c. Realize this. Publish this. Be joyful, &c.
This is the work of the minister, teacher, evangelist, &c., to cry,
“Behold.”
APPLICATION.
I. If men perish, it is not from want of saving power in God.
but rejecting the power He waits to exert.
II. It is not for want of an ear to listen to the prayers of peni.
tence, but want of prayer, refusal, rejection, unbelief.
III. We appeal to all, “to seek the Lord, and call upon
Him,” &c. Isa. lv. 6, &c.
XXVII.
PATRIARCHAL WORSHIP.
“And he said unto him, Take me an heifer of three years old, and a
she goat of three years old, and a ram of three years old, and a turtle-
dove, and a young pigeon.”
“And when the fowls came down upon the carcases, Abraham drove
them away.”—GEN. xv. 9, 11.
THE world has had different dispensations, but only one religion.
The outward forms have differed, but the essentials have been
the same. In the instance of the text, we have Divine sacri-
fice before the Mosaic economy; before the priesthood, tabernacle,
&c. Here is the primitive worship of the Patriarchs. Let us
See— -
I.—What it was.
II.--What it taught.
III.-How it was observed.
Observe—
A4 7'RIAA’ CA/A/ WWORSHIP. 77
I. The nature of primitive worship.
1. It was of Divine appointment. God directed the whole.
Nothing left to human skill or design. All of God. He pre-
scribed the whole. So in all ages. So in the text.
2. It was sacrificial. Here—
I. Observe the varieſ). The heifer, the goat, the turtledove,
Sc. Verse 9.
2. They were ſo be in Zheir maturity. Not old, not diseased,
S.C.
3. They were to be sacrificed. Slain.
4. They were ſo be laid across the open altar. A stone erected.
In the open air. Publicly. The offerers and worshippers all
around.
II. Notice what this service taught.
1. The Divine claims on man. Creator and creature brought
into contact. God to be recognised, served, honoured.
2. Alſan's guilt and peril. He had sinned, and there was the
law and its curse. We deserved death.
3. The interposition of God's mercy and grace. He allowed the
guilty to live, to come to Him; not vengeful, but gracious.
4. The Scriptural way of coming ſo God. Through the blood,
&c. No remission without. Here is the death of the innocent
for the guilty.
5. It foreshadowed ſhe coming of the great Sacrifice. Of the
cross, and the Lamb of God. Finger-post pointing to Calvary.
Heb. x. 4.—IO.
Observe how—
III. This service was observed.
1. It was personal. Abraham and his family. No proxies in
religion.
2. It was by faith. God spake, and Abraham heard by faith
—obeyed by faith—slew the victims—all of faith.
3. It was open. God is to have the public avowal, public
service, and obedience. Idolatry has that, &c.
4. It was sincere and devouſ. Abraham stood and watched.
The fowls hovered round—Smelled the blood—eagles, vultures.
78 SKETCH XX VIII.
Christ referred to this: “Wherever the carcase is, the eagles, ’’
&c. Now, Abraham watched. He promply acted. Drove them
away. The lessons of this are—
In Our Services we may be surrounded by unclean fowls, super-
Stition, Self-righteousness, distraction, uncharitableness; all to be
driven hence.
Learn—
The necessity of sacrificial blood, faith in our Lord Jesus
Christ, holiness, &c.
XXVIII.
GOD’S PRESERVING CARE.
“The Lord shall preserve thee from all evil; He shall preserve thy
soul. The Lord shall preserve thy going out, and thy coming in, from
this time forth, and for evermore.”—Ps. cxxi. 7, 8.
THIS is a most precious Psalm. We have—The eyes rightly di-
rected. Verse I. Strong confidence in God expressed. Verse 2.
Then the soul's colloquy with itself. Verse 3. Israel's unsleeping
guardian. Verse 4. And His unswerving daily protection.
Verses 5 and 6. Then His preserving care, in the words of the
text. i
Observe—
I. The chequered scenes of life indicated.
“Going out,” &c.
I. Zook at life's pilgrimage. So confessed Abraham, Jacob,
the Patriarchs, c. So all are strangers, &c.
2. These changing scenes are necessarily ſo us surrounded wiſh
contingencies. God knoweth all. We nothing. Cannot tell what
a day, &c. Ignorant, feeble, insufficient. “Not in man that
walketh,’’ &c.
3. These scenes are sometimes associated wiſh dire calami/ies. Two
instances: Jacob, Gen. xxxv. 16, &c.; Ruth i. 1–3; David, &c.
GOD’S PRESERVING CARE. 79
II. For these chequered scenes we are not self-sufficient.
I. We cannot foresee, therefore cannot avoid them.
2. And we canno! ſorearm ; and therefore cannot repel them.
3. Mor prevenſ disasters; by skill or strategy.
4. Nor proſecſ ourselves, being ever vulnerable.
5. Mor command results, being feeble and powerless.
III. God has provided for the security of His people in
these circumstances.
I. He does /his by His preserving care. Jehovah is God, All-
sufficient. As He said to Abraham. His care is incessant, con-
tinuous.
2. The Zord's preserving care secures us in going out. Guiding,
directing, warding off evils.
3. The Zord's preserving care is exhibited in our returning or
‘‘coming in.” Ships often wrecked as they near our coasts. He
brings His people back safely to house and home.
4. The Lord's preserving care secures from evil. Not sorrow, nor
trouble, &c., but evil; that is, what really would be injurious to
us. Evil within, without. “From the evil one.”
5. The Lord's preserving care secures from all evil. “All.”
Great or lesser evils. A leak would sink the vessel. A grain of
sand kills. An atom of malaria destroys. From “all evil.” Great
or frightful, or apparently insignificant.
6. The Lord’s preserving care secures continually. All the day.
All the night. All the life, &c.
If so—
I. The Lord should have our prayers, and faith to honour
Him.
. Our love, and delight to please Him.
. Our praises, and rejoicing to extol Him.
:
8O SKETCH XXIX.
XXIX.
THE VISIT OF THE MAGI.
“Now when Jesus was born in Bethlehem of Judaea in the days of Herod
the king, behold, there came wise men from the east to Jerusalem, saying,
Where is He that is born King of the Jews for we have seen His star in
the east, and are come to worship Him.”—MATT. ii. 1, 2.
WHAT different characters are presented in this Gospel para-
graph Jesus the infant Saviour, the wise men, and in the back-
ground Herod and the chief priests and scribes.
Let us look at the picture, as presented to us in this narrative.
The Feast of the event is called the Epiphany, a word signifying
“splendour,” or “manifestation.”
I. Look at the sign in the heavens,
“Star,” “meteor,” or peculiar constellation. A bright light
or meteor, more in harmony with all the facts. It was obvi-
Ously— :
I. Supernatural and extraordinary.
2. Mo doubt magnificenſ.
3. It attracted the aſſention of the astronomers who were exploring
the heazlens.
4. Seen at a disſance from Palestine “easy.” No doubt in Persia.
Observe— -
I. Christ had been thus predicted. “A Star ’’ should come out
of Jacob, &c. Numb. xxiv. I 7.
2. Christ Himself is the bright and morning Star of the
world's day of hope and glory.
Observe— -
II. The excited philosophers.
Verse I. “Wise men.” Learned, erudite ; men having a
knowledge of the heavens—astronomers and astrologers. The
two sciences anciently went together. Do so to Some extent
still. Astrologers are known yet as wise, or knowing men. It
is probable—
THE VISIT OF THE /4G/. SI
I. They were pursuing their learned studies. Saw the light. It
remained. They were filled with wonder. Observed the place
in the heavens in which it appeared.
2. Their conclusions. That it indicated some extraordinary
event—the birth of a royal person; such an one as was generally
expected about this time.
3. They resolved to visit the counſry the sſar seemed to indicate.
The journey is begun, and they persevered. They naturally go
to the capital, Jerusalem.
4. They inquire with confidence, and ask about Him. Saying,
“Where is He that is born King of the Jews 2 * Verse 2.
5. They state the object of their visit. “ To worship,” or give
homage as men of science, &c. As devout men, &c.
Now, we must leave the magi for a while, and—
III. Look in at a royal palace in Jerusalem.
I. Aſ/en/ion was evcited. The arrival of these wise men, &c.
Especially their errand.
2. Enzious alarm was creaſed. Verse 3. “Herod was
troubled.” He was a monster of iniquity. Jealous of rivalry.
Haunted with fears.
3. The King's heart is already brooding evil.
IV. Now the scene is among busy ecclesiastics and priests.
“And when he had gathered all the chief priests and scribes
of the people together, he demanded of them where Christ
should be born.” Verse 4. The records of the Jews are
examined. Prophecy carefully unfolded. See the venerable
priests; the rolls of Scripture. At length the passage is found.
Read verses 5, 6.
W. The scene is now changed, and we have the interview
between Royalty and Philosophy.
“Then Herod, when he had privily called the wise men, in-
quired of them diligently what time the star appeared.” Verse
7. This ended—
1. He issues his Kingly order. Verse 8. *
2. He hypocritically avows his royal purpose. Verse S. And
nCW We return—
82 SATETCA. AAIA.
VI. To the illustrious Magi, on their way to Bethlehem.
I. They followed the indications of the star.
2. They reach ſhe end of their journey.
-3. They discover the object of their search. Verses 9, Io.
Observe—
VII. The circumstances connected with the consummation of
their hopes. -
I. Their exalted deligh/. Verse I.O. “Rejoiced greatly,” &c.
2. Their holy services.
(I.) They worship Chris/. Verse I I.
(2.) Present gifts. These were of three kinds—
Gold. This they give to Jesus, “as a king.” “Unto Him
shall be given of the gold of Sheba,” &c.
Frankincense. They give as to a “God.” As that used in
incense, the symbol of their spiritual devotion.
Myrrh. As to a priest, and foreshadowing His sacrifices with
incense, for the preservation of His body, which should die, &c.
See John xix. 39.
VIII. The return of the Magi.
Notice, they are divinely directed, &c. Verse 12. “And
being warned of God in a dream that they should not return to
Herod, they departed into their own country another way.”
The lessons of this subject are many—
1. Here was the earliest connection of Christ with ſhe Genliſes.
“A light,” &c. First fruits of Gentile faith, worship, and love.
First offerings.
2. Here was a symbol of ſhe Gospel itself. The shining forth of
celestial light to manifest Christ. We have it in noontide fulness.
In the Magi we have—
3. A noble example ſo be ſollowed. Attention, diligence, self-
sacrifice, and persistency of conduct.
THE AAVGER OF THE LORD, &c. 83
XXX.
THE ANGER OF THE LORD AGAINST HIS
PRAYING PEOPLE.
“O Lord God of Hosts, how long wilt Thou be angry against the prayer
of Thy people *—Ps. lxxx. 4.
PASSIONs are ascribed to God to convey to us just views of His
pleasure and displeasure. Hence His pity, compassion, and de-
light. Also His anger, and wrath, and fury. His anger is His
fixed and righteous displeasure with evil, and if provoked becomes
fierce and ends in wrath. God is said to be angry with the
wicked, &c., but also, in the text, with His people—His praying
people. Or it may signify “with the prayers ” of His people.
Observe— -
I. The Divine Anger.
Now this anger of the Lord is different to His wrath towards
the impenitent. It is the feeling of the displeased father towards
his wayward children. Moses says, “The Lord was angry with
me for your sake.” Deut. i. 37. So God was angry with
Solomon. I Kings xi. 9. So Jesus was angry and grieved with
His disciples for the hardness of their hearts. Mark iii. 5. So
see the anger of the Lord depicted. Ps. lxxix. 5. Now, the
Lord may be justly angry with His people—
I. For their dullness in the affainment of a knowledge of His will.
Slow of heart and dull of understanding. See Heb. v. II, &c.
2. For the weakness of their /aith. How they distrust, and
doubt, and fear. How often Christ has to say, “O ye of little
faith.” *
3. For the earſhliness of their affections. How the disciples
clung to the idea of earthly honours, &c. To be pre-eminent, &c.
How often we take His gifts and idolise them, and forget the
Giver.
4. For the evil of their spiri/s. The disciples called for fire, &c.
Ye know not what spirit ye are of, &c. So hear the apostle.
Gal. v. I4.
84 SKEZ'CH XXX. &
5. For their unprofitableness in His service. A good master should
-have good service. But how deficient; how unfruitful. The
best of Saints are unprofitable.
6. For their apos/acy. Look at the record of the sins of His
people. Noah, unwatchful, becomes drunk, &c. Abraham's faith
fails, and he prevaricates and becomes untruthful. Jacob deceives
his father and defrauds his brother. Joseph addicts himself to
the oaths of the Egyptians. Moses loses temper and sins with
his tongue. Eli closes his eyes to the vileness of his sons. David
pollutes himself with adultery and murder. Solomon becomes a
voluptuary and idolater. Jonah is petulant, angry, and unfeeling.
We need not proceed. Let us search and try ourselves, and
then see if the Lord may not well be angry. Should we not pray,
“Enter not into judgment,” &c., “Heal our souls,” &c. But
notice— -
II. God is angry not only with His praying people, but also
with their prayers.
Not only those who have relapsed into open sin, not those
only who have abandoned His service, but His real, and sincere,
and praying people. All the instances we have given were the
Lord's praying people. Let us now see why God may be angry
with their prayers, for so the text may be understood. He may
he so—
1. When their prayers are ſormal. “This people draw near,”
&c. A great danger of this. The Pharisees fell into this evil. All
have to guard against it.
2. When their prayers are without charity or love. Devotional
and yet malevolent. The servant who got forgiveness and did
not forgive. See Luke vi. 36, 37; Matt. vi. I4.
3. When prayers are substituted /or obedience. Isa. i. 15, 17.
4. When their prayers are noſ presenſed in /ai/h. See James i.
5, &c.; Matt. xxi. 2.
Notice—
III. The spirit we should evince under a sense or dread of
the Divine Anger. -
THE A/EAR 7"S PREPARATIOA, &c. 85
1. There should be earnest inquiry. Ps. lxxix. 5. “Show us
wherefore thou contendest,” &c.
2. Faithful self-examination. “Let us search and try our
ways,’’ &c. See Lam. iii. 39, &c.
3. Confession and repentance before the Lord. “If we confess,”
&c. “If any man sin,” &c.
4. Seek a spirit of self-devotion. A new consecration of heart
and life.
5. A believing appeal ſo our Divine Advocate. He is our Me-
diator, and ever liveth, &c. Our wisdom, righteousness, and
strength are in Christ, and by faith we realize them and make
them ours.
XXXI.
THE HEART'S PREPARATION AND ANSWER OF
THE TONGUE,
“The preparations of the heart in man, and the answer of the tongue, is
from the Lord.”—PRov. xvi. 1.
THE words of the text are often quoted, and, indeed, should be
deeply pondered. In religion, the heart is the grand essential;
without it, name, Creed, profession, ceremonials, or even works,
are useless. Religion begins in the heart, is cherished there ;
and from it, as a fountain, flows all the streams of goodness and
piety. But it is prone to evil; requires constant and vigilant
Supervision, and daily Sanctification.
Observe—
I. For what the heart needs preparation.
It does so—
1. For the reception of true religion. It must be broken, re-
newed, vitalized, cleansed, and sanctified, So as to become new ;
spiritual, loving, and obedient. Ezek. xxxvi. 26.
86 SATE 7'CA/ XXX/.
2. // requires preparaſion for the cultivation of /rue religion.
Processes of sanctifying influence. To be kept under genial
warmth, and Sweet breezes, and holy showers.
3. It requires preparation /or the cºvercise of /rue religion. As,
for instance, meditation and waiting on God; reading and
hearing the word ; prayer in its various branches and occa-
sions; praise in its lofty associations, and all holy Services and
exercises.
4. // requires preparation for the activities of frue religion. For
work—especially for efforts of self-denial, and difficulty and peril.
For works of faith and labours of love.
Notice—
II. God alone can prepare it.
We cannot. Men cannot. God can ; and if prepared He
must do it, because—
I. He has access ſo iſ, and knows is condi/ion. Sees its defects
and wants. With His eyes pierces it through and through.
2. He has ſo bes/ow all ſhe hearſ can need. Light, life, love,
power, feeling. He can raise and purify and fix and sus-
tain it. .
3. God has made provision /or //e hearſ's preparaſion. His holy
Spirit. His divine word. His efficient grace. Adapted ordi-
In a Il CeS.
4. God seeks to prepare ſhe hearſ. He invites us to ask. He
moves in us, and draws us. He delights over the desires ex-
pressed to Him. He ever draws near, and will help, &c.
Observe— -
III. The preparation of the heart will be followed by the
Iord's answering the tongue, y
The heart sets the tongue to work, especially in petition.
Asking from the heart. Praying in our hearts. God will answer
prayers dictated by the heart, He having prepared,
1. Consistency requires ſhis. If God prepares the heart for
prayer, He will reply to it. He works harmoniously, &c. True
prayer is by the Holy Ghost praying in us.
2. His promises ensure this. He will answer the tongue, for
JV/SDOM, OR A EZ/G/OM IVVAZ UAB ZE. 87
He has given repeated assurances and numberless promises to
do so. Matt. vii. 7, &c.
3. His paternal nature must effectually dispose Him ſo it. “If
you, being evil,” &c. Matt. vii. I I. “If a child ask an egg,”
&c. So that our relationship to God renders it certain.
Finally, the experience of His people have ever realized it. The
tongue has ever been answered when its utterances have been
dictated and inspired by God. Prayer has thus ever been
effectual.
APPLICATION.
Observe—
I. The necessity of the preparation of the heart should be
cherished. In all our ways, and for all our services.
II. Faith in the divine returns of prayer should be maintained.
Heb. xi. 6.
III. God will ever exercise His influences in harmony with our
moral powers and freedom. Seeking, coming, and asking are
the conditions He has appointed.
XXXII.
WISDOM, OR RELIGION INVALUABLE.
“My fruit is better than gold, yea, than fine gold; and my revenue
than choice silver.”—PRov. viii. 19.
THE writer of the text says in one place, “Money answereth all
things"—that is, all things of an earthly or secular kind. But
it cannot touch some things. No relationship or bearing, as in
Soul matters. Now, in the text he speaks of the fruit of piety, or
heavenly wisdom, and he compares it to gold and silver, and
expresses its decided Superiority, Let us look—
I. To that which is brought before us in the text, “wis-
dom”—that which leads to the fear of the Lord.
88 SATETCAI XXXIV.
Observe—
I. It refers to spiri/ual wisdom. Not secular or earthly; not
intellectual elevation merely; but that which relates to the soul,
and its Spiritual capacity and moral nature.
2. It is divine wisdom. From above. From God.. “If any
lack,” &c. “Every good gift,” &c. James i. 5, &c. &
3. It is holy. Influences the heart and spirit and life. Called
“pure.” Sanctifies the Soul. It is lowly, gentle, peaceable.
James iv. I 7, &c.
4. It is practical. Full of good fruits. Follows the Divine
counsel. Seeks the Divine favour. Observes the Divine pre-
cepts. Labours for eternal life. It is the following Christ as our
example, who is the wisdom of God. It is yielding ourselves to
the Holy Spirit, who is the giver of wisdom. It is guided and
regulated by the word of wisdom.
Notice—
II. Its incomparable worth.
“Better,” &c.
1. Now here the value of gold and silver are premised. Gold and
silver are the most scarce and precious metals. Their value
arises from that partly.
2. They are a convenienſ medium of commerce. Not like the
barter of skins and shells, &c.
3. Beau//ul and valuable in themselves. For utility and orna-
ment, and durability.
4. For the earthly good /hey can secure. They open every lock.
Secure honour and distinction. They provide all the necessaries
of life. They obtain the luxuries of the world. All natural
enjoyments. All mental privileges.
5. They give the power of extended usefulness. To relatives. To
those around us. Yea, even to the ends of the earth. By con-
secrated wealth man may bless the world.
6. They often ameliorate the afflictions of lift, and extend its dura-
fºom. They can command needful changes; all ease; all atten-
tion. Thus they have a universal value. But “wisdom " is still
more precious.
WISDOM, OR A EZ/GION IVVALUABLE. 89
I. Beffer in is ma/ure. A spiritual, holy thing. Gold and
silver of the earth, material, &c.
2. Better as adapted ſo the higher order of beings. God, angels,
the soul. Gold has no absolute worth here, only comparative,
&c. -
3. Better because of the supreme blessings it brings. Gold and
silver cannot obtain pardon, nor holiness, nor hope, nor celestial
joy, nor comfort in affliction, nor happiness in death, nor eternal
life.
4. Better as to duration. It is immortal. Be ours for ever.
Its fruits eternal, Gold and silver only of temporary value.
5. Beffer as ſo ſhe highesſ influences. It secures Divine influence.
The apostle said, “Silver and gold have I none.” Acts iii. 6.
But they had better things to give. See the preacher, Sabbath-
School teacher, home missionary, have more precious blessings
to Qinn Oun Ce.
6. Beſſer as to absoluſe essenſiality. Gold and silver not so.
Lazarus is an example. Our Lord was the model of poverty.
With the barest necessaries men may live, be happy, and with
little gold and silver. Not so with “wisdom.” Wisdom ever
blesses. So the converse. Men may have gold and silver, and
be miserable now and for ever, -
APPLICATION.
I. Value gold and silver rightly. No wisdom in despising
them. They have worth, great worth, and so use them. Sow
them as gold and silver grain, and they will produce a glorious
harvest.’
II. Value the holy wisdom more. It is better. Then first
Secure this. All may do so. Treasures of it. For the poorest,
&c. Men may be enriched both with the treasures of grace here
and of glory for ever.
90 SKETCH XXX//Z.
XXXIII.
THE CROOK IN THE LOT.
“Consider the work of God; for who can make that straight which He
hath made crooked ”—Eccles. vii. 13. -
THE Book of Ecclesiastes is one of no small difficulty. There is
much that is clear and practical in it. Some parts seem to ex-
hibit a sort of irony which requires discrimination. The end of
the whole book is obvious. It shows the vanity of the world in its
best forms and enjoyments. The diversity of human condition.
The absolute blessedness of true religion. See the same idea of
the text in chapter i. I 5. A similar thought in Job xii. 14. Isa.
xiv. 27.
Observe—
I. The evil referred to,
That which is “crooked.” Not straight or pleasant, but diffi-
cult, perplexing, and vexatious.
I. We see mysterious crooks in na/ure. Look at millions of acres
of swamps. Regions of death. Climes of mortality. Look at
venomous and dangerous creatures. Loathsome, &c. Poisonous
plants, &c.
2. Ex/raordinary crooks in Providence. Hundreds of millions
in pagan darkness. Tribes and hordes of human beings savage
and wretched. Millions in bonds and vassalage. The vilest
often in purple, and the best in rags and poverty.
3. Dis/ressing crooks in religious experience. The pious often in
adversity, sickness, continual trials, and Sorrows. Bereave-
ments. Stroke upon stroke. Job, &c.
4. Family crooks in the homes of the good. In the first family
was Cain the fratricide. Look at Noah's, Jacob's, Abraham's,
Job's, Aaron's, Eli's, David's, &c. How often this is so. Mockers,
revilers, persecutors. “A man's foes,” &c.
5. Spiritual crooks in the character of God's children. What
numerous blemishes of temper, Spirit, &c. What frequent falls.
Even the best. Abraham, Jacob, Moses, David, Peter.
Z'HE CA OOK ZAV THE ZO 7. 9I
Notice—
II. How these crooks are traceable to God.
1. JMany of them are only permissively so. His permission is often
spoken of as His acts, as in the case of Pharaoh. He allows.
See, in reference to the heathen, Acts xiv. 16, 17, 30. So He
permits the evils of His own people. -
2. JMany are directly so. He makes rich and poor. Sends pros-
perity and adversity; health and sickness; life and death.
So God says, “Is there evil,” &c. The Lord hath given,” &c.
* It is of the Lord,” &c. Then observe—
III. Our duty in reference to them.
“Consider the work of God,”’ &c.
1. There mus! be ſhe recognition of God. His existence, omni-
science, power, wisdom, and goodness. Not chance. Not in-
difference in God. We must consider—
2. Our connection with these crooks. Some most certainly will be
in our lot. Some in ourselves, &c. No exception to the very best,
&c. All must be cross bearers, &c. “Shall Simon bear the cross
alone,’’ &c. Consider—
3. How best ſo profit by them. Sullenness does not. Stoicism does
not. Murmuring, impatience, fretting, &c. But we should labour
—To learn the lessons they teach. “Show me,” &c. To bow
down before God. “In all things by prayer.” To be resigned.
By faith to convert them into blessings. Extract all the good out
of them they contain and can Convey, and consider—
4. The limitation of ſhese crooks. Not our universal portion.
Not the majority of our experiences. They are exceptions, not
rules. Often evanescent and light, &c. Besides, these crooks are
of this life. Of the earth. Not of heaven. Consider—
5. The unravelling of these mysterious crooks in ſhe world ſo come.
“What thou knowest not now.” Now we have a dark medium.
Imperfect knowledge. Then all will be clear, harmonious,
perfect. We shall see them as exhibiting order, goodness, and
mercy.
APPLICATION.
I, Be reconciled to your crooks. Why should a living man
G 2
92 - SATETCH XXXII .
complain, &c. There is a needs be, &c. Look around; others
have theirs, and more trying perhaps.
II. Seek the Divine blessing with them. God can sweeten
them ; turn the curse into a blessing.
III. Wait for the revelation of the future, with faith and hope
and Submission.
XXXIV.
THE FIRST PIO US Y O U TH.
“Righteous Abel.”—MATT. xxiii. 35.
EveRy one must be interested in the history of the first human
family. Adam, the father of our race; Eve, the mother; Cain,
our first brother—the first-born of mankind. His entrance on
life, as the son of an exile and fallen parent. “A son in his
own likeness.’’ Gen. v. 3. Disappointment was experienced at
the birth of Cain. Eve thought he was the promised seed.
Well now, the second son is born, “Abel,” and it is to him the
text refers. -
Observe in what various lights Abel appears to us—
I. As righteous.
This is expressed in the text. Not naturally. Originally a
son of depravity. But he was SO–
1. Sacrificially. The Messiah had been promised, and no doubt
typified in the beasts slain, the “skins,” of which clothed
them. Now, these foreshadowed the atoning Lamb of God.
Abel's sacrifice typified the sin offering of the Lord Jesus, by
which we are pardoned, accepted, and made righteous.
2. Righ/eous, /elievingly. Thus Christ the Messiah and His
work were believed and realized. “By /ai/h Abel offered unto
God a more excellent sacrifice than Cain, by which he obtained
THE FIRST PIO US POUTH. 93
witness that he was righteous, God testifying of his gifts; and by
it he, being dead, yet speaketh.” Heb. xi. 4.
3. Righteous, obediently. Faith produces righteousness of life.
Secures the power of a new and heavenly being. “I live by the
faith of the Son of God,” &c. Faith works by love, and purifies
the heart.
4. Kighteous, pre-eminently. He stands out. Shines. Is en-
rolled among the élite. No doubt Adam and Eve were so, but
their son is the first signalised as such. First name on the
Celestial register.
5. Aighteous, openly. Worshipped God as a righteous man.
In God's service, by scripture, by faith, and hope.
6. Righteous, acceptably. God had respect to him and his
offering. Gen. iv. 4; Heb. xi. 4.
7. He was the first righ/eous mar/yr. Suffered from human
envy, and was hated of Cain. Suffered actual death. Gen. iv. 8.
The head of the holy army of martyrs.
8. He was the first righteous man /haſ en/ered ſhe beſter world.
He was the first who passed the gates of death. The first who
rose to the Hades of the blest. The first-fruit of the Divine
mercy, &c. The first to enjoy the crown of immortality.
9. He was the first-renowned righteous you/h. We do not know
his years; but when men lived nearly a thousand years, he was
evidently a young man. An example to young men of decision,
energy, fidelity, self-abnegation.
IO. He was the first whose sacrifice ſypified Chris/. Adam did
so in his person, but Abel more distinctly in his sacrifice. “And
to Jesus the mediator of the new covenant, and to the blood of
sprinkling, that speaketh better things than that of Abel.” Heb.
Nii. 24. This clearly refers to Abel's sacrifice. Christ's better,
because it was the reality, not the type. The blood of the Son
of God. A sacrifice for all, and for ever.
Learn—
I. The antiquity of real evangelical piety. We trace it back
to the second son born into the world.
2. Its noble character. How bold and heroically it stands out !
94. SATETCA XXX I’.
3. The lessons it teaches. Essentiality of faith; without it
there can be no true religion. Heb. xi. 6.
4. Often the necessity of suffering for God and His claims.
5. The blessedness of fidelity to conscience and truth.
6. We now cry to all, “Behold the Lamb of God, that
taketh away the sin of the world.”
XXXV.
PAUL’S RAPTURE AND HUMILIATION.
“It is not expedient for me doubtless to glory : I will come to visions and
revelations of the Lord.”—2 Cor. xii. 1, &c.
THE text refers to one of the most remarkable events in the life
of the great apostle; yet it has to do with the inner life and
experience. He relates it to show, in spite of the depreciating
attempts of Some, that he has the most extraordinary reasons for
glorying, were it proper to do so, in the abundance of the reve-
lation with which he had been favoured.
Observe—
I. The character of his own piety.
“A man in Christ.” Knowing Christ; believing in Christ;
savingly united to Christ; in Christ. As Noah was in the ark.
As the man-slayer was in the city of refuge. As the branch is
in the vine. We may hear of Christ, be near to Christ; but
Paul was in Christ. “If any man be in Christ,” &c.
II. His reference to past experience.
“Fourteen years ago.” “Thou shalt remember all the way
thy God hath led thee,” &c. How profitable to do so | A year,
how fruitful in events But fourteen years in the life and labours.
of the great apostle, how momentous in results | He refers—
III. To the extraordinary events in that experience.
AAUZ'S AAA’7"UA'A' AAWD A UMILIA TVOA’. 95.
His mysterious condition. Verse 2. Evidently in a trance.
Lost to the things of earth and time. Body chained down. Spirit
Soaring upwards, and free. He was caught up into the “third
heaven,” “Paradise.” To the Hades of the blest. “Spirit
world of the happy.” Where Jesus is more immediately mani-
fested. He had marvellous revelations. Verse 4. ‘‘Not law-
ful,” not possible or proper to utter, &c. Not to be told to
men, &c.
Look—
IV. At the design of this.
No doubt—
I. To honour ſhe apostle. Midst the shame, &c., to which he
was exposed.
2. To reward the apostle for the loss of the things he had sacrificed
ſor Jesus.
3. To inspire the joyful hope of the apostle in his arduous career.
Observe—
W. The peril of this.
Verse 7. In danger of being “exalted above measure.”
Become proud, or vain, or self-sufficient. No doubt Satan felt
thus. How often we see this effect produced by riches, rank.
popularity. Sometimes religion is perverted to effect the same.
Spiritual pride, &c. Now, this was the peril involved, which
included his reason, his happiness, his soul.
Notice, then—
VI. How the apostle was preserved.
Verse 7. “And lest,” “a thorn in the flesh,” &c. The word
denotes a prickly briar, sharp, painful. All sorts of guesses have
been made as to what it was. Some have thought it a painful
bodily disease. Defective utterance. Constant attacks of the
evil one. Slanderous oppression of his enemies. False teachers,
&c. God often sends correctives, preservatives. He sees some
in danger of worldliness, and sends adversity. Human popu-
larity and applause, and He allows some slanderous reptile to
crawl over their reputation. Creature idolatry, and He sends
96 - SKETCH YYXVI.
the black postman of death, &c. Hardness and indifference, and
He sends severe and alarming illness to soften, &c.
VII. The results of the Divine arrangement.
Paul refers to—
I. His devotional ardour. Verse 8. Three agonising conflicts.
“Prayed thrice.” -
2. The inward assurance of sufficient grace. Verse 9, &c.
3. /o/ul submission. “Most gladly,” &c.
Learn—
I. How the most eminent are in danger.
2. How the best may suffer.
3. How grace is ever sufficient, &c.
XXXVI.
J O B 'S BITTER EX CLA MATION.
“My soul is weary of my life.”—Joe x. 1.
THE text is the utterance of bitter words, and very forcibly ex-
pressed. No doubt true to the letter. In it there may be much
to be condemned. Job did not always say so. Oh, no He
had been patient, resigned, &c. When God had taken up the
case, and became umpire, he said, “I abhor myself, and repent
in dust and ashes.”
I. Let us see the grounds of this bitter utterance.
Observe—
I. His original condition, and ſhe reverses he had experienced.
(i.) His wealth. Chap. i. 3.
(2.) His domestic joys—unity and Social happiness. Verse 4.
(3.) His own personal preſy. Verse I. God's testimony.
Verse 8.
(4.) The luxury of use/ul goodness. Chap. xxix. I I, 3 I, 32.
JOBS BITTER EXCLA.)/ATIO.V. 97
. (5.) The honour and dignify he enjoyed. Chap. xxix. 7, IO, and
I9, to the end. -
2. Wow look at the extraordinary reverses. Chap. i. I 3—I 5.
Adversity. Verse 16. Calamities. Verse 17. Bereavements.
Verse 18, &c. See his natural sorrow. Chap. ii. 7. Loath-
some disease. Chap. iii. The temptation of his wife. Chap. iv.
The dark insinuations of friends, and their bitter inuendos.
Chap. iv. 7, 8, I I, I4.
Now look at this cup, and these ingredients, any one of them
enough to constrain him to say, “My soul,” &c.
Observe—
II. What has often originated such an exclamation.
We see it exhibited—
1. In the proud and mortified Ahiſhophel. 2 Sam. xvii. 23.
2. In ſhe desponding Elijah. I Kings xix. I–4.
3. In the perfidious /udas. Matt. xxvii., &c.
4. How oyſen manifested in ſhe self-des/royed of our day. “Sorrow
of the world worketh death.’’
Notice—
III. The evil such an exclamation exhibits.
It is—
I. A sin against the Author of ſºft. It is His precious gift to us,
more valuable than gold or rubies.
2. If is a sin against the Divine goodness with the lºſe given. It
began with goodness. Goodness goes before, follows, surrounds.
“Goodness and mercy,” &c.
3. It is a sin against the great cnds ºf lift. Never too long.
No Superfluous years, &c., for its designs and uses. It is a sin–
4. Against our own happiness. This feeling will make any Cup
bitter. The fly in the ointment, &c. The blight, &c. It is a
sin–
5. Agains/ our use/ulness and dissedness fo aſhers. Many need
us—friends, relations, the young, the poor, the Church, the
world, &c.
Observe—
IV. The Divine remedy for this evil.
98 SKETCH XXX ITV.
I. To look wiſhin, and see the vileness, ſhe corrup/ſon, &c. What
repentance necessary. What holiness, &c.
2. Cook up and see mercy, love, pity, waiting for your salvation.
3. Zook/orward and see what is to be done by you. The claims
of God, and the soul.
4. Zook around, and see the suffering, the sad, the desolaſe. How
favoured you are. -
5. Zook beneath. In the world of the lost. Hear the cry,
“Father Abraham, send Lazarus,” &c.
APPLICATION.
I. Seek daily grace.
II. Suppress wicked discontent.
III. Look and live for eternal life.
XXXVII.
THE FALL OF SATAN.
“I beheld Satan as lightning fall from heaven.”—LUKE x. 18.
THE occasion on which the text was uttered. The sending forth
of the seventy. Verse I. Their return and exclamation. Verse
17.
Christ has a prescient view of the entire overthrow of the
devil's kingdom. On another occasion the Saviour referred to
the same subject. “Now shall the prince of this world be cast
out.” John xii. 3 I ; and xvi. I I. See also Rev. xii. 7, &c. Now,
let us consider—
I. The being of Satan.
II. The dominion of Satan.
III. The final overthrow of Satan.
I. The being of Satan.
Now, the being of Satan is assumed in the Bible, as is
THE FAIAE OF SATAA’. 99
God's existence. Arguments are not supplied to prove it. In
the Scriptures this is ever taken for granted. Now, the first
question regards—
I. His personality. Is he a real being, or a symbol of evil 2
Evil personified ? That view is taken by a considerable class.
We adopt the opposite; that is, the real existence of a personal
devil. This is the only view which harmonises with the teachings
of Scripture. For he speaks; he reigns; he tempts; he tries :
he murders. Take Christ's temptation, and just say it was evil,
and not a personal devil. Matt. iv. I, &c. Thus we should
destroy the power and value of the Scriptures. Make the Bible
a Series of myths, &c.
Notice—
2. His various titles. In the text, “Satan ;” that is, adversary.
Devil, Diabolus; that is, accuser. Abaddon, or Apollyon ; that
is, destroyer. He is represented as the angel of the bottom-
less pit; prince of this world; prince of darkness; Belial ; de-
ceiver, dragon; lucifer; liar, and the father of lies; murderer,
&c.
3. His original character and primeval glory. Revelation is
very Scanty; yet the links of this chain seem to be thus given.
Jude 6; John viii. 44. “Abode not in the truth.” “Angels
sinned.” 2 Pet. ii. 4.
II. The dominion of Satan.
(I.) He is ſhe king of the rebel hosts. Rev. ix. I 1.
(2.) His kingdom includes evil spirits and wicked men. Matt. xii.
24–26. See his subjects described, and their union with the
devil affirmed. John viii. 44; Matt. xiii. 38. Now, this kingdom
of the devil—
(I.) /s called the Kingdom of darkness. Ignorance, Superstition,
evil. He is the prince of darkness.
(2.) If includes the whole world. He is described as the satanic
god of this world, &c. I John ii. 16; v. 19.
(3.) Is sustained by his power and craft. Acts xxvi. 18. We
read of his devices, wiles, depths, rage. See 2 Cor. iv. 4.
(4.) He reigns also within the hearts of ſhe wicked. As a spirit,
HOO SKETCH xxx WII.
he has access, and dwells in the souls of men. Very strikingly
exhibited. Eph. ii. 2; Luke xi. 21 ; and see verse 26.
Notice— t
III. The final overthrow of Satan and his kingdom.
(i.) Chrisſ came expressly ſo effect this. “The Son of God was
manifested to destroy,” &c. As such He was declared from the
beginning ; the Seed of the woman; and this had been variously
presented. -
(2.) A'epealed in various scriptural declara/ions. “The God of
peace shall bruise Satan under your feet shortly,” &c.
(3.) Christ entered on ſhe warfare directly in His own person and
work. He expelled demons. He combated and overcame Satan.
He set up His spiritual kingdom, and, just before His death,
exclaimed, “Now is the judgment, or the crisis of this world,”
&c. “Now is the prince of this world cast out.” He spoiled
the powers of darkness on the cross, &c. He rose as a con-
queror. -
(4.) Ay ſhe caecution of Zhe Gospel commission will Saſan's
empire be destroyed. Light, truth, Divine power; all concen-
trated for this end. I Cor. xv. 24, 25.
APPLICATION,
I. How needful to judge rightly of this formidable enemy.
II. To seek the overthrow of his dominion.
III. To believe and hope for its realization. To catch the
vision of the text, and to anticipate it. To be associated with
Christ in His warfare, and the victory. -
IV. To labour to save men from Satan's power and bondage.
7 HE GREAT RACE IOI
XXXVIII.
THE GREAT RACE.
“So run, that ye may obtain.”—1 Co R. ix. 24.
THE apostle often took his illustrations from the Grecian games.
Hence he refers to the ancient wrestlers. “We wrestle not
against,” &c. Eph. vi. 12. So also from the boxers. Verse
26. “So fight I,” &c. Also, he added the great running
matches. Verse 24. In this way Spiritual subjects are rendered
distinct and easy of apprehension. He speaks of the Galatian
Christians, “Ye did run well,” &c. Gal. v. 7. And in the text
he urgeth on the saints of Corinth, “So run,” &c.
Now, in this great race for salvation, observe—
I. The course prescribed.
This must be settled, fixed, defined. Not running anywhere,
&c. Now, the way of salvation is marked out; staked off. Not
in the course of the world ; not in the way of human appoint-
ment; but God's way. “The narrow,” &c. The way of holi-
ness. The way Christ went before us. This course begins by
repentance and faith ; and it is the way of evangelical obedience,
ending in eternal life.
Observe—
II. The entry for the race.
Not a crowd not any one. Anciently there were many
essentials. They were to be free from crime; of good report.
Not slaves. So none can enter the spiritual lists but—
I. Aesſored sinners. Those justified, &c.
2. Genuine believers. As such, accepted of God.
3. The ſreemen of Christ. Made so by the truth.
This entering the lists must be—
(I.) Personal ; the act of the individual.
(2.) Public; no retiredness. All is to be known and manifest.
(3.) With avowed conformi/y to ſhe laws of ſhe race.
III. The race itself.
H O2 SKETCH Y.YX VIII.
Here—
I. Was the preparation. The training. Verse 25. They were
to avoid all excess; all exhausting of the physical powers.
2. The running must be in suitable costume. Garments giving
ease and liberty.
3. Actual everſion. Persistent striving, determined effort, un-
tiring perseverance. -
Observe—
IV. The usual tactics adopted.
I. Freedom from incumbrances. Heb. xii. 2. “Laying aside
every weight,” &c. Avoiding what might hinder and impede.
2. The eye fived on the goal. One object, the end. The result,
the prize.
3. A due estimate of the surrounding spectators. The apostle, in
Heb. xi., refers to these; and then says, Heb. xii. 1, “Seeing we
also are compassed,’’ &c. Angels, holy Spirits, friends, and
Christian ones, gone before. -
4. A remembrance of ſhe prize winners. The heroes and heroines
of the past. Especially the great model exemplar, Jesus Christ.
Looking to Jesus, &c.
Notice—
W. The urgent exhortation.
“So run.” And in order thereto—
1. Let faith be eagle-eyed. -
2. Let hope be radianſ and Örghſ.
3. Zet prayer be constantly presented.
4. Zey ſhe crown be ever anticipated. Oh, yes. See the contrast.
Verse 25. Crown of glory. Life. Eternal glory certain.
APPLICATION.
I. Encourage the racers.
II. Invite all to qualify and join in the contest.
III. Christians are daily nearing the end.
THE CELESTIAL CITP AND IT'S GATES, &c. IO3
XXXIX.
THE CELESTIAL CITY AND ITS GATES, &c.
“And may enter in through the gates into the city.”—REv. xxii. 14.
THE felicitous state of the glorified is represented as a kingdom,
country, land, temple, house. In the text as a city. Jerusalem
was a type of it. It is indeed the city of the great king, the
holy city, the glorious city of God.
I. The city,
I. It is the heavenly city. Chap. xxi. IO. Not of the earth,
though it may have its site here; for it is described as descend-
ing. Still unlike all that we know of the earth. And if here, its
site will be the new earth. Chap. xxi. I.
2. It is the holy city. Chap xxi. Io. The holy Jerusalem. No
tainted air. No pollution. No sinful infirmities, nor dangerous
Serpents, &c. Chap xxi. 27. -
3. It is a populous city. See chap. v. 9, &c., and chap. vii. 9. All
the ancient cities as nothing to the New Jerusalem. Its inhabi-
tants as the stars of heaven and sands of the sea-shore.
4. // is a magnificent city. Here material things are brought to
help us. Observe—
I. J/s lighſ. Chap XXi. I I, and verse 23.
2. It's gaſes. Verse 12,
3. J/s walls. Verse I-4.
4. //s stree/s and ſoundations. Verse 18, &c.
5. It is an everlasting city. Not transient, like Eden, or a for-
feited paradise. Its tree of life, immortality. No curse.
6. A city of infinile delighſ. Intellectual, moral, spiritual, social
Absence of all pain, and presence of all joy. Fruit of life. Rivers
of joy and pleasure. Sights, associates, melodies, Verses 1–5.
Observe—
II. The gates of the city,
The public ways of access. Now, the gates of admission are
connected with the moral state of its inhabitants in the text. The
1O4 SKETCH XXXIX.
twelve gates represent the access from every part into it. The
fitness for those who enter will be the same in each case.
I. The gaſes are ſhe gaſes of holiness. See the text. Obedience,
righteousness; including regeneration and perfect sanctifica-
tion,
2. They are open gaſes. Verse 25. Sin had shut them. Christ
opened them. Open, &c., ye everlasting doors. He entered,
therefore, in the name and for the admission of His people.
3. The gaſes are special. For the Saints only. Redeemed only.
Saved and obedient only. For the guiltiest, if pardoned ; the
vilest, if washed. For the worst, if sanctified. “That they may
enter.’’
III. Our great interest in this city.
It is our privilege now—
I. Zo become acquain/ed wiſh iſ. Scriptures reveal it. We must
study it. Hear and read all that has been written and spoken of
it by patriarchs, Jesus, apostles, &c.
2. We should seek enfranchisemenſ. Become citizens, free
men. Philip. iii. 20 ; Heb. xi. 16, 12, 22. Heirs of God and
of Christ, and thus celestial inheritors, &c. I Pet. i. 3, &c.
3. We should labour ſo aſſain ſo ſhe meetness /or its enjoymen/s.
Knowledge, love, purity.
4. Offen com/empla/e iſ. Especially in the services of religion.
In sadness and trouble. Anticipate it by hopeful praise.
“When I can read my title clear,” &c.
APPLICATION.
I. Invite all to become enrolled, as citizens of heaven.
II. Exhort those who are citizens.
III. Cheer, midst the sorrows of this life, the heirs of glory.
MO TEMPLE IN HEAP.E.V. IG5
XL.
NO TEMPLE IN HEAVEN.
“And I saw no temple therein ; for the Lord God Almighty and the
Lamb are the temple of it.”—RE v. xxi. 22.
How naturally solicitous are we to know the future, to pene-
trate beyond the veil, to draw aside the curtain, &c. Well,
John was favoured with extraordinary visions of the celestial and
the world to come. He beheld a door opened in heaven. Rev.
iv. I. Heard the invitation, “Come up hither,” &c.; and he de-
clares what he saw and heard. Amongst other things, the text
records the absence of a temple in the heavenly Jerusalem.
Observe— -
I. What the text comprises, &c.
II. What it suggests.
Observe—
I. What the text comprises.
I. The absence of a maſer/w/ s/ruc/ure. A “temple;’’ that
is, a temple or even tabernacle, made of earthly materials—Stones,
wood, &c. Now, heaven is a holy, spiritual world. The descrip-
tions given are to aid our views of its preciousness, magnificence,
and glory, but there is no material building, &c.
2. Temples, of course, are limited erec/ions. Set up in prescribed
places, &c. Not so in heaven. There is no part so prescribed.
No specially holy places, All heaven is so. The whole heaven
of heavens is God's sanctum-sancſorum.
3. Zºmples have been iden/ified ºh special dispensa/ions. As
the first and the second temples—but heaven belongs to all the
dispensations—Patriarchal, Mosaic, Prophetical, Christian, &c.
4. Temples had their ſimiſed seasons for holy riſes. Morning and
evening. Great and lesser festivals. But there are no measured
Seasons for holy worship in heaven. The holy ones serve Him
day and night, but special orders and rites not necessary.
5. In Zemples, there is the disſance ºftween the ordinary and
H
IO6 SATETCA/ XZ.
spiri/ual. In this world we see the line of demarcation broad and
deep ; but that distance ceases in heaven. There may be growth
in the knowledge of Science and philosophy, and of religion, but
all will be holy. No distinction between one class of actions and
others.
6. Temples on earth have been for ſhe union of the ſºw and the
severance of ſhe many.
(1.) All could not meet in any one femple. Not space. Mode of
worship not acceptable to all.
(2.) All would not. The spirit of the Jew and Samaritan has
existed in all ages, and exists still. Sects and parties have their
temples to include their own, and to exclude others. No such
temple above. Heaven is the one glorious kingdom. One city,
one house, family, one land, &c. “No temple,’ &c. .
7. Temples convey ſhe idea of the muſable. However massive, they
decay. All is associated with change. Priests, worshippers,
victims, &c. Heaven is the land of the unchanging. Eternal.
The dwelling-place of Jehovah, &c. Abideth for ever and ever.
No decaying temple there.
II. What the text suggests. -
1. The connection he/ween ſhe services of car/h and Zhe worship
of heaven. Present services are connected with our condition
as sinners, and with Christ, as a sacrifice. So will it be in heaven.
Our redemption will be the great song. “Worthy the Lamb
that was slain,” &c.
2. The ſounſain and source of blessedness zt'ſ?/ &c ſhe same. God
and the Lamb. We shall obtain light, and joy, and glory, then as
now, from the eternal font, and through Jesus the one Mediator.
3. The social character of heaven will be perſecſed. Now, our
sanctuaries are the centres of union, the meeting-place of the
good, family compartments; but they are limited and imper-
fect. In heaven they will be perfect–one atmosphere, one
assembly; all bound in the bonds of eternal love.
4. The preparaſion ſor ſhe services of heaven must be comple/ed
Acre. Meet for the inheritance, accepted of God. Savingly in-
terested in Christ. Justified, renewed, Washed, &c.
SA/UZ" /V. . KO7
5. The subject suggests the preciousness oſ our present assemblies.
How needful; how sweet; how refreshing. How constant and
devoted should be our attendance. Our love to them, how ardent,
and like the two Holies in the temple. We have now—
I. The Holy place, &c.
And above—
2. The J/osſ Holy. The veil between, yet nearly connected,
&c. May we pass when the veil is torn by death from the one to
the other
XLI.
S H U T IN.
“And the Lord shut him in.”—GEN. vii. 16.
THE text refers to the Deluge, to the ark, and Noah, &c. Seve-
ral preliminary observations are necessary.
Notice— -
I. The universal corruption of the world.
Chap. vi. 5. A fearful picture. Great wickedness, universal
defilement, and perpetual iniquity.
II. God's resolve to destroy.
Verses 7–I I, &c.
III. God's forbearance and mercy.
The appointment of the ark. A hundred and twenty years'
grace. The preaching of Noah.
IV. The world's continued impenitence.
They did not believe; they did not repent; they were totally
unmoved. Matt. xxiv. 37.
W. The completed ark.
Now Noah entered. Chap, vii. 1. The ſlood began ; but at
this crisis the text is realized.
iI 2
IO8 SKETCH XLI.
Observe, with regard to Noah—
I. The place—it was “the ark.”
Gen. vi. I4.
I. A Divine refuge.
2. An adap/ed refuge.
3. An in/allibly sa/e refuge.
II. Who was shut in 2 “ Noah.”
I. He believed God. Heb. xi. 7.
2. He /eared ſhe threatening.
3. Aſe obeyed /ehovah. With him were his wife, three sons,
and their wives—in all, eight persons.
III. The consequence of being shut in.
I. Peace in the crisis of Zerror.
2. Securi/y in the //ne of des/ruc/ion.
3. Pinal deliverance, and possession of ſhe res/orcd world.
Observe—
IV. The Divine Being was the source of this deliverance.
Jehovah, the Lord, “shut him in.” All of the Lord—the inti-
mation, the direction, the invitation, and the being secured.
Observe—
I. All in Zhe ark ZUere sazed.
2. All 70i/hout perished. Nothing else could save. Skilſ.
energy, flight, &c. So of Christ. All in Christ are saved. All
out of Christ perish. Now, the Divine ark is ready. You are
invited. The door open, &c. “Come thou,” &c.
..S.A. UT OUT. io9
XLII.
-S H U T O U T.
“And while they went to buy, the bridegroom came ; and they that
were ready went in with him to the marriage : and the door was shut.”—
MATT. xxv. Io.
jESUs availed himself of all events, &c., to illustrate the principles
of His kingdom. Marriages in the East are conducted with
great pomp and ceremony. After the ceremonials of the day,
the bridegroom at night was escorted to the residence of the
nuptial pair with torches or lamps. The bidden attendants were
expected to provide themselves with these lights, and be ready,
when the cry was heard, &c., “Behold,”’ &c. Well, a number were
so, and they entered in with the wedding party; but others found
their lamps extinguished, and they could not proceed. They
sought to obtain oil from the others. Verse 8. Were refused.
Then they tried to buy it ; and when they came to join the
party, “the door was shut.” Now, the use we make of this
incident is to notice—
I. That there is a joyous banquet prepared by Christ, the
heavenly Bridegroom.
A royal feast—a marriage feast; an abundant feast ; a feast
for all people. Isa. NNV. 6; Matt. XXii. I, and verses 9, Io.
II. The door to this feast has been opened by Christ.
A free Gospel. An open door. Christ opened it in person.
Sent the invitation to the guests. Urged great earnestness on
the inviters. Matt. Nxii. I, &c.
Observe—
III. Certain things are necessary on the part of the invited.
Faith in the message. Attention and preparation. Readiness
to enter. Garments suitable. Lamp burning.
IV. At the proper period, the door that has been open for
the guests “will be shut.”
H, I O SKETCH XLII.
Now, this is reasonable, necessary. Every one in every state
cannot enter. Without this there would be confusion, &c.
Observe—
V. This door, as applied to the Gospel season—
I. Zs sometimes shut by the de/hronement of reason. Life of sin
ends in insanity. Then the means of religion are useless.
2. Always aſ death. While the lamp holds out, &c. Labourers
in the vineyard. But as the tree leans and falls, it lies, &c.
WI. This shut door is a terrible calamity.
I. Vo of her door of admission.
. If ztill never be re-opened.
Therefore it is evclusion /rom heaven for ever.
VII. The excluded have all the blame of this eternal
calamity.
They are self-lost, self-ruined. This will be one of the bit-
terest ingredients of the lost, &c. The agony of reflected self-
destruction. “I called, but ye refused,’’ &c. “I would,” but
º
“we would not.”
APPLICATION.
This exclusion often arises—
I. From total unconcern.
II. From the influence of temporal things. An absorbing
world.
III. From false views of religion. Expecting irresistible influ-
ences.
IV. From procrastination. Waiting for a more convenient
SeaSOI).
V. A mere formal state. Exhort ; warn ; expostulate. The
door is open now ! Now may be obtained the needed, offered
mercy, grace, and Salvation
CAHA’AST A 7" THE DOOR. I I I
XLIII.
CHRIST AT THE DOOR.
“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.”—RE v. iii. 2 o.
THE Word of God must be expounded legitimately and truly, in
Order that we may clearly know what the Lord reveals. Now,
the text is one of those passages seldom properly applied. The
context will supply the meaning. Let us look at that, and
then—
I. Give the text its legitimate application.
Observe—
I. ZZ is addressed to the Laodicean Church. Verse I 4.
2. The /rue spiritual Church includes all the mystical members oy
Christ's body.
3. Visible Churches have ever included the good and the bad.
Christ's twelve disciples had a Judas among them. Look at the
Corinthian Church. So, see six of the seven Asiatic Churches,
as described by John, in this book.
4. Zukewarmness was the sin of the Laodicean Church. Verse
15. And with this, self-satisfaction, a false estimate of them-
selves. Verse I 7.
5. Observe the Divine counsel given. Verse 18, 19. Then the
address of Christ, “Behold,”’ &c. Now, this address is to the
Church members, &c. Christ promises to have fellowship with
those who would hear and open the door to Him. Let us—
II. Apply the text in its accommodated sense to sinners.
Here is—
I. A similitude. “A door.” This supposes a house. Man is
compared to a house, temple, palace. Now, the door is the
entrance to the house, and that in the text, is “the ear.” “If
any man hear,” &c.
2. The supposition is, haſ Chris/ is sſanding outside. “I Stand
R. I 2 SKETCH YEAZZ.
at the door.” The house is not empty. Satan is within. He
dwells in it, and rules, &c. The world is within. Carnal thoughts,
&c. Imaginations of evil, &c. House of treason and rebellion.
3. Christ knocks aſ the door. It is closed and barred. Now,
He knocks—
(I.) By His daily mercies.
(2.) By the Spirit's strivings.
(3.) By ſhe Scrip/ure's appeals.
(4.) By the preaching of the Gospel.
(5.) By afflictions and bereavements of lift.
(6.) By judgments. Exhibitions of His righteous displeasure.
Notice—
4. His knocking is ſo arrest af/en/ion. “Behold,” &c. How is
it men do not hear Him at once 2 How that He should be
allowed to stand and wait 2
(I.) Wel/, /here is banqueſing within. Revelry, folly, &c.
(2.) Worldly absorp/ion. Mind preoccupied.
(3.) Or deep le/hargy. Soul gross, sleeping, &c. “He that
hath ears,” &c. “O earth,’’ &c.
5. Chris/ knocks /o be heard and admiſſed. He seeks to enter
for our benefit, for He wishes to come in, that He may feast the
Soul with His love and mercy. He will be the heavenly guest,
and eat and drink with His beloved people. Have holy, spiritual
communion with them. The door must, however, be opened.
(I.) Wiſh shame //a/ Chris/ has been Kºp/ ou/ so long.
(2.) Wiſh /ai/h in His person, and grace, and work.
(3.) Wiſh desire //a/ He should be our gues/.
6. Chrisſ will cm/er when ſhe door is opened. “He will come
in,” &c., and not upbraid ; not display His just sense of our
worthlessness, not to condemn, but forgive, and speak peace.
Yet, when entered, He will expel evil guests, sanctify the heart,
and then have sweet fellowship, and “Sup,” &c., with His
people.
Finally, observe Christ's public appeal—“Behold, I stand,”
&c. Behold, ye saints, ye angels; yea, let devils wonder. “I,”
Creator, Lord, Saviour, Judge, “Stand,” supplicate outside,
AyAZUEAVCE OF TRUE CHRISTIAAITP'. I 13
“knock,” so as to show My purpose and will, and man's
responsibility.
APPLICATION.
I. What a wonder of wonders | The Prince of glory at the
doors of our hearts.
II. What a wonder of mercy To come to the worst and the
vilest. .* -
III. What a wonder of baseness, that men should not hear and
open the door
IV. What a wonder of responsibility Now He knocks; it is
in earnest ; but he will not ever do so. Sinners, “Open '' to Him
now ; open with confession and penitential prayer Open, ye
aged, ye young ! Open, every heart I Say, one and all—
“Come quickly in, Thou heavenly guest,
Nor ever hence remove;
But sup with me, and let the feast
Be everlasting love.”
XLIV.
EXALTING AND HUMBLING INFLUENCE OF TRUE
CHRISTIANITY.
“Let the brother of low degree rejoice in that he is exalted : and the
rich, in that he is made low ; because as the flower of the grass he shall
pass away.”—JAMES i. 9, 1 o. tº
CHRISTIANITY recognises two great and sublime facts—the one,
the fatherhood of God; and the other, the one brotherhood of
man. “Our Father, who art,” &c. The text recognises the
joyous nature of true religion. “Rejoice.” This is repeated,
and applied both to the poor and rich; and the reasons are
given in both cases. Now let us look—
I. At the reason for Christ's poor rejoicing.
I I 4 - SKETCA XZ/ I’.
“That they are exalted.”
I. AExalted invardly by the renewal of their nature. All true
growth and elevation, like the sap of the tree, is from within, &c.
2. Evalled outwardly by dominion over self. The true Christian
is under the constraining influence of grace.
3. Evalled in rank by high dignity. God's nobility. The holy
hierarchy of earth. Kings and priests, &c.
4. A valled by communion with the highest intelligences. All be-
lievers have fellowship with the beatified ones, Angels. God.
One grand communion.
5. A valled by the endowment of the best influences. Goodness,
devotion, labours for Christ, workers with God.
6. Evalled by raising them above the femptations of their condi/ion.
Such as envy, covetousness, discontent, &c.
7. Evalled by enabling them to adorn all the relationships of //e.
As parents, servants, subjects.
8. Evalled by raising them ſo ſhe most sub/ime ſºlicity. “In joy
unspeakable,” &c.
9. Evalled by inspiring them with bright hopes of immor/all/y.
Observe— w
II. The reasons for the rejoicing of the rich.
Now, there is a kind of paradox in the text, because they are
“made low.” Not debased, but abased, “Not poor spirited,
but poor in spirit.” Not low graciously, but in Self-prostration
before God. Thus the rich should rejoice because they
21 62— {
I. Delivered from proud sel/-eval/ation.
2. From the fic/i/iousness of worldly distinctions.
3. Because Zhey are com/ormed /o ſhe image of the world's Ke-
deemer. He so infinitely rich, and yet so low.
4. They realize the honours of heaven. Not vain and fictitious,
but real, solid, and enduring.
5. It lays up /or them the /reasures of efferni/y. Riches, glory,
“eternal life.’’ -
6. In weaming Zhem /rom a world //a/ must be abandoned. Pil-
grims and Sojourners, &c.
THE CITP OF DESTRUCTIOA. II 5.
7. By ascending the cross of Jesus to immortal blessedness. Who
So “ humbled himself,” &c., conformed to Christ, whom God hath
highly exalted, &c. So they shall live and reign, and be glori-
fied with Him.
APPLICATION.
I. The glory of Christianity. It embraces the poor, the out-
cast, the despised, and the wretched, &c., as well as the rich.
II. The distinctive duties of the various classes, as supplied
with the means of usefulness and serving God.
III. The felicity of both. One by spiritual exaltation, the other
by Spiritual lowliness. -
XLV.
THE CITY OF DESTRUCTION.
“Up, get ye out of this place; for the Lord will destroy this city.”
GEN. xix. 14. -
Now there is a real moral city of destruction as well as the
ancient city of Sodom. That is the carnal evil state in which all
men are found before they are restored by the grace of God.
Often represented as a “kingdom,” or power of darkness,
called “ the world,” in opposition to the Church of the Lord
Jesus. It is called Nature, in opposition to Grace. Now, the
spiritual city of destruction is—
I. Under the rule and authority of the devil.
The wicked his servants; his children ; Subjects. So Christ
said of the Jews. John viii. 44.
II. This city is in direct hostility and open rebellion to-
wards God.
Where rampant treason and disloyalty are entrenched.
[Many of these discourses may be illustrated by quotations and references
to Bunyan's immortal “Pilgrim.”]
I 16 . SKETCH XI. V.
As Sodom and Gomorrah. All sin and sinners come under
this charge.
III. This city has its laws and statutes. #,
I. But Zhey are all evil. Opposed to God and righteousness.
Laws of Self: self-seeking, self-pleasing.
2. Zaits oſztor/dly honour. False, &c. Fictitious, deceitful, &c.
3. Zaits Q/ pride and arrogance and revenge. Malignity is the
very air of the city.
4. All //e laws are ear/h/y. For the present only and time.
5. Polluſed, in harmony wiſh base passions, &c. Evil world, and
Satan's wiles, &c.
IV. This city has its streets and squares.
It is divided into four parts— -
I. The sceptical parſ. Atheistical Street, Deistical Street, Pan-
theistical Street, Materialistical Street.
2. The proſligaſe parſ. Here is the part of open undisguised
wickedness—Drunken Street, Mocking Street, Filthy Street,
Swearing Street, Dishonest Street, Lewd Street, and others of
that class.
3. Then Zhere is /he worldly par/. Neither infidel nor profligate.
Men of the world who love it, labour for it, idolize it, live for it.
The Psalmist describes them in Ps. xlix. I I — I 3.
4. There is /he/ormally religious par/. Satan cannot extinguish
the religious element in man, so he provides religions for his
votaries—pomp, show, ceremonies, pictures, music, priests, rites,
all to be done for them. Outside, not internal. One imposing
street is the pleasurable street of self-righteousness. See Christ's
account, Luke xviii. IO, &c., and Matt. XXiii. 23, &c.
Observe— +.
W. This city is doomed—will perish.
2 Pet. iii. 6; I John ii. I 5. All who remain in it. This solemn
truth it is necessary that— -
1. We should know. Clearly understand.
2. Believe. And so be powerfully influenced by it. So as to
hear the warning of the text, “Up, get ye out,” &c.
THE SIATATER'S FLIGHT. II 7
XLVI.
THE SINNERS FLIGHT.
“Flee from the wrath to come.”—MATT. iii. 7.
We disjoint the text to get a fragment of it in the form of warn-
ing, admonition, or exhortation. This is to be the language of
the Christian minister to the unconverted. Every man must be
warned to “flee from the Wrath to come, ’’ &c.
Observe—.
I. Who counsels men to flee.
The evangelical preacher. Not Moses, or the Law. They
say “ Do, and live.” But the minister of the Gospel says, “ Flee,
and live,’’ &c. Adam tried to flee and hide himself from God.
Men have in all ages endeavoured to do so. But only the evan-
gelical preacher can rightly counsel, and savingly direct. Hear
the word of the Lord by Ezekiel the prophet, chap. xxxiii. 7, &c.;
Col. i. 28.
II. Whither they are to flee.
All Spots are not safe. In storms men often go into greater
danger. Human expedients are only refuges of lies.
Observe— -
They must flee to the gate of mercy. It is strait, but
Open. There is a passage of deliverance there. For this the
light is provided. Ps. cxix. IOS, and 2 Pet. i. 19. Christ is
the true light. The Gospel gives forth His rays. Light
will not deliver, but shows the way of escape. The gate could
not be found in darkness. We enter the gate itself by conver-
sion and regeneration. The new life. John iii. 3. No other
entrance.
III. From what they were to flee.
“ Wraſh.” The Divine displeasure against sin. The just
punishment of transgression. See Rom. v. 9. Threatened
future wrath “to come.” In the most awful forms of expression.
i I 8 . SKETCH XLVII.
It is obviously absolutely certain, or God would be untrue. Ever-
lasting. Called eternal death. See Rev. xx. 11, &c. “Worm
dieth not.” “Fire unquenchable,” &c.
IV. How they were to flee.
I. Immediately. No time to be lost. Delaying, they may
perish. This hour, &c.
2. Aarnesſ/y. So much is at stake. The soul, future bliss, &c.
3. Prayer/uſ/y. Crying aloud for mercy. We are to seek,
and ask, and knock. “Whosoever shall call,” &c.
4. Resolutely. For the hindrances are many. Sometimes
from wife and children, or neighbours. Many from the world
and the evil one. Or in our own circumstances. We are to—
5. Flee personally. For ourselves, whatever others may do.
Religion is personal. Repentance, faith, &c. So salvation.
APPLICATION.
Observe the sinner's duty and privilege. -
The difficulties of the way should not discourage. Myriads
have fled, and escaped perdition.
All needful and Divine aids are provided. As in the case of
the man-slayer, who fled to the city of refuge, and escaped the
avenger of blood. See Numb. xxxv. 9, &c.
XLVII.
THE BURDENED SINNER.
“Heavy laden "–MATT. xi. 28.
SIN is a crime, a vice, a stain, a disease, a curse ; but it is also
a “burden,” a “weight.” Now, conscience is that faculty in
man that sin oppresses, bruises, &c.
The heathen feel this. Rom. ii. I 5. Now, let us look at it, as
expressed in the text, “heavy laden.”
THE BURDACAVED SI.V.V.E/8. I IQ
I. The Burden itself.
“Heavy laden.” The burden is sin.
I. Zook at the variety if involves. Sins of heart, lip, life, omis-
sion and commission, &c.
2. Look at their number. Ps. xl. 12, and xxxviii. 4. Beyond our
reckoning. “As the hairs of the head,” &c.
3. Their aggravation and ſurpitude. Against light, against
goodness, against long-suffering, against graciousness, against
God, against man, against ourselves.
4. The duraſion of £his burden has been accumulaſing. From the
dawn of infancy. Think of the days, weeks, years. Therefore it
has been—
5. An increasing, ever-growing burden. Every year and day
heavier, Life one series of growing and prevailing iniquities.
6. // is universal. All men are in this state. “None righteous,”
&c. All guilty before God,” &c.
7. A burden from ºthich we cannot rid ourselves. Hence the
anxieties, restlessness, and inward torture. See the heathen are
crushed by it, and their vain remedies. Hear the apostle's ex-
clamation, Rom. vii. 24.
Observe—
II. To many this burden seems unfelt.
Look at the gay, the thoughtless, the worldly. No signs of
their true condition. How is it 2 Spiritual insanity. Madness
is in their hearts. Hear Paul, Acts xxvi. I I ; Eccles. ix. 3.
Prodigal, “came to himself.” The heart becomes spiritually
ossified. ‘‘ Heart of stone,” &c.
III. A knowledge of the burden is obtained by the Word of
God.
Rom. vii. 9. “But when the commandment came, ’’ &c. The
Word is a light to make manifest; a sword to pierce; a hammer
to break. See the three thousand at the day of Pentecost. By
the Word. See Peter's sermon. Smitten, convicted, &c, Contrast
them on the day of Christ's crucifixion, and now when they came
to hear Peter. Then, when the word flashed like lightning, and
rolled as thunder, they cried out, &c. Acts ii. 37, &c.
I2O SKETCH XL VIII.
APPLICATION.
I. Examine yourselves as to the burden Christ refers to. Do
you feel it, &c. 2
2. Do this by the Word of God. Other tests may deceive.
3. Self-infatuation is to be dreaded.
4. To feel the burden is important and essential. No repent-
ance without it, &c.
XLVIII.
THE ANXIOUS INQUIRY.
“Men and brethren, what shall we do *"—Acts i. 37.
TRUE, anxious inquiry is only the result of deep conviction of sin
and its perils. There may be theological inquirers—speculative,
idle and vain ; but these are not spiritual, anxious inquirers. A
man is in difficulties, and he becomes anxious. A man is sick
and is anxious for health. A man is in peril and is anxious to be
rescued. A man is lost, or a mariner, whose vessel, cast on the
coast of Nova Scotia in the midst of a dense fog, becomes
alarmed, &c. A soul convicted. Such as are described in the
text. Look at—
I. The causes of this anxiety.
I. They see now wha! was previously unseen in Zhemselves. God's
law had been unseen. Their transgressions of it. Their
danger thereby, &c. *
2. They /ēel what was unſel/. Disease, plague, burden, misery.
3. They ſºar whal /hey did no/ /čar. Eyes Open to the danger.
The gulf below. The cloud of wrath hovering above them.
4. These changes are al/ri/u/able ſo Zhe Divine Book. God's Word
was expounded and applied, and with this there was the Spirit's
power. Look at the accounts of the Word, Heb. iv. 12.
Notice—
THE AAXIOUS INQUIRP. I 2 I
II. The evidence of this anxiety.
Often—
I. Acc/irememf info soli/ude. As the wounded deer. As sick of the
world and its follies.
2. Conversation with friends. Seeking light and direction and
Sympathy.
3. Prayer and scrip/ure reading. They “cried out.” Prayer is
the very expression of anxiety and of conscious danger.
4. Increasing distress of mind. Great difference in the experience
of true converts. Temperament and other things influence.
Some roar with inward distress, &c. Others are subdued and
quiet, but not less in earnest.
III. The result of this anxiety.
We see often the false judgment of friends. They attribute all
this to mere excitement, &c. -
However, observe—
1. This an viety is ever witnessed by God. Hosea xiv. 8.
2. Heavenly counsellors are provided. In this case Peter. Evan-
gelists and ministers of Jesus. Not Moses, or legalists, but the
Gospel messenger—those expressly appointed by the Lord,
who have been called, qualified, and sent to preach and teach
the way of peace and Salvation. -
3. Adapted /ru/h mus/ be proclaimed. Not theories or specula-
lations, or human devices. The Gospel is that truth. It com-
pletely meets the case. By it hope beams on the soul. This is
the first grand phase of the sinner's experience. To profit by it to
salvation, there must now be humility—willingness to be taught,
&c. Spiritual attention to what is declared. “Hear, and
your souls shall live,” &c. Then there must be obedience
to what is demanded. The simple obedience of faith in
Jesus, &c.
APPLICATION.
I. How needful to test our Souls as to our own experience.
II. Has this anxiety been felt by all present?
§ 22 SKETCH. V.A.A.Y.
III. Have you been anxious to realize salvation ? Deliverance
from your peril.
IV. Have you come to the Gospel for comfort? And thus
have you secured it, and been able to rejoice in the Lord Jesus 2
XLIX.
KNOCKING AT THE GATE OF MERCY.
“Knock, and it shall be opened unto you.”—MATT. vii, 7.
THE sinner, aroused, enlightened, convinced, fleeing for safety,
not refusing Christ, reaches the gate of heavenly mercy ; and
now the words fall on his ear, “Knock,” &c. Let us examine—
I. The door or gate the text supposes.
And it is full of paradoxes. It is a strait gate, and yet wide
enough for the world; so strait, that only by earnest striving we
get through. Wide enough for all degrees of sinners. Too
Strait for sin, however small. The covetous may pass, but not
their covetousness; the liar, but not his falsehoods; the drunk-
ard, but not with his intemperance; the Swearer, but not with
his profanity; the murderer, but not with bloodthirstiness; the
wilest, but not with their impurity.
II. This gate is on the entrance of the new life. *
fnto the kingdom ; into salvation; into the Church ; and thus
at last into heaven.
III. We must come to the gate.
To this it is necessary that we hear of it. Know or under-
stand. Act with decision. When we get to it, especially the
text says— {
TV. Inock.
Prayer is knocking ; and it is obvious we must—
S 2
(). Anock carnesſ/1, with all holy importunity.
THE BO'RDEN GOVE BP LOOKING TO CHRIST. 123
2. Anock repeaſedly, till you have gained attention.
3. Knock and listen. Expect an answer; look for it.
4. Anock and belieze. For the promises are gracious; abun-
tlant, certain ; and the text supplies a sure and direct one. If
we thus knock—
W. It shall be opened.
I. If ever has, ſo //e peni/en/ applicanſ. Gospel record is full of
instances.
2. // crer will. God has said so ; it is His gracious will and
pleasure.
3. J/ ever mus/. For it is associated with His inviolable word,
changeless covenant, and Jesus' precious blood. The Spirit,
too, has been given to make efficient all the means appointed.
APPLICATION. *
How the text has been experienced by all true Christians !
How cheering to every anxious sinner
How sure to every soul who obeys the text
Then “knock,” “now,” “to-night,” and it shall be opened;
and having found admission, then tell others of the way of peace
and Salvation. y
L.
THE BURDEN GONE BY LOOKING TO CHRIST.
“Look unto Me, and be ye saved, all the ends of the earth; for I am.
God, and there is none else.”—Is A. xlv. 22.
SALVATION is deliverance, deliverance of the soul from the burden
of guilt and the wrath to come. This idea we shall keep
before us.
Let us notice—
I. What we require saving from.
I. Z'he burden Q/gºlf. Like a mountain crushing us.
I 2
F24 SKETCAſ Z.
2. The burden. o/ depravity. Defiling us.
3. The burden of condemnation filling us with /error.
4. The burden of Divine wrath ; the righteous penalty of sin.
II. How we are to be saved from it.
i. Vof by zºorks or human meri/.
2
. .Yo! tithou! our own concurrence. We are responsible, and
are addressed as such in the text.
3. Buſ by looking. It is by looking with the eye of misery,
helplessness, and faith. .
4. ZZ is by looking ſo God in Chris/. He alone can save. His
name is the only one in which there is salvation ; so, looking to
Him is the only way to realize it. It is also by the eye of faith,
simply and only, that we can be saved. His name is the only
essentially connected with it. “No other,” &c. Faith the
only eydºy which we simply and only can obtain it.
Now, observe —
III. The certain results.
“Be ye saved.”
I. If ſs God's plan. The Divine system.
2, IA mezer failed. Absolutely infallible.
3. AE is adapted ſo our misery. We can only look, &c.
4. The resul/s are mos/ joyous. “I waited for the Lord,”’ &c.
Ps. X]. I. This looking—
5. Should be done aſ once. While Christ is presented and light
afforded, and opportunity given. “Now."
AIPPLICATION.
I. Salvation is divine.
II. Salvation is near. -
III. Salvation is for all. To the ends of the earth. When
experienced,
IV. God alone should be adored and praised.

TA/E CA/A&MST/AAW S ARMZO UR. 'I 25
LI.
THE CHRISTIAN'S ARMOUR.
“Pat on the whole armour of God, that ye may be able to stand against
the wiles of the devil.”—EPH. vi. 1 1.
A soldier is powerless without armour. He can neither resist
nor fight. Invincible means of defence and positive weapons
are provided for the Christian warrior.
Now, observe— -
I. The Christian's need of armour.
The apostle refers to the “wiles of the devil,” verse I6. Fiery
darts,” &c. I Pet. v. S. So Christ said to Peter, “Simºn, Satan
desireth to have thee,” &c. Now, this enemy is— "
I. A spirit. So is invisible. Swift, &c., Subtle, &c.
2. Power/u/. A mighty foe.
3. J/a/ignan/. Intensely hating God and man and holiness.
4. Fear/ully success/ul. Has myriads under his diabolical sway.
We are not able to contend, &c., alone.
II. The armour provided.
Now it is—
I. Divine “ armour of God.” Not human, &c., but God's.
2. The whole armour is urged in the ſev/. Every part needful,
No Superfluous weapons.
3. ZZ is ſo be taken, put on. Verse I 3.
It is thus described— -
I. Z'he girdle of fruſh keeping ſhe dress close and com/qc/, and
gºng power to the loins. A knowledge of the truth. A sincere
spirit to acquire, retain, and hold it fast. A true devoted heart.
Our first parents gave up the truth and thus fell into Satan's de-
vices and condemnation.
2. The righ/eous breas/plate. It means the “ cuirass,” or coat
of mail, covering from the neck to the thighs. It is Christ's
righteousness upon us. The spirit of righteousness within us.
3. The Gospel sandals. Protecting the feet and legs, giving
* S
I 26 -- SATETCA DMZ.
footing, aiding in marches. It is the Christian acting under the
influence of Gospel principles. Then there was—
4. The invincible shield. Made of wood, or steel, or silver, or
gold, or skin. This is to resist, repel. By “faith, quench,” &c.
5. The essential helmcf. For the head. Both to protect and
adorn. Salvation, or hope of Salvation. I Thess. v. 8. Hope
lifts up the head, &c.
6. The sword of the Spiri/. Here is the offensive or aggressive
weapon. Word of God. We see Christ using it. “It is
written,” &c. Ever sufficient. Then—
7. There is ſhe spiri/ in which iſ is all ſo be used. “All prayer.’’
All kinds of prayer at all times. All earnest, &c., and with this—
8. The vigilance enjoined. “Watching,” &c. Awake, fervent
and persevering to the end.
* APPLICATION.
I. The Christian's peril, how imminent
II. Security, how all-sufficient
III. Exhortation, how necessary to each and all !
LII.
THE FIGHT OF FAITH,
“Fight the good fight of ſaith.”—1 TIM. vi. 12.
THE religion of Jesus is one of love and meekness and peace. The
Christian is a disciple of the Prince of Peace, and he is to follow
peace with all men. But then, quite consistently with this, he is
to war with evil, to resist enemies, “to fight the good fight of
faith,’’ &c. -
Observe—
I, The Christian's life is a real warfare.
There are— - º
I. Zºcal enemies. Satan represented as Apollyon, the accuser,
destroyer, &c. r
7A/E F/GAT OF FAITH. I 27
2. There is a real conflic/. Resisting, attacking, wrestling, Con-
tending, overcoming.
3. There is a real fighting. Christians begin with fighting
for the Captain of Salvation. All are to be soldiers of Christ.
All are called to serve and fight, &c. No exemption or Substitu-
tion in this war.
II. This is a fight of faith, &c.
Not of “sight.” Not visible to the sense.
I. Saſan is flo/ a 7'ſsible enemy ſo ſhe physical cre. A Spiritual
enemy. Not less dangerous on that account, but more SO.
2. The weapons are not such as are seen. Not carnal, but
Spiritual. Moral principles resisting evil.
3. Z%e s/ruggle is in ſhe soul. With the renewed powers of the
inward man. -
4. Our aid is spiri/ual. God's Holy Spirit. His might and
aid. “Fight of faith.” We begin emphatically—
(I.) /ºr /ai/h. On first believing, we take the field,
(2.) Com/inue if Öy ſuſh, and we “s/and ’’ and advance all through
the Chris/ran course. -
(3.) We overcome ºr /ai/h. Every victory is thus attained. Ob-
Serve this is the invulnerable “shield,” &c. Thus, our security is
certain, for by it every part of the enemy is foiled.
III. But it is a good fight.
I. Mol of cºil against good. As Satan's opposition to holiness
and God.
2. Aof 6/e777 ºilh evil, as most of the wars of this world.
3. Altſ of good against evil. Light against darkness. Truth
against error. Holiness and goodness against sin and malignity.
4. Ao calamilies ſollow (his fight. All the results are blessed-
ness. It has no woes in its train.
5. Aoyal//ul soldier perishes. How different to every other war
6. The figh! czer issues in effernal life. The crown, and the reward
of immortal glory.
APPLICATION.
We ask— -
I. Who are fighting 2 To such we say, Be earnest, humble,
prayerful.
I 28 SKETCH Z///.
II. Who will enlist Christ invites. Offers present bounty,
and a glorious reward.
III. It must be fighting or death. Victory or woe. The crown
or perdition.
LIII.
THE VALIANT.
*
“Watch ye, stand fast in the faith, quit you like men, be strong.”
1 COR. xvi. 1 3.
IN the execution of the work of practical religion, many things
are needful. Knowledge, wisdom, prudence, vigilance, &c.;
and also vigour, courage, and Christian manliness. So says the
text.
Observe, in the exemplification of the Christian life—
, We must be strong.
. Divinely. God's power in us. Strengthened by His might.
Graciously. God's favour and love inspiring us with vigour.
. Believingly. Strong in faith, trust, reliance.
4. Devoſedly. By fervent prayer. Holding God's promise
and pleading it.
II. We must be firm.
“Stand fast,” &c.
1. Decision is essential. Wavering, destructive. .
2. If is decision in the /ai/h. Holding it, avowing it, growing
in it.
III. We must have holy manliness.
“Quit you like men.”
1. Not vacillating, bul resolved as men.
2. Wol ſearing, but valianſ as men.
3. Not ſainting, but persevering, &c.
IV. We must be vigilant. aº
STABILITP, CONSTAVCF, AND EſſCZATIO.V. 129
“Watch ye,” &c. All in vain without this.
1. Vigilant over ourselves. As to our hearts and spirits, life's
tempers, &c.
2. As to the world. Its snares, gins, allurements.
3. As ſo the Prince of Evil. Watch against his Surprises, against
his desperate attacks, against his wiles. Watching for seasons
of profit, progress, &c.
APPLICATION.
Observe— *
I. The necessity of the whole of this discipline.
II. The blessed results, growth, progress, &c.
III. The Christian must ponder the terms and the reward.
“Count the cost,” and then act with courage and resolution.
LIX.
STABILITY, CONSTANCY, AND EMULATION
ENJOINED.
“Let us hold fast the profession of our faith without wavering ; for He is
faithful that promised,” &c. —HEB. x. 23.
B, referring to verse 22, we have a clear exhibition of the Chris-
tian renewed, living by faith and professing it by baptism.
Well, then, our text is introduced to induce Christian con–
stancy, and a life worthy of Christ and His religion.
Observe— -
I. The apostle enjoins stability as to the Christian profession.
1. Chrisſ demands ſhe fro/ession ºf our /a:/h. It is to be open,
before men. Self-denying, bearing the cross, and holy, imitating
His example. Matt. xvi. 24.
2. This profession mus/ &e main/ained. “Hold fast,” &c. There
is danger of giving it up. The world may try and bribe. Satan
will tempt. The heart may deceive. Some of Christ's disciples
130 SKATCH I./I.
left Him. John vi. 66. Hear Paul. I Tim. i. 20 ; 2 Tim. iv. IO;
Pet. xxi. 2, 21. Now, to avoid apostasy, we are to hold fast the
profession by prayer and by faith. The just live and stand by
faith. “Stand fast,” &c. By holy vigilance. The caution is
enforced “without wavering,’’’ either by the allurements or
threatenings to which we are exposed.
II. The apostle urges holy incitement.
“Let us consider.’’ ‘‘To provoke,” &c., incite. Now, we do
this—
I. By an inci/ing civample. A loving spirit, a good benevolent
life. “To love and good works,” &c. -
2. By urgenſ appeals. “Exhorting,” &c., entreating.
3. Wise consideraſion is enjoined. Consider, &c., one another ;
one another's gifts, means, opportunities. Carry out the law of
adaptation ; getting every one into the right place and for the
right work. The apostle urges, in order to both of these—
III. Constancy in the use of the public means of grace.
“Not forsaking,” &c. The public means are for our—
(i.) Increase of Knowledge, to educate the Soul for God and
eternity.
(2.) The grow/h of /ai/h. Here the aliment of faith is pro-
vided.
(3.) The esſablishmen/ in /he fru/h. That we may be settled
and grounded. -
(4.) Inspiring with zeal. So that the fire may not go out.
(5.) Comforting in sorrow. Wiping away the tears of sadness.
(6.) Cheering in templaſions. As what should be expected, &c.
Here we have sympathy, prayers, and union. How Christ
honoured the means, &c. Not to forsake the assembling, &c.—
(I.) For ſhe sake of gain. As many do, who prefer gain to
godliness.
(2.) For ſhe sake of case. Yielding to our indolent nature.
(3.) For ſhe sake of politeness. Man-pleasing.
(4.) For the sake of avoiding ridicule or persecu/ion. For public
worship has often been placed under ban.
(5.) For ſhe sake of worldly pleasure.
GOD CARRIZVG OA. THE GOOD WORA. 131
(6.) Through greaſ apparent difficulties. Obstacles which pre-
sent themselves.
(7.) Through uncom/or/able ſeelings, depression, &c.
(8.) Through pe//, or real offences. As the manner of “some '’
is. Some have always been careless, lukewarm, lethargic, &c.
Observe, finally, how the whole is solemnly enforced. “And
so much the more, as ye see the day,” &c. Now, this day—
1. J/g// Ze Zhe day of persecution. When they would be scat-
tered abroad.
2. The day of afflic/ion, when /hey could no! assemble.
3. The day of dea/h, ending Zheir proba/ion.
4. The day of judgment, when the accounts must be reſidered.
Now, here we learn—
1. The importance of Christian consis/ency and stabili'i'.
2. The muſual du/y of Chris/ians ſo one ano/her. Exciting and
exhorting. :
3. The cons/aſſif regard /o ſhe public services of religion. Pro-
fession, honour, comfort, profit, safety—all demand it.
LV.
GOD CARRYING ON THE GOOD WORK.
“Being confident of this very thing, that He which hath begun a good
work in you will perform it until the day of Jesus Christ.”—PHIL. i. 6.
RELIGION is a divine operation in the soul—the removal of evil
and the implantation of good, drying up the stream of poison
and death, and the letting into the heart the waters of life and
salvation. But this work of inward religion must not only be
commenced by God, but He must continue it, and conduct it on
to completion, This is the assurance the apostle gives the Phi-
lippian Christians: “Being confident,” &c.
Observe—
A 32 SKETCAEI L V.
I. What true religión in the heart is.
“A good work.”
I. It is a work. God's workmanship. His creation ; His
temple.
2. // is an inward (Cork. In the heart. His work in the soul.
The circumcision of the spirit. The divine seed in the mind. The
new heart of flesh.
3. It is a good work—
(I.) Morally, it is true holiness, comprising the putting away
of evil. Pardon, regeneration, sanctification, &c.
(2.) Good as it is happy, giving real “blessedness '' to the
partaker. The soul's sunshine and rest.
(3.) It is good, as it is useful. The leprous are now clean.
Now the stagnant waters are dried up, and living springs
opened. Curse, now a blessing ; poisonous tree, now a good
tree ; lion, now a lamb.
Notice—
II. The Author of this good work.
“He ; ” that is, God. The whole Godhead.
1. The Father's love. “He so loved,” &c. “God, of His
mercy and grace, hath saved you.”
2. The Son is our /ćedeemer. Loved us, “ died for us,” &c.
But the inward work is especially the work—
3. Of the Holy Spiriſ. He illuminates, dispels darkness, con-
victs of sin, &c.; quickens to a new life, renews and makes
spiritual, sanctifies and makes holy, preserves to eternal life.
Now, this work is never self-begun. No man begins it; God is
ever the Author.
III. The Divine Author of the work will assuredly carry it
cm and finish it. - -
I. He can do so. Greater than our enemies. If He can de-
liver the sinner, He can save the believer. God all-sufficient.
2. He will do if. It is His delight. He has put it in His cove-
nant; He has pledged His word in great and precious pro-
mises; given his oath, &c. His Son pleads. He will do it—
3. To ſhe day of Jesus Chris/. When Jesus shall triumph, &c.
TA/E SEEN AAWD THE UAVSEEZV. I 33
The grand day of His second appearing, &c. Then He will
own, confess, and crown with eternal glory.
APPLICATION.
I. The subject, how cheering !
II. No ground for presumption ; for we also must “work out
our salvation, &c., by prayers, tears, Self-denial, &c.
III. It should lead to loving diligence.
IV. Who desires to be the subjects of this gracious work 2
Who feels a need of it, and is willing that the work should,
without further delay, begin 2.
5 *
LVI.
THE SEEN AND THE UNSEEN.
“While we look not at the things which are seen, but at the things
which are not seen : for the things which are seen are temporal, but the
things which are not seen are eternal.”—2 CoR. iv. 18. *
MAN belongs both to the present and future; to this world and
the next ; to time and eternity. To neglect either, he inflicts
wrong upon himself. To be absorbed in the one and neglect the
other is unwise, but to prefer the visible and the transient to the
invisible and eternal is folly of the most fatal kind. Let us, then,
look—
I. At the seen, its place, and its claims.
II. At the unseen and its place and claims,
I. The seen and its place and claims.
The seen relates to this world. Now, look at man, and you
will see he stands obviously—
I. Connected with it. The world is visible, he has eyes;
palpable, he has senses; material, and he has a body.
2. The seen is not evil. The world magnificent. Full of lessons.
All deserving attention ; reflection. Full of God. “Declares
His glory,” &c. -
iſ 34 - SKETCH / 17.
3. The seen has real good to bestow. Blessings for the body. The
•earth, air, Sea, &c. Also for the mind. Here we have what
will sustain life; sweeten it; improve it.
4. The seen ought not to be despised. Folly and wickedness of
'monks and anchorites, who live and act in the teeth of the
Divine goodness. God’s blessings are to be enjoyed. This is
expressed. It is God’s will we should enjoy the seen. Be
happy, &c.
5. Puł Żhe seen is no/ /he chieſ good. It is more for the outward
and intellectual man. It has nothing for the moral nature;
nothing for the purely spiritual part of man ; nothing for guilty,
anxious sinners.
6. And the seen is no/ permanenſ. “Temporal ; ' not commen-
surate with the desires or durability of the soul. We want not
only real and adequate, but abiding good. Men, for this we
must leave the seen, &c. The philosopher, the poet, and the
worldly—all must abandon it. Well, now let us turn—
II. To the unseen and its place and claims.
Now, the unseen includes—
I. The inz'ſsible God. The Creator, Architect, Governor, Pre-
server. But, in the world, you see the picture, not the artist,
&c.; the temple, not the builder.
2. The inſºle world. World to come. Veiled. Hidden.
Which is unknown to us experimentally. No living eye hath
seen it; no foot trodden it; no ear heard it, &c.; no mind dis-
tinctly comprehended it, &c.
3. Pe/ ſhe unseem has been revealed. In part, by prophets to
holy men of old; more fully, &c., by Christ Jesus. In this revela-
tion, heaven has been opened to us; the door thrown back by
Christ. By John, it was visionally seen.
4. Wow, in /he unseen world, provision has been made /or man.
For his residence : A home, a family, kindred associations. For
his perfection : The maturing of his lofty powers. For his
blessedness: Perfect fruition of God.
5. This invisible world we realize Öy /ai/h. See Heb. xi. IO.
Faith is the eye of the soul. Heb. xi. I 3, &c.
TA/E ZO VE OF ..]/OATEP’. I 35
6. This invisible world ought ſo everſ the chief influence tºfon us.
We need not be indifferent to the other; but this is to be first,
and highest, and most powerful, because of the contrast. This
world is earthly, that heavenly; this full of evil, that of good;
this at best mixed, that pure and unmixed ; this the way, that the
end ; this perishing, and that eternal.
APPLICATION.
I. We overcome the world's allurements by looking to the
Ulſ).Séen.
II. We chasten, also, its sorrows thus. Feel as pilgrims, &c.
III. We are resigned to its afflictions and crosses.
IV. Are thereby, by God's spirit, meetened for the eternal.
LVII.
THE LOVE OF MONEY.
“For the love of money is the root of all evil; which while some
coveted after, they have erred from the faith, and pierced themselves
through with many sorrows.”—1 TIM. vi. Io.
THE text brings before us one special danger, and that is the
love of money; and expresses, in the most forcible form, its de-
structive tendency. But that the subject may not be misunder-
stood, let us— -
I. Guard the subject from mistakes.
I. It is not evil ſo have money in possession. For there have
been many rich good men, as Abraham, Job, David, Solomon, &c.
2. Nor is iſ wrong ſo have a proper es/imate of money. Scripture
says, “Money is a defence.” “Answereth all things,” &c. It
may be a great blessing to Ourselves and others. Nor is it
wrong—
3. To be diligent in ob/aining it. The diligent hand maketh
rich. Sloth and indolence are evils that lead to poverty and
suffering. Are ever condemned by Scripture,
I 36 SKETCA / I’II.
4. Wor is iſ evil ſo be economical in using it. Avoiding luxuries,
extravagance, and waste, &c. Nor is it wrong—
5. In making prudent preparaſion for the /u/ure. Wisdom sug-
gests this. Benefit Societies, insurance, &c., for sickness, &c.,
are all evidences of discretion. Nor is it wrong.
6. To use money /or our com/or/able enjoymen/. Eccles. v. 18.
Observe—
II. The nature of the evil stated in the text.
Mark—
I. It is the loſe of money. Not money, but the heart's love of
it. A strong, deep, fixed love of money.
2. This love of money will be exhibited in "arious /orms—
(I.) In an ardenſ, ſeverish desire ſo 60/ain iſ. The heart set on
it. Some “Will be rich.’’
(2.) /n making if the chief clemen/ of happiness.
(3.) In core/ously seeking iſs increase by ſoil and sacrifice of heal//.
(4.) In ſhe pain /el/ in is benezo/en/ employmen/. Indisposition
beneficially to expand it.
Observe—
III. The extreme evil of this love of money.
The root of all evil. Not literally, as it would not, of course,
apply to extravagance, &c., Vanity, dissipation, &c. But it is—
(1.) A very comprehensive evil. Including many germs of
iniquity. g
(2.) A general, almos/ universal evil.
( 3.) A mosſ calamſ/ous evil. Look at it.
1. The cºil iſsc/ involves idolatry. Displacing God from the
soul. Making it an idol's temple. Enthroning money. Col. iii. 5;
Job xxxi. 24. This is grossidolatry, not less so than the worship
of the sun, or stars, or graven idols.
2. It is /he degradation of ſhe soul. Casting down the loſty
ethereal spirit, to live grovelling in the dust.
3. I, § a cruel enemy ſo mankind. Robs the poor and needy.
The foe of our unfortunate fellow-creatures. It robs God of His
just rights. -r-
4. // is often ſhe incifer to the vilest crimes. Leading to dis-
THE THREE EZE)/EWTS OF TRUE RELIGION. 137
honesty, oppression, perjury, murder, fratricide, brother-murder,
parricide, parent-murder, infanticide, child-murder.
5. This evil is evhibited in ſhe ferrible incidents of Bible record.
Lot's wife. Looking, lingering, and cleaving to her possessions,
&c. Achan. Josh. vii. 20–25. Gehazi. 2 Kings v. 20–27.
Simon Magus. Acts viii. 20. Ananias and Sapphira. Acts
v. 1, &c. Demas. Acts iv. IO. The most striking of all, Judas.
See Matt. xxvii. 3, 6.
6. This evil necessarily plunges ſhe soul info perdition. Excludes
eligion, hardens the heart, and unfits for every department of
Christ's service, and shuts out of heaven.
§
APPLICATION.
Let us now see—
I. The remedy. The love of God and the Divine blessing—
the true riches of His grace, &c.
II. The reasons of preference for these. It is true wisdom ;
they only give real enjoyment, lead to eternal life, and thus to
the immortal riches of glory.
III. Let it admonish all of the peril to which they are exposed.
And never more so than in this age of speculation and rage for
earthly mammon.
LVIII.
THE THREE ELEMENTS OF TRUE RELIGION. T.
“If ye know these things, happy are ye if ye do them.”—John xiii. 17.
THE text exhibits the three consecutive elements of spiritual piety.
It begins with evangelical knowledge, leading to right obedience
and producing real and abiding happiness. Pure religion is here
graphically exhibited as consisting—
I. In spiritual knowledge.
“If ye know,” &c. Ignorance is darkness, misery, ruin. It is
not a knowledge of all theology, nor of the mysteries of Chris-
tianity, but a knowledge—
R
I 38 ,SKETCH / ITV/.
O/ ourselves. Our sin, guilt, misery, peril, helplessness.
Of God's mercy revealed in the Holy Scripture.
Of Chris/’s person and work. As our Mediator, our “way,”
“hope,” “sacrifice,” “advocate.’ Our example, teacher,
Lord.
4. A spiri/ual realization of our inſeresſ in Christ. As saved, ac-
cepted, justified. Knowing Jesus as our wisdom, righteousness,
sanctification, &c. A consciousness that Christ is dwelling in our
hearts by faith, as the hope of glory.
True religion consists—
II. In evangelical obedience.
“If ye do them.” Every part of religion is practical and
personal. Repentance is so. Faith is a work God requires
us to do. Keeping His commandments—the divine pre-
cepts of love, goodness, prayer, self-denial, &c. Knowing,
speaking, professing, will not avail. Now, the obedience
so essential must be evangelical. Not as the ground of accept-
ance, but the evidence of it. Not the foundation, but the Super-
struction. Not the root, but the fruit. The result and evidence
of faith. Faith without works is dead. Doing God's will from
the heart, doing it with Christian humility, doing it in the strength
Christ supplies, and doing it as revealed in the Divine Word.
Then true religion is exhibited—
III. In its felicity.
“If ye know,” &c., and do them, “happy are ye,’’ &c.
I. A happy re/rospec/. Once blind, they now see. Once near the
pit, now delivered. Once heirs of wrath, now heirs of God, and
joint heirs with Christ.
2. Happy enjoyments. The love of good in the soul. The favour
of Christ, enjoyed by His Spirit. The comforts of the Holy
Ghost, &c.
3. Happiness of inward harmony. The Soul at peace. Filled
with joy and delight. - -
4. Happiness of heavenly prospec/s. Heirs of heaven, knowing
that in heaven they have a better and enduring Substance. All
this is supplemented by—
.
3
y
->
OA ERA'OA'S A B O Ú7" A&EL/G/O.V. I 39
5. The benign aspects of the Divine providence. All things work-
ing for good, &c. “All are yours,” &c.
APPLICATION.
I. These three elements are essential to true religion. Know-
ledge, obedience, happiness. All go together. Disjointed, they
cannot end in Salvation.
II. Something radically wrong, if any of them should be
wanting.
III. The Gospel supplies both the knowledge and the motive to
obedience, as well as grounds of joy, God's favour, which is the
radiant bliss and Sunshine of the Soul.
LIX.
ON ERRORS ABOUT RELIGION.
(No. I.)
“Do not err, my beloved brethren.”—JAMES i. 16.
LET us look at error as it stands opposed to the system of saving
religion, as revealed in the Word of God. We have no standing
appeal but the Scriptures; and hence, to those who forsake the
truth, we might say, “Ye do err, not knowing the Scriptures.”
This discourse is preliminary, and will be designed as a map of
the country we shall try to traverse.
Observe—
I. How do errors in religion generally arise ?
I. By going ſo human authorifies for our belieſ. Making void
the commandments of God by traditions. Christ often dwells on
this. The great sin of the Pharisees, &c. So of all in every
age. Take the Romanist of the present day. Bible and Mass-
book. Decrees of councils. So, all systems of divinity may be
true, or not, or partly, &c. “To the law and to the testimony,”
&c.
2. By confounding the teaching of ſhe Holy Scriptures /hemselves.
K 2
I4O SATETCH Z/X.
Going to Genesis and Exodus, &c., instead of the Gospels. To
Abraham, Moses, and the old prophets, instead of to Christ and
the apostles. Here we should have Judaism and Christianity
one confused mixture.
3. By a cursory and insufficienſ knowledge o/ /he Bible. Say we
abide by it. Well, so far good; but it must be read and studied.
We must Search the Scriptures, test, try; not be satisfied with
glimpses; not stray lessons; not fragmentary portions.
4. By cherishing a spiri/ of lav indifference ſo Dºme fru/h.
Supposing it unimportant or not essential, feeling no anxiety
or strong desire about it. Treat it as a matter of indifference, &c.
5. By only regarding the one side of Scrip/ure /caching. This is
the chief source of our sects, &c. Say, for instance, the two
poles of Unitarianism and Swedenborgianism, with regard to
Christ's person. Only humanity says one. Only God says the
other. So on faith and works, &c.
II. Why we should be anxious to avoid errors in religion.
1. Error is evil as opposed to truth. It is disease, not health,
blindness, &c. It is poison, not food ; darkness, not light;
misery, not blessedness; ruin, it may be, and not salvation.
2. Errors in religion are most ſo be deprecaſed, because here Zhe
soul and elernity are concerned. The highest and grandest Con-
cerns of man.
3. Errors in religion may be ſalal. All errors on vital truths
must be so. Gal. i. 9. So said Paul to the Jews. How Jude
warns the early Christians, and then exhorts Verses 17, 20.
“Contend earnestly,” &c. Only one saving foundation, the
Lord Jesus Christ.
4. Errors in religion ſo us are wiſhouf evºuse. May not be
absolutely so to heathens, Mahomedans, Romanists, and others.
But we have the true light, the Word, in all its clearness and
fulness. Hear Peter. 2 Pet. i. 19.
III. Then why and how shall we carry out the exhorta-
tion of the text?
1. Why? For all the reasons we have stated, and also for—
(1.) The honour of Christ. His glory is concerned especially,
OA EAA’OA'S MAV RAEZ/G/OM. I4 I
(2.) The well-being of mankind, equally for our times and
the generation following. Martyrs died for it. Shall we be in-
different and unconcerned about it 2
2. Hozº, P
(I.) Clearly recognising the importance of the truth. Seek-
ing a sincere state of heart and mind for it.
(2.) Labouring to secure it. “Buy the truth,” &c. “Valiant ’’
for it.
(3.) Conscientiously hand if down to our children and children's
children. So Timothy. I Tim. i. 18; and 2 Tim. i. 13, &c.
So the command. Deut. iv. 9; vi. 6.
APPLICATION.
I. The varied forms of error must have careful consideration.
II. We will look at some of the errors in succeeding dis-
COUllTSCS.
III. Then we will observe its more striking phases, as exhi-
bited in some of the “isms ’’ of the day.
LX.
ON ERRORS IN RELIGION.
(No. II.)
“Pure religion.”—JAMES i. 27.
WE considered, in the previous discourse, the general subject of
errors, &c. We will now look at the mistakes which are of a
general kind, and which are extensively prevalent, especially
those as to what true religion is.
Now, observe religion is often—
I. Confounded with religious belief.
An orthodox Creed. We admit the importance of this; but it
is not religion. Some would take the Athanasian. Others the
apostles'. The latter is unquestionably excellent. Well, but does
I 42 SKETCH /X.
an admission or reiteration of a creed constitute religion ?
Surely not. Others confound religion with—
II. Outward ceremonials.
Now, these may be true and scriptural or not. Baptism of
any of the varied kinds, as to the subjects and modes and pur-
port. Open profession of Christianity, observance of the Lord's
Supper, constant worship and regard to God's house, reverence
for the Christian Sabbath, &c., these, at best, are means only,
not religion. Others confound religion—
III. With doing our duty to others.
Now, here is really one part of religion, but only one part.
But when is this really done º Take your children as an ex-
ample. You work for them, &c. Anxious to educate them,
provide for their future. But do you show them the way to
heaven Really and constantly pray for them, &c. : Even if
you do this, it is not the whole of religion. You regard only
One of the great commandments. So to servants, or to masters.
So to all Society, the erring, &c. A spiritual state of heart is
needful to do our duty, &c.; and a heart right with regard to
God, as well as men. Others confound religion with—
IW. Kindness and almsgiving.
The picture grows on us. How lovely is kindness How
noble to give, to be generous, unselfish But is it religion ?
Paul draws a portrait of this. I Cor. xiii. 3. Your kindness
may be constitutional. It may be ostentatious. At best, it can
only be one part. But others—
W. Confound true religion with religious gifts and talents.
The gift of knowledge. Clear head and lucid understanding.
Eloquent utterance. Ready tongue, especially in good things.
Gift of teaching, or preaching. Gift of prayer, or praise. These
may and ought to be the fruits of religion. The streams. But
all these may be purely natural. Taught, learned. Monks, &c.
We again refer to Paul. I Cor. xiii. I. 2. So Christ declares
of some in the great day. “We have prophesied,” &c. Reli-
gion is confounded often—
ERRORS RESPECTI.VG 7"HE DIVIVE BAEIWG, 143
WI. With austerity of life and personal sacrifices, &c.
Romanism here stands first. Self-righteousness here has the
fair field. The Pharisee did a great deal of this. “I fast twice
in the week,” &c. But how futile is all this, when considered as
true religion. Any amount of this cannot constitute acceptable
piety.
Observe, religion is often confounded—
VII. With great enthusiasm, and a loud and flaming pro-
fession. -
See our zeal. Hear our prayers. Observe our fastings
“The temple of the Lord,” Sc. A rage for proselytism, &c.
Mait. Nxiii. I 5. Now, in conclusion—
I. See hoto all /hese scººn /a/ures may evi's/ withouf conversion,
regeneration, without humble faith in Christ, or spiritual love to
(iod.
2. How we should ſesſ and prove ourse/res. Examine yourselves,
&c. Know yourselves,” &c.
3. Hear the J/asſer. Except ye receive the kingdom of God
as a little child :'' and, Lo, the kingdom of God is within
_row, ' ' &c.
LXI.
ERRORS RESPECTING THE DIVINE BEING.
(No. III.)
“The Lord is good to all ; and His tender mercies are over all His
works.”—Ps. cxlv. 9.
RIGHT views of God are most important. Our religion will
necessarily be the reflection of them. Our spirit, our hopes or
fears will be influenced, &c. Nations always are as the gods
they worship. For the moral character of God, we must go to
His Word. Our text is an epitome. -
I. Let us see what it means. -
The goodness or benevolence of God is that which makes Him
I 44 SKETCH ZX/.
the Source of blessing or happiness to His creatures. The emo-
tional perfections of Deity, seeking the enjoyment of His creatures.
It takes in kindness, goodwill, love, benignity, &c. In our text,
it includes mercy, kindness to the guilty and miserable. “His
tender mercies,” &c. Now, observe this view of God is the doc-
trine of all dispensations—
I. See God as man's crea/or. Gen. i. 26–28.
2. Aſcar God under the law. Exod. xxxiii. 18; xxxiv. 6, &c.
3. In the age of Solomon and ſhe Zemple. 2 Chron. v. 13.
4. The prophe/ Mahum saying, “The Lord is good; a strong-
hold,”’ &c. 2 Chron. v. 1–7.
5. Aozº, hear ſhe apos/ſe /o/in. “God is love.” Paul—“God is
rich in mercy.” Eph. ii. 4. James—“The Lord is very pitiful,
and of tender mercy.” James v. II. “Longsuffering,’’ &c.;
not willing that any should perish. Pet. ii. 3–9. Now, before
we leave this view of God, see the extent of the Divine goodness.
‘‘To all.’’ ‘‘ Over all.” It must be SO. God is infinite, and
His goodness and love are thus unbounded. “A Sea without a
bottom, or a shore, ’’ &c. And see its duration. “From ever-
lasting to everlasting.” “Endureth for ever.” Unchanging
and eternal.
II. What views of God are inconsistent with this portrait,
and therefore necessarily erroneous. *
I. The view /ha/ represem/s God as possessing implaca/e wra/h.
This is the opposite pole; never can harmonize, and thus is, of
necessity, false. He hateth all evil, but His mercy embraces all
sinners.
2. Views which represen/ God's goodness as par/a/ and ſimiſed.
Flatly contradicting the text and the passages we have quoted.
3. Views of ſhe Divine reprobative decrees. By which men have
been unconditionally appointed, or left by God to perish for ever.
This is at total variance with the text.
4. Views which represen/ God's goodness as only ob/ainable (0.
sacrifice. That God would not be good to sinners until Christ
appeased His wrath, by pouring out His heart's blood, &c. How
opposite to the Saviour's declaration, that “ God so loved the
AA’A’OA'S A&ESA’ECTIA G THE ZO/IZAVE BAE/VG. I.45
world, that He gave His only-begotten Son,” &c. Christ is the
effect, not the cause, &c., of the Divine mercy. The channel in
which it flows, not the spring, and where it rises.
5. Thal God can be made good by some acts or ceremonies of ours.
Tears, penance, &c. How futile! We may come to it by tears,
repentance, and faith ; but there it was in God before we wept,
&c.
6. That God will only be good, in ſhe highesſ sense, ſo a zery ſettſ.
But the Scriptures say, “The earth is full of it.” “He delighteth
in mercy.” Wills that none should perish, &c. Such, then, is
the great goodness of God. His true merciful character.
APPLICATION.
If so—
I. Then even reason says, Adore Him.
II. Gratitude says, Love, praise, and serve Him. We say to
all—
III. Come to Him by faith. Trust Him with all your hearts,
and evermore, &c.
IV. Love says, Delight in Him. Be filled with His complacent
favour.
V. Wonder—marvels at it. “Herein is love, ’’ &c. “God
commendeth His love to us,’’ &c. “The Father sent the Son,”
&c. “It passeth knowledge.” Here is redemption's rock.
Eternal, immutable, &c. “O give thanks,” &c.
VI. Jesus is the grand unspeakable manifestation of it. ‘‘ God,
in Christ, reconciling the world unto Himself,” &c. 2 Cor. v.
I9, &c.
I 46 SKETCAſ ZX//
LXII.
ERRORS RESPECTING MAN'S MORAL CONDITION.
(No. IV.)
“For as by one man's disobedience many were made sinners, so by the
obedience of one shall many be made righteous.”—ROM. v. 19.
MAN is not now in the condition in which he was created. Reason
says not. A perfect God would make perfect creatures. Re-
velation settles the subject. “God made man upright,” &c. “So
God created man,” &c. Gen. i. 26. Humanity is obviously
fallen and degenerate. Well, observe in the text the bad fruit
of this tree traced to the root, the corrupt stream to the fountain.
I. : Man's original disobedience.
Adam's course and transgression.
1. The his/ory is minuſely given. Account simple, clear. Gen.
iii. I, &c.
2. The ſaw he broke was jus/, reasonable, and good.
3. He had perſecſ capaciły Zo obey. Easy to do so, for his nature
was in harmony with God and His will.
4. He had a ſpee will ſo stand or ſall. No responsibility had it
not been so. Gen. ii. 16, &c.
5. J/am disobeyed, so says ſhe lev/. Willingly, by assent and
consent, and by act and deed.
Observe—
II. The immediate results on the original transgressions.
We see these as shown—
I. In darkness oſ mind.
Anzºard condemna/ion and /ear.
Expulsion /rom paradise.
Jºvcessive /oi/.
. Evposure ſo dea/h. Gen. iii. I9.
III. The subsequent effects on his posterity.
“Many were made sinners.” Now, here is the door by which
errors have entered. It is Sometimes said—
1. Thaſ all posſeri/y personally were involved in his sin. So became
2.
:
ERRORS RESPECTIVG JIA.V'S CONDITION. 147
affected with the original transgression. Now, this is not said in
the text. Verses 12, 14. Here a distinction is introduced. It is
not said guilty thus of the original sin.
2. That all his posſerity became caposed ſo his penal/r. But his
penalty was twofold, moral and physical. Now, Paul only refers
to the physical, natural death. Verse 12. It is said besides—
3. That all his posſerify became by his sin /o/ally corrup/. Now,
here truth is distorted into error. Adam's nature became de-
praved, morally diseased, and so all his posterity. Holiness
could not result from diseased parentage, and this, of course, is
universal, but not total in an absolute sense, for Jesus attests the
opposite of little children, &c. Mark X. I4. It is Said–
4. That even in/anſs dring are evposed ſo ſhe moral penal/y of Zhe
of iginal /ransgression. Say the natural penalty, death, and it is
true. Say moral penalty of Adam's sin, and it outrages our
sense of what is just and right.
1. Inſan/ children cannot Zhus have his sºn.
2. Vof a word abou! /hose dying in in/ancy ſºng losſ.
3. Chris/ /augh/ //e zery opposi/e. Matt. Nviii. I, &c.; Matt. xix.
14. So the text does not say by Adam's sin aſ were made, or
all became sinners, but “many;” that is, those who lived to an
age of accountability, and then personally transgressed. Infants
are involved in physical Suffering and death, as the recipients of
man's sinful and corrupt nature ; but the Divine mercy by Christ's
mediation secures to them all the benefits of His boundless mercy,
and eternal life. We See, then— .#
I. Our ruin Öy ſhe firs/ /ransgression. We are the children of
rebels, traitors, &c., involved in their misery.
2. Ji', see, Zoo, our positively erºſ flaſure. Depraved, &c.
3. JP, see ſhe remedy in Chris/. The Second Adam.
4. Our obliga/ion ſo have /ai/h in Him, &nd Zhus ſo secure our
salvaſion ſhrough ſhe riches ºf His grace.
I48 SATEZ'CA /Ai///
LXIII.
ERRORS RESPECTING CHRIST'S PERSON
AND WORK.
(No. V.)
“For the love of Christ constraineth us; because we thus judge, that if
one died for all, then were all dead.”–2 CoR. v. 14.
HAVING Surveyed the fall, ruin, and helplessness of humanity,
Paul adds—“To wit, that God was in Christ, reconciling the
world unto Himself, not imputing their trespasses unto them;
and hath Committed unto us the word of reconciliation.” Verse
19. We ask—What has been done for it? By whom 2 In what
way, and to what extent 2 The ruin was total and universal.
Was the redemption less 2 Our text says no. But let us look—
I. At the person of the Redeemer.
Christ the anointed. But priests and prophets were so set
apart. But Jesus is the Son of God, the only-begotten of the
Father. Here we rise higher than the human. Here the Arian
steps in and avers Christ's pre-existent state, &c. But in verse
I9 it is said “God was in Christ,” not by Christ. Christ claimed
divine Oneness: “I and the Father are one,” &c. Paul gives
Him equality with God. Philip. ii. 5, &c. Angels worship Him.
Heb. i. 6; Rev. v. I I, &c. In Timothy this full view is given.
I Tim. iii. I6.
II. As our Redeemer, what did Jesus do 2
“He died for us.” He was of necessity, in order thereto–
I. Incarnate /or us. “Manifest in the flesh.”
2. Zived /or us. Christ's life on earth.
3. A servan//or us. Came to minister.
4. A /eacher. Sent to reveal and instruct.
5. An example. His whole spirit and conduct. But the climax
and end of all was, “He died.” “Was obedient unto death,
even to the death of the cross.” Let us look at prophecy.
Isa. liii. 3—IO. Hence the Baptist refers to Christ as the “Lamb
AAA’ OA'S A&ESPECTI.VG CA/R/S 7. I49
of God.” Hear Jesus Himself. “Thus it was written,” &c.
Luke xxiv. 46. Paul says, “ Christ died for the ungodly,” &c.
Peter—“He bore our sins, &c., on the tree.” John states that
“He hath redeemed us by His blood.”
III. What did Christ's death effect?
I. It displayed God's greaf love to sinners. “Herein is love,” &c.
2. If removed all obs/acles ſo our righ/cous salvaſion. Truth,
justice, holiness, law, &c.
3. It brought the offer of pardon ſo ſhe guilty. Now, it is de-
clared we have “redemption in His blood, even the forgive-
ness,’’ &c.
4. It secured ſhe gift ºf Zhe Holy Ghosſ. “He led captivity cap-
tive,’ &c. Eph. iv. 8, &c.
5. Opened the Kingdom of heaven to all beliezers. Now, one grand
question more—
IV. For whom, or to what extent, did Christ effect this 2
Is not the text conclusive 2 Christ died ‘‘ for all.” For “all were
dead.” Reconciling the ‘‘ world,” &c. Lamb slain for “the
world.” Hear Christ. John iii. I4—17. Kosmos, the word in
the original for world, signifies the whole of this world. Not
“State,” not “age,” not “a people,” &c. Then are not all limita-
tion views short of the truth 2 But you object, All are not saved. So
the text distinctly involves this idea. Only those who receive the
word of reconciliation, only those who accept the message of
life, are truly saved and reconciled to God, &c. Paul explains this
fully. I Tim. iv. IO. Here salvation is obtained, sent, offered.
Despisers and rejectors perish. Then Christ died in vain 2 No.
For His death for all condemns the rejector for his unbelief. He
has now no excuse. Lost through his wicked unbelief. Christ
died that all who believed should not perish, &c. So, like the
brazen serpent, “those only who looked were saved.”
APPLICATION.
I. In Christ’s person and work all believers should exult.
II. Christ’s love should constrain all who profess His name.
III. We are commanded in His great commission to publish
His gracious gospel to every creature.
I 50 SATE 7"CA /XII .
LXIV.
ERRORS AS TO THE CALLS OF THE GOSPEL.
(No. VI.)
“Whereunto He called you by our Gospel, to the obtaining of the glory
of our Lord Jesus Christ.”—2 THESS. ii. 14.
“Wherefore the rather, brethren, give diligence to make your calling and
election sure; for if ye do these things ye shall never fail.”—2 PET. i. 10.
WE do not touch on the word “election,” except to define what
scriptural election is. It is God's sovereign choice of all believers
in Christ, and their exalted enfranchisement, with all the bless-
ings of the Gospel. I Pet. i. 2. Now, the “calling '' in the text
goes before the election. It is necessary to it. See Rom. viii. 30.
The calling in the text is to be made sure or effectual. Now, let
us look--
I. At the Gospel call.
It is the invitation of Divine mercy to accept the blessings of
salvation. Now, this call—
I. Is one of sovereign mercy. Mercy for mercy's sake. God
was under no obligation. The act of His rich grace, to offer
to save any—to pardon any.
2. It is most /ree and open. Not clogged by difficulties. “Ho,
every one,” &c. “Come unto Me,” &c. “If any man thirst,” &c.
3. It is most earnesſ and pressing. Ministers are to invite, per-
suade, compel, &c. No doubt of God's sincerity.
4. If is universal. Christ says He came to “call sinners.” Every
class, order, degree. The message is to all the world, and every
creature. Now, this is the call. How is it—
II. To be made sure ?
The processes are these :-
I. If must be heard. How can they believe in Him of whom
they have not heard? “O earth,” &c. “Hear,” &c. “If any
man hath ears,” &c.
2. If must be unders/ood. The truth must be comprehended.
AAA’OA'S AS TO 7A/E. G. O.S.A’/º/L. I 5 ſ
3. I/ must be believed. Truth only realizes it. Matthew believed,
Saul believed, the Samaritans believed. See this fully presented
by Paul, Rom. x. I2, &c. Thus we obtain the mercy, the par-
don, the acceptance, &c.
4. // mus! be re/ained. Profession of faith held fast. Christ ac-
cepted. Then Jesus says to such, “Abide in Me,” &c. The
Gospel believed, and the faith held fast. That we remain Christ's
disciples and continue our profession, and abide in His love.
Now, observe—
III. The provision made for us to make the calling sure.
I. The Divine Spirit aſ/ends /he Gospel. “Our Gospel came
not,” &c. “Lo, I am with you,” &c.
2. The gift of ſhe Spiri/ is ob/ained by believing ſhe call. See the
connection. Acts ii. 38. .
3. Obedience ſo ſhe call inves/s us with all ſhe blessings and priº-
ſeges of Zhe Gospel. We become sons of God. John i. 12. Ob-
tain justification, regeneration, sanctification, eternal life. Now.
the errors sometimes taught are—
(I.) That there are two kinds of calls, general and special.
(2.) That all men may have the first, but others only the
second.
(3.) That the call is ever irresistible. Not so ; for it is written,
“Ye do always resist the Holy Ghost, as your fathers did,” &c.
Acts vii. 5 I. So said Christ : “I would have gathered you,
but ye would not.” Matt. xxiii. 37. Hence the solemn question,
What shall be the end of those who obey not the Gospel, &c. 2
“Ye will not come,” &c. “I called, but ye refused,”’ &c.
APPLICATION.
I. To us the gracious call has come.
II. Now it may be accepted. “To-day,” &c.
III. It should be by all to whom it is sent.
IV. The unbelieving and disobedient have no excuse. God is
rich in mercy. “Whosoever shall call,” &c. “But he that
believeth not,’’ &c.
I 52 SKETCA /X V.
LXV.
REGENERATION AS REVEALED IN THE HOLY
SCRIPTURES.
(No. VII.)
“Not by works of righteousness which we have done, but according to
His mercy He saved us by the washing of regeneration, and renewing of
the Holy Spirit.”—TITUs iii. 5.
5 5
THE word “regeneration '' is only twice used in the Bible. In
two different senses. Matt. xix. 28. In the text, it refers to the
entire renewal of the heart, &c. The errors on this subject are,
Such as regeneration by baptism, or ecclesiastical regeneration,
by which persons are brought into the visible Church. But it is
needless to controvert these in any other way than the exposition
of the text.
Observe—
I. Regeneration in its nature.
I. Jº is ſhe commencemen/ of a new being. The same as “born
again.” It is called a “creation,” new life. “Alive from the
dead.” “Quickened,”’ &c. “Raised from the dead,” &c.
2. // is a mezº) maſure. Old man crucified. Put off. So that it
is distinguished from all that pertains to the flesh, and entirely
regards the moral man. Now, this new nature— -
(1.) Is spiritual. Born of the Spirit. The apostle speaks of
those that are Spiritual, &c.
(2.) Holy. Not an intellectual, but moral change of the heart,
&c. Renewed in true holiness.
. (3.) It is Divine. Partakers of the Divine nature. Not the
HDivine essence; but God's moral character. As Adam had it,
and as restored in Christ. -
(4.) It is perfect. Just as a child is a perfect human being.
Does not admit of degrees. Born at once. Growth afterwards.
III. Observe the necessity for regeneration.
This arises from—
1. Our corrup/, depraved sta/e. Unfitness for God's Service and
family. In that state can neither serve nor please God.
THE UVERAE/VG A/O.V/7'OR. H 53
2. From ſhe character of the ſuſure life. Heaven is holy. No
impure thing can enter. No disqualification for it but moral
evil.
3. From the spiritual nature of Chrisſ’s Kingdom here. One is
the preparation for the other. The holy, and most holy. This
necessity—
4. /s universal. All ages, countries, conditions. No substitute
for it. Not self-righteousness or self-reformation ; not cere-
monies or ordinances. Baptismal regeneration is an absurdity.
Not sacrifices. Look at David's prayer. The prophets’ declara-
tions. PS. li. IO; Jer. xxxii. 39; Ezek. xxxvi. 25, 26. Here is
both the symbol and the realization. Our Lord's testimony.
John iii. 3.
APPLICATION.
Observe the means provided for our regeneration—
1. The Word to give light.
ll. The Spirit to give life.
III. The abundant grace to bestow both.
Finally, the importance of avoiding all counterfeits. The
grand test. Rom. viii. 9, 14, 16. Outward evidences. I John
iv. 7, 12. Also, chap. v. I–4.
LXVI.
THE UNERRING MONITOR.
“And thine ears shall hear a word behind thee, saying, This is the
way, walk ye in it, when ye turn to the right hand, and when ye turn to
the left.”—ISA. xxx. 21.
LET us look at the text, as giving Spiritual direction to all who
are seeking the way everlasting.
Observe—
I. There is a way from earth to heaven,
I. It is divine, God’s constructing, Way of the Lord.
L
I54 SKETCH ZX II.
2. ZZ is ancienſ. Open to Abel, patriarchs, &c.
3. It is revealed. In the Word'of God, fully and clearly.
4. It is one. Only one way. There is distinct unity in religion.
One God, one Mediator, one Covenant, one “way.”
5. If is direcſ. Not involved or crooked.
6. // is circumscribed. Not any part of it open and left to in-
genuity, or skill, or caprice. Said to be a narrow way. Too
Strait for sin and the world. A royal highway. Isa. xxxv. 8, &c.
II. From this way there are many diverging paths.
The text refers to two, right and left.
I. The right hand path is, adding to God's me/hod of salvaſion.
Ceremonies, institutions, penances, self-righteousness, &c.; all
wrong, and tending to evil. In addition to Divine confession,
there is often added human. To Divine services, human tra-
ditions. To Divine truth, human notions, &c. Then there
is—
2. The 1977 hand. Which involves omissions. Neglecting Di-
vine things. Giving up Divine ordinances, services, means,
duties. Leaving out the exercises of family or closet devotion,
&c. In the text, we see—
3. 7/ere is a fendency /o/urn ſo ſhe righ/ or lº/7. In Some, a
constitutional tendency to do so. In others, circumstantial ten-
dencies arising out of places, persons, influences, &c.
Now, observe—
III. The means provided for our security.
“The Word.” The Divine and Holy Scriptures. Especially
the Gospel word.
1. An im/alli/e word. For it is God's.
2. Ziving word. Spirit and life belong to the Gospel.
3. A speaking word. It addresses the ear and the heart,
“saying.” It speaks as its own “oracle : " it speaks by the
ministry of the Gospel; it speaks by the Divine Spirit's influence
and operation. Now, we should—
1. Place ourselves under its guidance. It must be our counsellor,
leader. “What saith the Scriptures 2 ''
2. We must care/u/ly lis/en. Hear, hearken earnestly.
TAWE SO/ASMAW ADMOAVITYOAV. I 55
3. Follow is directions. We must be “doers of the word,”
&c.
APPLICATION.
I. How thankful we should be for it !
II. How docile and teachable under it ! .
III. How prayerful and reliant on it !
IV. How perilous to neglect it !
V. How fatal to turn out of it, either to the right or left
LXVII.
THE SOLEMN ADMONITION.
“See that ye refuse not Him that speaketh. For if they escaped not
who refused Him that spake on earth, much more shall not we escape, if
we turn away from Him that speaketh from heaven.”—HEB. xii. 25.
THE text contains a most momentous admonition, and enforces it
by a reference to a solemn Old Testament incident, by which the
admonition is powerfully enjoined.
Observe—
I. God spake once by Moses.
He was an extraordinary servant of God. Think of his
sublime call. Exod. iii. 1, &c. His Divine mission ; miraculous
qualifications. Sent to Pharaoh. Then appointed to be the
leading prophet and lawgiver to Israel. As such, he uttered
God’s words. Reference is made to the giving of the law. See
Exod. xix. 16, &c. The people seemed willing to obey. Exod.
Xxiv. 3, 7. -
II. Yet some did reject the words of Moses.
“Refused.” Moses had been communing with God forty
days, &c. And now, read the record of the rebellion and mad-
ness of the people. Exod. xxxii. I, &c.; verse 7, &c. Moses
L 2
I 56 SKETCH ZX VIII.
pleaded. Seemed to prevail. But the rebellious did not escape.
Chap. XXXii. 28, 35 ; I Cor. X. I.
Notice—
III. God has spoken to us by the Lord Jesus Christ.
Of Him, observe—
I. The dignity of His person. From heaven. The Lord. The
Son of God. Not a servant.
2. His subjects. Gracious, and not legal.
3. The promises He gave. Richer, fuller, &c.
4. The manner of His speaking. More loving and tender.
5. The design grander. Eternal glory, &c. A celestial inherit-
ance. We are not to refuse Him, but to hear with attention.
To believe with our hearts; obey in our lives. We ought not,
because it is reasonable ; beneficial, and essential to obey. If
we do refuse, we cannot escape. The sin is greater, the sen-
tence more terrible, and the wrath more fearful.
APPLICATION.
I. Invite, warn, &c., the careless and unconcerned.
II. Appeal to those who are undecided.
III. Cheer the earnest inquirer.
LXVIII.
TERMS OF CHRISTIAN DISCIPLESHIP.
“So likewise, whosoever he be of you that forsaketh not all that he hath,
he cannot be My disciple.”—LUKE xiv. 33.
THE things of earth must be subordinated to the things of the
soul and the realities of ete, nity; and so entirely, that the
strongest forms of speech are employed to represent it. We
must deny ourselves and forsake all, if we would follow Christ
and have the blessings of His Salvation. Such is the spirit of the
text.
7'EA’A/S OF CAA"/ST/AAW DISC/P/LACSA/IP. I 57
Observe—
I. The character referred to.
A disciple of Christ, one of Christ's learners, a scholar of
His school; a professor of Christ's religion. Being taught of
Christ. His holy lessons of truth and love. Following Christ
by a hearty, earnest obedience. Now, discipleship includes
Divine knowledge; having faith, and sincere obedience to the
Lord. Christian discipleship is obviously necessary to peace of
mind; to acceptance with God; to present and eternal Sal-
vation.
Observe—
II. The terms of discipleship.
It begins with—
I. Forsaking. We must abandon Satanic Service, the drudgery
of the world, and living to self.
2. Then, besides, ſhere is ſhe subordination of of her ſhings. Now,
it will be seen it is not to be taken literally, but comparatively.
Others must have love, but it must be less love. Filial and con-
jugal affection are good, but still they must be subordinated to
the love of Christ.
3. There is ſhe conditional sacrifice of of her things for Chrisſ.
“Forsake all; '' that is, incompatible with Christ and His ser-
vice. Honours, pleasures, wealth, liberty, or, if needs be, life
itself. All these may be jeopardized by openly following Christ,
and, if needful, must be given up.
Now, observe—
III. The absolute fixedness of these terms.
I. As ſo the extenſ. “All that he hath.” No evasion pos-
sible ; no compromise admissible ; no excuse allowable.
Notice—
2. Its universal application. “Whosoever,” young or old, rich
or poor, feeble or strong, timid or bold; whosoever, of any age
or land.
Observe—
3. If is solemn and irrevocable. May not, but “cannot,’” Im.
possible ! How stringent How solemn !
158 SKETCH ZXI.Y.
APPLICATION.
I. Are you Christ's disciples on these terms ? If not.—
II. Will you now become so 2 What does Christ offer in
return ? Salvation, with eternal glory, &c.
III. Compare the demands and offers of other claimants, and
then consider and decide.
LXIX.
FRAIL MAN NOT TO BE TRUSTED IN.
“Cease ye from man, whose breath is in his nostrils; for wherein is he to
be accounted of P’’—Is A. ii. 22.
THE text concludes a most magnificent description of the glory
of God and the impotence of man. Verses Io, I 7, &c. Then
the text is the logical sequence, “Cease ye,” &c. An abundant
reason is found in the next chapter iii. I–3. Our text and these
verses should be read in connection, and so the subject specially
requires it.
Observe—
I. That men may be endowed with rich and varied talents
and distinctions.
One grand identity and resemblance with the utmost variety.
Men of Herculean prowess, as Samson, &c.; men of marvellous
daring, as Alexander, Cyrus, Napoleon, Wellington ; men of
judicial wisdom, knowledge of law, &c.; men inspired to teach
religion and predict the future, as the seers, &c., holy prophets;
men of virtue, caring for the common weal; the prudent, men
of discretion and caution ; hoary-headed men, linking past and
present generations; men chosen to command, captains, &c.;
men of general repute, distinction, honour, &c.; men chosen to
adjudicate and give advice; conscientious men, of sterling and
inviolable integrity; men of mechanical skill and artistic ability;
FRAIZ 1/AN WOT TO BE TRUSTED IN 159
the Cunning artificer, &c.; lastly, men of eloquence and powerful
address, as Demosthenes and others among the Greeks, Cicero
among the Latins, Apollos in the Early Church, Chatham,
Burke, &c., in our own land.
II. That all men, however distinguished, are fragile and
mortal,
“Breath is in his nostrils.”
I. See how this is in harmony with ſhe account of his creaſion.
Gen. ii. 7.
2. How philosophically /rue. Man lives by breathing ; breath-
ing in the vital air; breathing out the air used and vitiated,
JLiving and dying every moment. The air-cells of the lungs are
about one-thousandth of an inch in diameter, and a hundred
million in number. They present a surface equal to the whole
external skin, or twenty-one thousand square inches.
3. This representa/ion exhibits ſhe uncertain continuation of lift.
Only one breath at once. A thousand things may interrupt it.
An insect; a particle of food; sudden joy; bad air, &c.
4. Old age presents /he influence of ſºcłkness with regard to
brea/hing. Original vigour of the lungs declining, &c.
5. Aſ death breathing ceases. The last breath, and man expires.
6. This frail and dying condiſſion belongs ſo all men. “Man.”
The species,—of all countries, ages, classes, however great,
useful, aged.
Observe, then—
III. The wise and reasonable conclusion of the text.
“Cease ye,” &c. This is explained by the Psalmist. Ps. cxlvi.
3, 4. We should and ought—
(I.) To recognise talent and greatness.
(2.) We should honour it.
(3.) Greatly value it, and—
(4.) When removed, mourn its loss. But all this is compatible
with “ceasing ; ' ' that is, not trusting in man. For—
I. The wisest men may err.
2. The best of men do wrong.
3. All men will die. Now, if we cease from men—
I6O. - SAT/'TCA/ ZXX.
I. We shall avoid man-idolatry.
2. Make God our hope.
3. Adhere to principles which are immortal. Truth, fidelity.
liberty, goodness; these ever live. They are God's gifts to man-
4. Jesus our Saviour stands in direct contrast to all others.
“Jesus Christ, the same yesterday, to-day, and for ever.” “I
am Alpha and Omega.”
LXX.
THE SOUL’S NEW-YEAR'S INQUIRY.
“What shall I render unto the Lord for all His benefits towards mc *
I will pay my vows unto the Lord, now in the presence of all His people.”
—PS. cxvi. 1 2, 14.
AT this season of the year all classes of persons take a review of
the past. All offices, all in trade, educationalists, &c. Christians.
should not be behind in this important course. Israelites were
exhorted to remember all the way the Lord had led them.
Now, I suppose this work to have been done, and then the in-
quiry of the text seems the natural result. We have the sum-
ming up of the whole in the sanctuary of the Lord, and each
devoutly asking “What shall I render,’ &c. -
Observe—
I. The multitudinous blessings received.
“All His benefits.” We must arrange and classify God's
bounties even to have any idea of their vastness and worth.
For instance—
1. The benefi/s /or ſhe sus/enance o/ ſhe body. Food, raiment,
home, health, &c.
2. Aenefits /or ſhe mind. Resources of knowledge and wis-
dom, books, and intellectual enjoyments.
3. Benefi/s /or ſhe soul. Religious advantages. The Scrip-
THE SOCZ'S AEP PAAA”.S ZVOCZR I. I6 ſ
tures, the Sabbaths, the sanctuary, the throne of grace. The
Lord Jesus in all His offices and work. The Holy Spirit. Sup-
plies of grace, comforts, joys, hopes.
4. Sanctified affic/ions. Light in darkness. Restoring bless-
ings, renewed mercies, &c., support, solace, &c. The Psalmist
says, “ All His benefits.” Monthly, weekly, daily, hourly, mo–
mentarily. More than we can recollect or number if we would.
Such is the rapid outline to help us, &c.
Then notice—
II. The appropriate inquiry instituted.
“What shall I render 2'' It is obvious these benefits have
involved obligations, &c. Now, this inquiry is right and proper.
What shall be the answer 2 The donor must tell us.
I. He demands //ie rendering of //e hear/. First of all He says,
You are mine. I made, preserved, redeemed, called, saved,
blessed you, &c. “My Son, give me thine heart.” “I beseech,”
&c. Rom. Nii. I.
2. He demands /rue gra/i/ude. Thanksgiving is to be offered
to the Lord. In everything give thanks. The mouth's utterance.
The hand uplifted. The soul Overflowing. All within us, &c.
See Ps. ciii. 1, &c. How sweetly beautiful
3. He demands cheer/ul service. We are His to serve. His
service is our duty, privilege, joy, blessedness. We should serve
God acceptably, constantly, reverently, wholly.
4. He demands liberal beneficence. He is good to us, that we
may be good to others. His benefits to us, not to be hoarded :
if so, like the manna it will become corrupt and breed worms,
&c. See Exod. Nvi. 16–2O. So, Christ's love to us is to be
the model of our love to the brethren. If any man ‘‘hath this
world’s goods,” &c. Now, this return of beneficence requires
special attention ; for, in doing this—
(1.) It is to follow the claims of justice.
(2.) It should be proportionate to our mercies.
(3.) It should be systematic and regular.
(4.) Willing and cheerful.
(5.) Humble and thankful.
# 62 SKETCH /XY.
5. He demands zealous concern for His glory. Not our own
glory, but Christ’s. Glorying in, and glorifying God. Seeking
His glory, personal holiness, personal labour. Parents, teachers,
Church members, talents, gifts, &c., should be the Lord's.
6. He demands unshaken frus/. God wants to be trusted. He
asks for it. He claims it. Does He not deserve it 2 Isa.
xxvi. 3, &c. See Philip. iv. 6; Heb. xiii. 5, &c. We now
inquire—
& III. Will you thus render to the Lord for all His benefits,
C. :
I. Is iſ not reasonable P Can any one object 2 If so, how, or
On what principles 2
2. Will iſ not be sa/es/ 2 If you do not, he may cease to
bestow. If so, what will you do? He may even punish
yOu. -
3. Will iſ not be ſhe happiest course 2 Is not gratitude happi-
ness? Is not God's service so 2 In keeping His command-
ments, &c. 2 Are not God's people a “blessed people’’’
4. Will if not be most profitable P He may give more grace.
He says, “To him that hath shall be given.” Yes, this is the
way of spiritual prosperity. Now, let me ask each to take the
text into his lips, and pronounce it before the Lord.
CONCLUSION.
I. Let the minister do so.
II. Let the members do so.
III. Let the general hearers do so. Yes, “one and all ” do
so. Amen. - *
THE SAIAWT'S GRATEFUL A&ESO/L VE.S. I63
LXXI.
THE SAINT'S GRATEFUL RESOLVES.
“I will take the cup of salvation, and call on the name of the Lord.
I will pay my vows unto the Lord, now in the presence of all His people.”
—PS. cxvi. 1 3, 14.
WE previously noticed the grateful inquiry as given in verse 12,
and we showed some general modes of exhibiting true gratitude.
We now desire to exhibit the special way of showing it the
Psalmist determines to adopt, and this includes three distinct
lines of action—
I. “To fake ſhe cup,” &c.
2. To call upon God's name, and—
3. Publicly ſo pay his zows ſo ſhe Zord. Now, let us follow out
this resolve of the Psalmist, and observe—
I. His resolution as to the cup of salvation.
Among the various ancient offerings was that of the drink
offering. Numb. xxvii. 7. But this, like every other service,
was typical ; and hence we have Christ using the cup in the in-
stitution of the sacred Supper, and that cup was symbolical of
the blood He was about to shed. Now, this is indeed mystically
the cup of salvation, and has two different applications—
I. Zook at if as the afoning cup of salvaſion. Jesus uses the very
word in His agony. See Luke XXii. 20, 42. This cup was the
cup of the atoning blood. The offering of Christ's soul. “Now
He trod the wine-press,” &c. Let us look at the contents of this
cup. Humiliation, grief, anguish, Soul-darkness, &c. Matt. NNVi.
38, &c. See also verse 3 I. Was it not in this awful agony that
Christ's soul was made an offering for sin. Well, this cup—
2. We must fake. That is, appropriate it. We must receive
the atonement. It has been made, it is Ours; but we must
realize it by faith. Then—
3. The cup of salvaſion may be considered as the cup of blessing
which comes to us as believers. I Cor, x. 16. What blessing
164 SKETCH ZXXI.
Redemption, redemption in His blood; and in this redemption
there is forgiveness, peace, sanctification, eternal life. Now, in
taking the cup of the atonement, we receive all the blessings
therein contained, &c. So that gratitude says, “I will take,”
&c. This we must do humbly, penitently, believingly, and as
Our Sole hope.
Observe—
II. The resolution as to prayer.
“I will call,” &c. A soul forgiven and cleansed by sacrificial
blood is a praying Soul.
I. Prayer is commected wiſh saving /ai/h. “Whosoever shall
call,” &c. Faith and prayer ever dwell together.
2. Prayer seeks God's direc/ing will and providence. “Lord, what
wouldst Thou,” &c. 2 “Thou shalt guide me,” &c.
3. Prayer asks grace /o be /ai/h/ul. Christ ever taught this.
There is grace sufficient, but it is obtained by prayer. “Let us
come boldly,” &c. He giveth more grace, &c.
4. Prayer Zo sancſ;/j. all //e du/ies 0///ie Chris/ian /i/. Asking
God to accept us, then our offerings. To bless us, and make us
blessings. Praying always, &c.
Notice— -
III. The public payment of vows.
Vows are either pious resolves made in Secret, or openly
pronounced.
1. There are vows of dedica/ion. When we resolved to be the
Lord's. See Isa. xliv, 5.
2. Vows of obedience. As in the case of Israel. Exod. xxiv. 7.
“All,” &c.
3. Iows of special praise, &c. Verse 17.
4. Vows of special offerings. Psalm lºvi. 13, &c. Vows must
be paid ; that is, right vows. Not rash ones, like Jephtha's, &c.
Norwicked ones, like those of the Jews, &c. Acts xxiii. 14. They
should also be publicly paid. In the “Lord's house.” Before
His people. Honouring God in public. How specially all this
applies to the service of the Lord's table
I. Here we realize by faith the death of Christ.
SO.]/E RE4SO.VS FOR //RAF//G/O.V., &c. 165
2. Here we appropriate the blessings of Salvation.
3. Here we seek, by prayer, the Divine grace.
4. Here we pay and renew our vows, before His people.
How wise, safe, and blessed thus to begin the new year ! Appeal
to all, &c.
LNNII.
SOME REASONS FOR THE EXTENSIVE IRRELIGION
OF THE MASSES OF THE PEOPLE.
“Is there no balm in Gilead 2 Is there no physician there 2 Why
then is not the health of the daughter of my people recovered?”—JER.
Vll i. 2 2.
THE prophet is referring to the degeneracy and misery of the
Jews. But we take the text, to ask the same question respecting
the moral state of the masses of the people in our highly favoured
land. In doing so, it may be necessary to look—
I. At our moral and evangelical resources.
I. Vo country in ſhe world in all respects equal in privileges.
Ours the land of light and mercies.
2. No age comparable to ſhi's. Just look—
(I.) At the plenitude of the word of God. The Holy Scrip-
tures, so abundant and cheap.
(2.) Good books. Periodical literature. For a penny, or little
more, a home may have a week's religious reading.
(3.) An evangelical ministry. In the State Church and out
of it.
(4.) A rich variety of social institutions. The Christian Young
Men's Association. Youth's Association. City Missions. Scrip-
ture Readers. Temperance Institutions. Open-air Services.
Tract and kindred societies. Observe, notwithstanding all these—
II, The fearful evils which still exist.
I66 SATETCH ZXXIV.
Of these we may—
I. Aotice avowed infidelity. Every form of scepticism.
2. The general neglect of Divine worship. Whole families, &c.,
especially in London, where probably a million of souls are in
this state of total neglect of the house of God.
3. Prevailing crime. Daily disclosures, &c. Crimes of vio-
lence, blood, infanticide.
4. /uvenile precocity and proſligacy. Crowds of youths of both
Sexes in the broad way. -
5. Overwhelming in/emperance. Stalking abroad, rampant, &c.
Even women and children.
III. The affecting inquiry presented.
“Why then,” &c. Not in the unadaptedness of the means.
But we may look to three classes of reasons—
I. In Zhe Church.
(I.) The prevalence of spiritual indifference.
(2.) Sectarian contentions.
(3.) The fewness of the workers in sabbath schools, temper-
ance Societies, &c.
(4.) The want of Spiritual Self-denial. Love of ease, &c.
(5.) Coldness in prayer. No deep Sense of the ruin of souls.
(6.) Feeble faith. Not proving God, &c.
2. Keasons in the persons /hemselves. Many feel they are sepa-
rated from the other classes. A sense of isolation of them. Feel
they are neglected, despised on account of their poverty, &c.
Consider they have no status, political or parochial. Land and
wealth are represented everywhere, the poor and unfortunate
nowhere, Hence they sink into entire irreligious apathy, dark
unbelief, &c.
3. Reasons in ſhe world. Seductive temptations, dissipating
scenes, every day, especially on the Lord's day. So the Gospel
is not heard and not believed. Disease of sin uncured. Souls
lost. Thus crowds perishing daily around us, &c.
APPLICATION.
I. We appeal to the Church of Christ. The subject is most
SUATDAP A&EST. 167
solemn. Is there not great responsibility 2 All are bound to
feel, pray, and labour in Some way.
2. Sinners are inexcusable. Every man must give an account,
&c. -
3. God's mercy and grace are all-sufficient.
4. The provisions of the Gospel are freely published.
LXXIII.
SUNDAY REST.
“Six days shalt thou labour, and do all thy work,” &c.—ExoD. xx. 9.
THE Sabbath question is one of great moment. Diversity of
opinions. Extreme views. Bordering on the Jewish require-
ments. Others, the opposite, plead for the abrogation of the
sabbath. Truth is in the via media. The text is deserving of
attention.
Observe, it is—
1. Part of the moral law.
2. Based on the Divine conduct.
3. Doubſless adapſed to ſhe naſure and condi/ion of man, &c.
4. Especially i/ is ſavourable ſo ſhe poor. To servants. Yet the
text is only looked at from One Stand point usually. Yet it con-
tains two different principles.
I. It enjoins six days' work.
II. One day's rest.
I. Six days’ work, -
Observe, how positive. “Six days shalt thou labour,” &c.
I. Labour or work was coez'al wiſh man's evi'sſence. Gen. ii. 15.
Indolence would have been a curse, even to Adam.
(I.) Man is formed for labour. His whole physical system
adapted for it.
(2.) It is essential to his health of body and mind.
168 . SATZ'TCA/ /XXX//
(3.) Essential to his safety. Idleness is as mildew, and a curse.
(4.) To his usefulness. Without it talents are wasted.
(5.) To his harmony with all holy intelligences. All beings
have duties and exercises.
(6.) To his resemblance of God himself. “My father worketh,”
&c. This labour, in some of its forms, is obligatory on all.
From the king to the beggar. Rich and poor. Men and
women. The Jews educated their children in some calling.
Labour is honourable and dignified. All honest labour is a good
and a blessing. No plea can justify or excuse from all labour,
except extreme delicacy, age, or sickness. But some do not
require it—the rich, &c. But their bodies and minds require it.
The poor require it of them. The Church of Christ requires it,
&c. The world's improvement. The text is imperative and
universal. But equally is enjoined— *
II. One day's rest.
In six days we are to do “all our work.” Here, then, is room
for the rest of the “Sabbath.” The Word “Sabbath is rest.
Now, this rest is to extend—
I. To all heads 0//amilies.
7% Aſicſ, ch/dreſſ.
3. To servan/s. Except in cases of necessity or mercy.
4. To K//rangers.
5. To ca//le.
6. AEven ſo the land. For it must have a Septennial Sabbath
or rest. Lev. xxv. 5, 20. All need this rest, for all have minds
and souls needing instruction, &c. Prerogative of all. The
sabbath was made for man, and given to him. God desires all
to have it. Text. Now this is the great Divine rule and law ;
but of course there are exceptions—
I. As ſo work. The sick, infirm, &c.
2. There is religious work. For the sabbath. Anciently the
priests, &c. Now, all who serve in religious duties must do work
on the Lord's day.
3. There are works of mercy. The sick and children, &c.,
require this labour.
2.
TA/E IMPORTANCE OF DIV/AVE WORSHIP. I69
4. There are works of necessity. Some home duties. Some,
with regard to creatures depending on us. Matt. xii. I I, &c.
Unforeseen exigencies. -
5. But needless labour—whether for gain or pleasure—
I. Is morally wrong. Makes men slaves, &c.
2. Often cruel. As it robs them of rest and health and the
means of grace.
3. Frequently destructive ſo body and soul. Religion is as good
as it is just. Ever profitable, and profitable to all things. And con-
ducive to the happiness of man for both worlds.
LXXIV.
THE IMPORTANT NATURE AND SPIRIT OF
DIVINE WORSHIP.
“Give unto the Lord the glory due unto His name : bring an offering,
and come into His courts. O worship the Lord in the beauty of holiness;
fear before Him, all the earth.”—PS. xcvi. 8, 9.
“And none shall appear before Me empty.”—ExoD. xxiii. 15.
RELIGION is essentially connected with Divine worship. This
worship must be personal. It must be public. “Come into His
courts.” It must be holy. “In the beauty of holiness,’’ &c.
It must be adoring and grateful. “Give unto the Lord,” &c.
It must be in the spirit of cheerful liberality. “Bring an offer-
ing,” &c. Now, all these points are in the text for our discussion.
I. Religion is essentially connected with worship.
Every age, every dispensation ; all time, all eternity. ' If so, it
is indispensable, alike a duty and a privilege.
II. Divine worship must be personal.
It is individual. We may advise and help others, but cannot
do their worship. Not transferable, not by proxy. Even Christ
did not this for us, but does it by His grace in us.
III. This Divine personal worship must be public.
M
170 - SKETCH ZYX/ V.
Not exclusively, but along with the closet and family. Pub-
licly repair to His house; publicly appear before the Lord.
Enter on His service. He demands it, and loves it. “He loveth
the gates,’’ &c. -
IV. This worship, personal and public, must be holy
worship. -
With holy or consecrated hearts, lips, &c. With a design to
obtain holiness. With holy faith, and holy love, and holy
obedience. This is the beauty of Divine worship. Inward,
Spiritual, heavenly.
V. This personal, public, holy worship must be adoring
and gratefu'.
“Give unto the Lord the glory due,” &c. We cannot do it
fully, perfectly; but by holy meditation, and lofty praise, we
essay it. God must have the “glory,” &c. Not the sect, not the
Creed, not the minister, not the service, but God, and all of it,
and ever.
VI. This personal, public, holy, and adoring worship must
also be in the spirit of cheerful liberality.
“Bring an offering,” &c. “Not appear before the Lord empty.”
I. Aviv //e offerings of Chris/ra/, liberality may be of varied
aſ/lot/t/, as tutºr //he lazy. See Christ and the widow, &c.
2. Zhis off-ring mus/ We cheeſ/ul and Zolunſary. One thing only
will produce it, “love,” This makes men large-hearted and
Open-handed.
3. Conſinuous. As worship is so. Every Service, at least every
sabbath. See I Cor. xvi. 1, 2. Never to appear before the
Lord empty. .."
4. The grounds of the offering. His cause needs it. He gives
us all we possess. He gives to us that we may have ability to
give. He gives us more precious blessings. He can increase our
ability, &c. “He loves a cheerful giver.” “It is more blessed to
give, ’’ &c. We have freely received, &c. Such is the subject.
To exemplify it, observe—
I. There should be devout and calm preparation for worship.
To be free from perturbation, &c. v.
#.
* †
yER USAZEW COMFORTED. 171
2. Earnest and intense attention in it.
3. Sweet and contemplative retirement from it. Bustle, noise,
idle or vain or secular conversation, unsuitable and obviously
detrimental. Now, let us urge this by God's claims, “your
profit,” and the good of others.
LXXV.
JERUSALEM COMFORTED.
“Comfort ye, comfort ye my people, saith your God. Speak ye com-
£ortably to Jerusalem, and cry unto her, that her warfare is accomplished,
that her iniquity is pardoned : for she hath received of the Lord's hand
double for all her sins.”—ISA. xl. 1, 2.
THE text literally applies to God's ancient people afflicted in
Babylon, but now about to be restored to their city and nation.
But it is so connected with Messianic and Gospel truths, that we
are warranted in applying it to the Christian Church and God's
people in all ages. So let us consider the text in the evangelical
flight, which evidently surrounds it.
Observe—
I. God's people need comfort.
II. Ministers are commissioned to speak it,
III. Christ's work abundantly supplies it.
I. God's people need comfort.
This is true of them in all ages. Under all circumstances.
Sometimes specially so, as in the case of the text. They need
comfort—
1. On account of Zheir difficulties. In a world unfavorable to
their principles and spirit and actions. - -
2. On account of their enemies. Warfare, opposition, hatred, &c.
3. On account of their sufferings. Tried, persecuted, afflicted.
Heb. Ni. I, &c. -
\{ 2
r 72 } SATE 7’CAA DATA. V.
4. On accounſ of their weakness. Feeble, compared to the worm.
“Worm Jacob.” ! *,
5. On accounſ of their Zrials. Temptations, bereavements, &c.
6. On account of their sins. Evil still lurking in their nature.
These ideas may be enlarged on most extensively.
II. Ministers are commissioned to speak comfort to them.
See this, 2 Cor. i. 4; Eph. vi. 22 ; I Thess. iii. I, and
chapter ii. I I. This is not their work exclusively. They are to
teach, counsel, admonish, warn, even threaten ; but they are
also to speak comfortably, &c. .
1. They represen/ /he God of com/or/. Sent by Him to do His
will, utter His bidding, reveal His pity, &c.
2. Their flocks require com/or/. Some, every day; all, at One
time or another.
3. They have stores of com/or/ /o supply. Purposes, promises,
examples, &c. See one or two cases. Hezekiah, 2 Kings XX.
I, &c. Paul to the crew, on his voyage, &c. Acts XXVii. 22, &c.
III. Christ’s work abundantly supplies the comfort they have
to speak.
Look— *
I. Aſ the grea/ spiritual conflicſ Chris/ has accomplished /or Zhem.
Over their enemies—sin, Satan, death, the grave, Hades. He
was the Bozrah Conqueror. Is. lxiii. I. He came to deliver us.
from our enemies. To “bruise Satan,” &c. Now, this is “ac-
complished for us.”
2. He has ob/ained /or //, //, //c remission of sin. Pardon
through Christ's blood. In His name, for all sin, and for ever.
He is their “advocate.”
3. He is a perſect subs/i/u/, /or Zheir ini/uilies. “Double,” or
abundant. His person, sufferings, blood. The iniquities were
ours. Borne by the Surety for us. “Redeemed, not with cor-
ruptible things,” &c. There is, therefore, now no condemnation.
See Rom. viii. 33, &c. We add—
4. Christ's continued work in Acaſeſ. Heb, iv. I4, &c. Here
is the celestial treasury for God's people. There, as their fore-
runner, advocate, king, priest, &c.
CA: UEZTP"S RETRIBUTIOA. 173
APPLICATION.
I. Observe the persons to whom the comfort is sent. “My
people.” The Lord's children. --
II. Observe the earnest intensity of God’s heart. “Comfort
ye, comfort ye,” &c. The reiteration, “Speak ye,” &c.
III. The abiding grounds. Christ’s work and offices remain,
and for all his saints.
LXXVI.
CRUELTY'S RETRIBUTION,
“And Adoni-bezek said, Threescore and ten kings, having their thumbs
and their great toes cut off, gathered their meat under my table : as I have
done, so God hath requited me. And they brought him to Jerusalem, and
there he died.”—JUDGES i. 7.
ADONI-BEZEK, the lord or ruler of Bezek, whose name signifies
lord of thunder, was a monster of cruelty, and this he exhibited
to seventy kings, taken in war, whom he had frightfully mutilated.
The reason, no doubt, was to prevent their fighting or escaping.
See their condition—like dogs, &c., under the table. But the
God of providence put his hook into the jaws of this leviathan,
and brought on him a striking and terrible retribution. Hear his
Confession in the text.
Observe—
I. The ruthless influences of the war spirit.
How it deadens humanity. Adoni-bezek not alone. Hardens
the heart—ancient warriors fierce. Develops latent evil—
Napoleon's reckless ambition. Inspires with a desire for blood-
thirstiness, -See the American-Indian gloating on his scalps.
Makes men reckless in their spirit and conduct—The late war in
the United States—what scenes of horror and woe Jer, iv. 19.
Notice—
I 74 i SATFTC// ZXXITV/.
II. God observes the conduct of men in their career of reck-
lessness and cruelty. f
I. He no/ices /heir actions. His nature and prescience can do
this. -
2. He 0/7cm permi/s /heir progress in evil. Yet His laws are not
Suspended, and His government does not fail.
3. He abhors Zheir conduc/. His threatenings make it evident.
III. God often inflicts a just and terrible retribution.
So in the text—whether conscious of his cruelty or not—
I. This re/ribution was evacſ in Zhe case of Adoni-ſece'.
2. Immedia/e, and mo/ delayed. It was swift, &c.
3. Manſ/s/. All could behold it. Open, &c.
4. Comfºsſ. And Adoni-bezek “ said,” &c. So it has often
been, &c. PS. vii. I 5, and ix. I 5, 16. “Bloody and deceitful
men,” &c. See Matt. xxvi. 5 I. So the Jews, by the Romans,
were crucified till wood for crosses could not be obtained.
APPLICATION.
I. Here is comfort for the weak and afflicted. God is their
keeper and defence. He will watch and avenge. See Luke
xviii. 7.
II. Here is terror for the cruel and reckless. See Manassah,
Nebuchadnezzar, Herod, &c.
III. The decisions of the judgment day will set the world's
doings right. §
LXXVII.
THE TOUCHSTONE OF TRUTH,
“To the law and to the testimony : if they speak not according to this
word, it is because there is no light in them.”—ISA. viii. 20.
THE words of the immortal Chillingsworth. “The Bible, the
Bible, is the religion of Protestants " Is the word of God a
THE TOUCHS70ME OF TRUTH, I 75
sufficient guide—as to comprehensiveness, as to minuteness, as
to clearness, as to universality—for all men, people as well as
ministers, the unlearned, &c. 2 We pronounce it is, and that
other rules or tests— -
I. Are unnecessary.
2. May be injurious.
3. Never can be obligatory or binding. As human, they must
be inferior; as human, they may be erroneous; as human,
they have no sacred authority.
Let us observe—
I. The Divine conduct in relation to this subject.
I. In reſºrence ſo //ie J/osaic laws. Deut. vi. I, 7.
2. The ſeachings of the prophe/s. Text. So Abraham to the
rich man. “ They have Moses,’’ &c.
3. The conduct and teaching of Christ. He ever referred to the
Scriptures. Began thus. Luke iv. I6. All His ministry, &c.
After His resurrection. Luke xxiv. 27—44. His command,
“Search the Scriptures, &c. John v. 39.
4. The course oſ/he aposſles. All of them, on all occasions. One
striking instance. Acts vii. I, &c. The Bereans. Acts xvii. 1 1.
5. The concluding festimony of ſhe sacred folume. Rev. xxii. IS, &c.
Many refer this to the Book of the Revelations, but how forcible
and true the deduction as to the whole Scriptures.
Notice—
II. What should we refer to the Scriptures?
The doc/rines we are ſo belieze.
The ordinances we are ſo regard.
. The precepts, ſo be obeyed.
4. The blessings ſo be realized. In one word, the whole of doc-
trinal, practical, and experimental religion.
III. How we should appeal to the Scriptures 2
We must appeal— -
I. Zºo /he general Zeaching of Scrip/ure. Not to isolated texts,
but to the spirit of the whole.
2. We should appeal, &c., wiſh diligence. Bereans Searched
daily, &c. So the Psalmist.
‘A
3
176 SKETCH ZXX VIII.
|
3. With deep humility. Angels are profoundly humble when
they desire to look into Divine themes.
4. With prayer/ul solicizude ſor the truth. To obtain it, in its
purity, fullness, &c. Then notice—
IV. The end of this appeal. .
I. To reject what is opposed to Scripture. Hear Paul. Gal. i.
6, 8, 9.
2. To receive all /he Scrip/ures reveal. This is the end, &c.
2 Tim. iii. I 5, &c.; Rom. xv. 4.
3. To maintain and honour ſhe ſesſimony of God. All should do
it—ministers, elders, private Christians.
APPLICATION.
Notice—
I. The wisdom and goodness of God in the word supplied to
ll.S.
II. Our duty and privilege with regard to it.
III. And this testing of all religions, principles, and services
is ever necessary; in our day absolutely indispensable.
IV. The results will ever abundantly reward the labour put
forth.
LXVIII.
PHARISAISM, OR SELF-RIGHTEOUSNESS.
“For they, being ignorant of God's righteousness, and going about to
establish their own righteousness, have not submitted themselves unto the
righteousness of God.”—ROM. x. 3.
PAUL bears witness to the zeal of Israel in religious things. He
says they were not indifferent or careless, but they had a “zeal
of God; ” but it was not intellectual, not enlightened, not scrip-
tural. Thus it was rather a curse than a blessing to them. In
PHARISA/Slſ, OR SEZF-R/GATEOUS.V.E.S.S. 177
one word, they were shut up to “self-righteousness,” a pharisaic
spirit. Hear Christ. Matt, v. 20.
Observe—
I. What they did.
“Going about to establish,” &c.
1. They frusſed to Zheir se!/-righteousness. To what they did
for God, what they offered to Him—the ritual Services, alms,
prayers, &c. Matt. Xxiii. 23, &c.
2. They sough! ſo esſablish their own righ/cousness. By public
profession, ostentatious worship, despising others. Pharisee and
publican. - -
3. They laboured diligen/ly ſo do /his. “Going about.’” They
were zealous, active, laborious. See Christ's description. Matt.
xxiii. 15."
Observe—
II. What they did not do.
They did not submit to “the righteousness of God.”
I. They did not acceff God's righ/cousness. God obtained and
brought near a righteousness, as in the instance of Abraham.
Gal. iii. 6. As given by the Psalmist. Ps. NNNii. I. So also by
Ezek. xxxiii. 13. God's righteousness is in and by the Messiah,
Verse 4. Christ was to be “the Lord our righteousness.’ See
Rom. iii. 3 I.
2. They did not realize God's righ;cousness. God's righteousness
was to be not only on believers, but to be internal. A new heart
and a right spirit. So Christ taught Nicodemus. John iii. I.
The new birth. So Ezek. NXNvi. 26.
3. They did not see Zhe ev/ent of God's righteousness. They
looked to the letter only. Christ showed the spirituality of
the Divine law. Its bearing on the soul and mind, Matt. v. 27.
Therefore—
4. They did not bow doºm ſo God's righteousness. To His gra-
cious and righteous Word, but rejected it ; to His Holy Spirit,
but grieved it, and continued ignorant, unbelieving, and self-
excluded from God's favour.
Notice—
178 SKTZ’7”CAZ Z_Y.Y.A.I.
III. The cause of their self-righteousness.
“But being ignorant.” Observe, this ignorance—
I. Was wil/u/. They had the means of light and knowledge,
prophecy and the Gospel.
2. ZZ was persis/en/. They continued so. Hated the know-
ledge that came by Jesus. Would not hear, &c.
3. ZZ was Zheir destruction. A false righteousness could not
Save them. They could not see the kingdom of God, nor, of
COurSe, enter therein,
APPLICATION.
I. Every kind of knowledge is not enough. It must be a
knowledge of Christ.
II. Nor every kind of zeal. It must be spiritual and heavenly.
III. Nor every kind of labour. But the work of true faith and
labour of Christian love. For this, Divine grace is provided and
offered.
IV. Only thus do we attain to true righteousness. Righteous-
ness of state, justification ; righteousness of nature by the re-
newal of the heart; and righteousness of life by holy, evangelical
Obedience to the Divine will.
LXXIX.
STOPPING SHORT,
“And Terah died in Haran.”— GEN. xi. 32.
TERAH was the father of Abraham ; he lived before Divine light
fully shone. God had revealed His will respecting Abraham
and his dwelling in Canaan. No doubt there was a family con-
ference. They resolved all to go with Abraham. Verse 3 I.
But Terah only went to Haran ; here he stayed, lived, and died.
He is the contrast to Abraham. See chapter xii. 1–4. Terah
STOPP/VG SAOA. T. I 79
is to be as a beacon light. Let us look at it, and take
warning. *.
Observe—
I. Terah was favoured with a revelation of the Divine will.
Without it—
I. He could noſ have known God's purpose. How especially SO
we. Natural light not sufficient. -
2. He cºm/ly unders/ood iſ. It was clear, definite, &c. More
so the revelation of God's will to us.
3. He ſtºrs inſucziced by iſ. Did not disbelieve nor object.
4. He "gan ſo obey God. Verse 3
5. He proceeded some disſance in Zhe right direc/ion. So many
just do as much, and go as far and no further.
II. The object of the Divine revelation to Terah was not
accomplished.
Verse 3 I. Why so far and no further 2 Why stay and
die in Haran 2 Was it not the result of
I. Zºº, mſ indecision. He wavered, faltered, &c., and then
stopped in his course. How common is this
2. Evidenſ unbelieſ. By faith Abraham went on. Terah, for
want of faith, stayed in Haran. Faith is the mainspring of
action. We walk—advance by faith.
3. Probable love of ease. Not nerved for the fatigue. So many
prefer luxury and ease.
4. Or love of ſhe world. Adhered to what he possessed. Would
not part with the certainty for the uncertainty.
5. Perhaps /he suasion of of hers. Sense and earth prevailed.
Notice, then—
III. The gracious purpose of God was not realized,
Terah had Haran, and only that. All will have the portion
they choose. \
I. ſs if ſhe world 2 They will have it ; in some sense.
2. Or mere morali/1. This will be their god.
3. Or profession. So it will ever be. We shall have the good
we choose. So in life, so in death, so for ever. How evil is
I8O ; SATE'7"CA /XXX.
indecision How common it is . How necessary often to arouse
and act, &c. How needful Divine grace Till death, the word
of command is, “Go forward ' ' See Paul's deep sense of this.
Philip. iii. I 3, &c.
LXXX.
F O R. M. A. LIS M.
“This people draweth nigh unto Me with their mouth, and honoureth
me with their lips; but their heart is far from Me.”—MATT. xv. 8.
THE state indicated in the text is that of formalism, having the
form of godliness. Several passages of the Scriptures present it
to us. Isa xxix. I 3 ; Ezek. xxxiii. Formalism must be clearly
defined to be understood. Forms are the external signs of
things.
1. Types are the form of words, but the thought or idea is
within. Portraits and sculpture represent real faces and real men,
but are not the faces themselves. Forms are necessary. Forms
of science, law, &c., forms of customs, &c., forms of religion.
The usual forms were honoured by Christ, as in the Synagogue
of Nazareth. Luke iv. 16. The prayer He taught was designed
as a pattern or form. The ordinances He established, &c. So
Paul, said “Hold fast the ſorm of sound words.” Forms may be
useful, often give great help, need not hinder any. But observe—
Formalism is the form only. The form and not the thing sig-
nified. This is the evil.
Observe—
I. What is mere formalism 7 -
1. Wearing ſhe outward garð 0/ religion. Profession, &c., name,
creed, adhesion.
2. // is aſſending /he ou/ward du/ies 0/ religion. Drawing nigh
in public worship with our persons, &c. Lip devotion, and
praise, the utterances of the mouth only. So says the text.
J'OA’Al/A/L/S/l/. I8I
3. Ev/ernal/P honouring God. Honouring God in opposition
to the sceptic, deist, profane, thoughtless. -
4. If is al/ /his zºº/houſ ſhe hearſ. “Their heart is far from
Me.” No choice of the heart. Spiritual consecration not ex-
perienced. No loze of the heart. No flame of love in the soul.
No service of the heart. No spiritual work for God. No desires
of the heart. No hungering or thirsting after God. No concen-
tration of the heart. Now, this is formalism.
II. Let us look at the causes which produce it.
1. Ignorance as ſo the /rite nature of religion, Many have never
understood that religion is inward and spiritual.
2. A mere ceremonia/ /raining. Having children taught it only
as a kind of profession. Brought up to it. Thus it becomes
habitual. -
3. The pre-occupaſion of ſhe hearſ. Ezekiel says, “ Their hearts
goeth after covetousness.” Chap. xxxiii. 31. Pleasure, vanity.
The Soul cannot have the world in it and spiritual religion.
4. Witſura//riº'o','!'. Want of thought, &c.; no depth of reflec-
tion, no solemn consideration.
III. The extreme evil of mere formalism.
I. A// /heir services are claim. Verse 9. Nothing in them to
please God or profit the soul. No life, no spirit, no inward food,
nor real joy. The results are formal. Isa. Nxix. S.
2. All // ºr hopes ºil' & iſ usic. No doubt they desire and
hope, but there can be no results. They sow vanity and reap it
Only.
3. There 777 & Zºe d'Aºſion of ſhe ſessedºess of salººn. They
have no real title, no place, nor share, nor lot, in the In latter, it
is soul-ruinous folly. No crown, no heaven, no reward, or
eternal joy. “ Foolish virgins.”
APPLICATION.
i. How needful to try ourselves, &c.
II. And labour to be earnest and real.
III. The kingdom of God is within. It is Spiritual, ex-
perimental, and thus evangelically practical, and Saving.
I 82 SATA'7"CA/ ZXXX/.
LXXXI.
PROCRASTINATION.
º &
“And as he reasoned of righteousness, temperance, and judgment to
come, Felix trembled, and answered, Gothy way for this time; when I
have a convenient season, I will call for thee.”—Acts xxiv. 25.
READ the history of the interview of Paul and Felix. Paul's search-
ing address, Felix's alarm. Verse 25, first clause. His evasion
and procrastination. In this he represents vast numbers who
fall into the same deadly snare of the devil.
Observe—
I. The supposed inconvenience of the present time.
“Go,” &c., “for this time.” Here several things are evidently
conceded.
I. The importance of the suſ/cc/. Not dismissed as frivolous or
unworthy of his consideration. -
2. The necessity of aſſending ſo it. Our personal and active at-
tention. Not merely passive, or to be wrought upon. So also
we have—
3. AHI’s declared purpose so ſo regard iſ. He does not refuse, nor
dismiss, but defers, and defers only “for this time.’’
4. This pos/ponement is on the ground of inconvenience, and Zhać
only. This inconvenience might be—
(1.) Pre-Occupation.
(2.) Want of leisure.
(3.) Unfitness of mind and Spirit.
(4.) Present obstacles. His conduct—
II. Supposes the greater convenience of a future season.
A future season. “When I have a more convenient Season,’
&c. -
Observe—
I. He seemed assured of such a season. No perhaps, no indication
of a possible failure. How foolish How presumptuous !
2. Thaſ season mezer came, See the results in the case of Felix.
3.
A.VD/EFACA’A.VCAE. 183
Verse 26. His conscience became seared, covetous, love of
fame, unimpressed. Repeated interviews with Paul resulted in
indifference.
Notice, then—
III. The folly and evil of this procrastinating spirit.
I. Soul maſters should be first. As they are most solemn and
In OmentOuS. -
2. Irreligious influences gradually increase. The mind becomes
darker, harder; the distance between God and the soul widened.
Way of ruin traversed.
3. It is irreverent friffing wiſh God. To treat Jehovah thus.
To put off the majesty of heaven.
4. // is pandering ſo the evil one. This is Satan's crowning de-
vice to destroy Souls.
5. If is rashly presuming on what may never come. . . A more
convenient season.” Such may never be ours.
6, 7, is absurdly calculating /hal obstacles may be self-removed. But
rather they may increase. Most likely will. Usually do.
7. // is directly opposed ſo the counsels of God's Word. “Now,”
“to-day,” “the present,” are the directions of Scripture.
y y
APPLICATION.
I. Address the young. How this Spirit prevails among them.
II. Middle-aged. Often increases with years.
III. The old. Frequently settle into total unconcern.
IV. Exhort the convinced not to quench the Holy Spirit.
Heb. iii. 7—19.
LXXXII.
INDIFFERENCE.
“Hear now this, O foolish people, and without understanding; which
have eyes, and see not ; which have ears, and hear not.”—JER. v. 21.
WE referred you, on a former occasion, to the inconstancy of
Terah. We wish now to call your attention to another great
184 SAT/E7'CA/ /XATX//
evil equally ruinous to the soul; that is, indifference to true and
Saving religion. How this prevails | The text exhibits it. Let
llS Sée—
I. What God has done to produce pious consideration.
I. He has given powers of mind adap/ed ſo if. “Eyes '' to see,
to discern, to read, &c. “Ears ” to hearken, Messengers of
truth. “Understanding '' to know, to weigh, reflect, &c.
2. He has given us /he means ſo answer ſo ſhese powers. “His
word,” His servants, His providence, &c. So, men are thus
excuseless.
3. His Holy Spirić ſo s/rive, comzºice, &c.
Notice—
II. The indifference men often exhibit.
I. The indifference of some is fo/aſ, wiſhouſ any concern. Like
stocks and Stones.
2. O/hers are consºrd/, only of //e civ,'crºſs of religion. They
hear and see, and attend, &c., to the outward, and that only.
3. The considera/Son of some is only ſo ſhe inſcſ/ec/ual parfs of //ic
/ru/h. A mental study, &c., a philosophical attention. Such as
they give to literature, &c.
4. The considera/ion of oſhers is occasional. Under very arousing
discourses or providences, as sickness, Hereavements, &c.
Notice—
III. The consequences of this indifference.
I. ZZ is cºv/remºſy / oſish. Moral insanity. The very opposite
of wisdom and prudence.
2. If is de/ri/en/i/ /o //, soil/. It makes the Soul “blind,”
‘‘deaf,” &c. Robbing it of its spiritual food and enjoyment.
Degrading it.
3. IZ is speciº offensive ſo Go!. Infatuated rebellion. In-
gratitude, &c.
4. It mus/ en'ſ in //, soul's ruń. Now is the period of the
soul's probation. To be trained, renewed, sanctified, made meet,
&c. There can be no grounds of hope nor moral fitness with-
out serious reflection and devout consideration.
ATAATA TVC/.S.]/. 185
APPLICATION.
I. Examine and test yourselves.
II. Arise, seek the quickening influences of the Divine Spirit.
“Awake, thou that sleepest,” &c.
III. Be resolved and wise; and now, lest you perish for ever.
LXXXIII.
FANATICISM.
“Beloyed, believe not every spirit, but try the spirits whether they are
of God; because many false prophets are gone out into the world.”—
1 Jo H N iv. 1.
THE extremes of religious error and peril are cold lifelessness
or formality on the one hand, and extravagant fanaticism
on the other. Both should be understood and resolutely avoided.
True religion is a life, a power, and not a mere form or effigy.
But it is a life in harmony with intelligence, with Divine truth,
and Sound wisdom. So we must understand fanaticism and
avoid it. The text shows how and wherefore this should be
done.
I. What is the spirit of fanaticism 2
In one word, it is religious extravagance, wildness, or frenzy.
I. There is ſtnaſical belieſ. The adoption of absurd notions as
to God. Providence, &c. As with the Shakers and Mormons
and others.
2. Famaſical experiences. Express communications from heaven,
constant revelations by dreams, wondrous interpositions of Pro-
vidence.
3. Famatical services. Exhibiting animal excitement. Loud,
boisterous modes of worship. r
4. Famafical predictions and evperiences. AS to approaching
calamities. Immediate and extraordinary appearances. The
N
I86 SATE 7'CA/ /XXX///
near end of the world. Joanna Southcote, &c., and the deceived
but excellent Irving and others of our day.
Notice—
II. Some of the causes of famaticism.
It often arises from— -
I. An ill and badly balanced /ind. Large wonder, small re-
flecting faculties; and much of it arises out of this as a consti-
tutional tendency.
2. Ignorance of the Zºne Word. The mind feeding on its own
impulses. The absence of the influences of the truth.
3. An os/cm/a/ious and "an spiri/. Love of religious singularity
and display. A delight in eccentricities.
4. Weglecſ of Zhe Dºne //cans. As meditation, watchfulness,
prayer. Probing and self-examination.
5. Pºelding ſo the inſ'uences 0/sa/anic sigges/ſon. Satan is the
god of fanaticism. He is the false, Seducing spirit. The god of
error and superstition.
III. The evils of fanaticism.
I. It is mcm/a/ degradaſion. Mind debased. A kind of insanity.
2. Moral pros/ra/ion. Soul diseased. Possessed by false spirits.
It is—
3. Am/agonis/ical ſo scrip/ural godliness. A System of illusion
and counterfeits, shadows, tinsel, chaff, false fire, &c.
4. // is ruinous ſo //e soul. Not of God; not of Jesus; not of
the Holy Spirit; not of heaven, nor to heaven. Such would
require a heaven of their own.
A PPLICATION.
The cure. Divine truth, pure, full, unmixed, &c.
Divine influences. The Spirit of God.
Divine faith. Holy humility ancſ prayer.
AAA'S U.]/PT/O.V. 187
LXXXIV.
PRESUMPTION.
“But the soul that doeth aught presumptuously, whether he be born in
the land, or a stranger, the same reproacheth the Lord ; and that soul
shall be cut off from among His people.”—NUMB. xv. 30.
We have previously exhibited the dangers of Formalism, In-
difference, and Pharisaism ; now, we desire to warn you against
fresumf/ion. The Psalmist prays to be cleansed from secret
faults, and kept back from presumptuous sins. Our text and the
context indicate the heinousness and fearful consequences of this
kind of evil. Yet we fear that sins of this kind are awfully
prevalent. Let us notice what—
I. Presumption includes.
It signifies—
I. Woºn, is in ºil. Sinning without fear. Hardihood, daring,
recklessness. .
2. Arrogance in cº". Setting Ourselves up against God. Pride
of heart and spirit and tongue. Ps. lxxiii. 6; iv. 2; Acts ii. 18.
3. ſºrt ſcº e Zºard's God. All profanity. Blasphemies of the
Divine name, &c. All cursing and defying God. As in the case
of Pharaoh. “Who is the Lord 3 '' &c.
4. Confidence ºf escape /rom the threaſºnings of God. This is one
of the chief elements of presumption. Not dreading nor caring
for consequences, &c.
Notice—
II. The chief causes of presumption.
I. Sfºri'tſal ignorance. Blindness of mind, &c. Ignorance of
self and God. It is the offspring of darkness.
2. K'ºessness &nd inconsideraſion. Do not reflect. Do not
consider the claims of God or man. The grandeur of Jehovah,
and the guilty worm. The holy law, and man's criminality,
3. Confirmed tenºſ, gºing no cred'ſ ſo Zhe Word. Its revelations
or threatenings, &c.
N 2
I SS SAT/E TCA / .V.Y.Y. J .
4. Zardness Q/ hearſ. This is both a cause and a result. It
makes men presumptuous. Presumption increases it.
Observe—
II. The terrible results of presumptuousness.
I. God, deſied, will vindicate His authority. He cannot let it |DaSS.
His majesty and law concerned, &c.
2. 7%reatenings despised, He will ſerri//y evocuſe. Not one jot
fail. There may be delay, waiting, long-suffering, but the exe-
Cution of vengeance is certain.
3. Aſercy despised will involve in a year/u/ re/ri/u/ion. Hear God.
Prov. i. 24; PS. ii. 4, &c. The instances of this, how numerous !
The old world, Pharaoh, Sodom, &c., nations of Canaan, Jeru-
Salem. See Luke xix. 41–44.
APPLICATION.
I. How needful is consideration.
II. Repentance, how imperative
III. To Seek mercy. The Gospel publishes it in Christ, and
offers it to every sinner.
LXXXV.
RELIGION IN ITS THREEFOLD ASPECTS.
ITS GOD-WARD ASPECT. (No. I.)
“Glorify God in your body, and in your spirit, which are God’s.”
1 COR. vi. 20.
RELIGION has its counterfeits, Semblances, and varied forms.
The Divine and human ; the natural and revealed; the inward
and the outward. There is the letter and the spirit. Besides, it
may be pure or mixed. It may be too short or too extended; or
it may be partial or complete. Now, true acceptable piety must
have a resemblance to the Trinity. It must have three aspects—
A EZ/G/O.V. Z.V / 7'S 7"HA EEFOLD ASPECT.S. 189
The upward, or Divine; the relative, or human ; the personal, or
self-ward. To these we shall call vour attention as the subjects
of the Divine religion of the Holy Scriptures. These views apply
to all dispensations and persons. Now, the first view of religion
is its God-ward aspect. Our text forcibly expresses it. The text
refers to the redemption of man, without which religion would
have been impossible.
Chserve—
I. The God-ward aspect of religion.
‘ Glorify God,” &c. Exhibit the Divine in your religion.
Manifest God. As the sun sheds his beams abroad, so you are
to shine with God's beams. Now, this is to be both in Spirit
and body.
I. Zºº //ri/. The inward and intellectual, and moral part of
man. The sºul is the true temple. Kingdom within. Religion
is spiritual.” Not meat and drink, &c. We do this—
(1.) By sublime veneration for God. He is to be reverenced.
His name, person, majesty. See PS. Kevi. 4; Neix. I, &c. Give
glºry to God, &c. See this, Dan. iv. 34, &c.
(2.) By holy fear, *This is the beginning of wisdom. Put for
the “ntire of religion. “O fear the Lord, ye His saints,” &c.
Zech. x. 6, 7 : Exod. NV. I. I.
(3.) By believing confidence. God is our father and friend,
&c. We are to trust, &c. Prov. iii. 24, &c. Confidence in God
and towards God ; confidence in all things; confidence to be
held fast. Trust in the Lord at all times, &c.
(4.) By Supreme love. The great commandment. To love,
to esteem, to delight in God. The affections to burn as in the child
to yards the father. This is the love of God, &c. We dwell in
it, &c. The atmosphere, &c.
(5.) By exulting praises to God. Grateful hearts, mouths, lips,
voices. Bless the Lord at all times, &c. Ps. CNNNiv. I : CNNNV.
I, 3 ; c.N.lv. I ; c.Nlvi. I cl. I, 6. Now, here are the spiritual
emotions, &c., towards God. But there is—
2. The cºſion of ſhe body. The senses and members of the
body to be the instruments and servants in true religion. All
190 SKETCH Zxxxi.
the members are to co-operate—the “eyes,” “ears,” “hands,”
“feet.” So the “bowels,” the sympathetic nerves. Here all is
to be done in the body, &c., with the body. The body to be
Sanctified, &c. So the entire man renewed and holy. See Rom.
vi. I2, &c. .
Notice—
II. The reasons by which this God-ward aspect of religion
are vindicated.
I. The Divine supremacy. He must be acknowledged, and
first. He demands this as his sovereign right over all intel-
lectual creatures. -
2. The Divine source of religion. It emanates from Him. He
is the Fountain, Sun, Source, Author. So that this is reasonable
and necessary. It is the Divine nature of the work.
3. From Zhe Divine blessedness of religion. It is man's exalta-
tion, dignity, joy, satisfaction. Then surely God "must be glo-
rified.
4. The Divine end of religion. This is God's glory. The end
of all His works. “Formed for Myself.” So this is expressed.
“He that glorieth,” &c. It is the end of nature, providence, and
grace. “God all in all.’’
APPLICATION.
I. Examine if your religion has this element, as the first and
chief. *
II. This must be cherished by seeking the aid of the Divine
Spirit.
III. This must be manifest. That God in all things be glori-
fied.
A EZ/G/O.V. Z.V. ZTS Aſ OM/AA’ A.S.P/7C 7. I9 I
LXXXVI.
RELIGION IN ITS THREEFOLD ASPECTS.
THE HUMAN ASPECT. (No. II.)
“That he who loveth God love his brother also.”—I Jo HN iv. 21.
WE have seen the God-ward aspect of religion. Of course, that
is the first and highest ; but this is the next, as second of the two
great commandments. Not only so, but it is inseparable. Both
are exhibited or neither.
Observe—
I. The essence of this aspect of religion is iove.
True and sincere love. Matt. xxii. 39. A feeling of kindness.
The motion of the heart man-ward. It may take in—
I. Acal (encºoking regard.
2. Beneficº'ſ communica/ions. I John iii. I 7.
3. Genuine co//isera/loſſ. James i. 27.
4. Z. nºr fºſſ'.
5. And sincere micrºr. For the afflicted, &c. To our enemies.
Now, true love to man takes in all these.
Observe—
II. The manifestations of this love.
. A readiness ſo honour and esſeem. ‘‘Honour all men.’’
O/ courſesy and respecſ. “Be courteous.”
Q/ ºffic/ioniº spy/pa/hy. “Weep,” &c.
O/ ready aid. Heb. xiii. 16; Rom. xii. Io.
O/ cons/av/ prayer. I Tim. ii. I.
. O/ hear/y efforſ /or £heir highes; good. To warn, admonish.
To labour to convert. To seek their restoration to God. Paul
an example. I Cor. ix. 19, &c.
Notice—
III. The necessity of this human aspect of religion.
I. It is /ully and clearly cn/orced. Occupies a large part of
Scripture teaching.
I92 SKETCH /XXX VII.
2. // was cºvhſ/i/ed, /or our miſation, in the lºſe C/ //ic Saviour.
He was incarnate love. He left us an example.
3. ZZ is the necessary result of ſhe Divine love in our hear/s. See
James ii. 8, 14–18. So I John iv. 20, and iii. 17.
Notice—
4. //s recognition in the last day. It will be the chief item, as
the fruit of piety. Matt. xxv. 34, &c.
APPLICATION.
Observe, where this true religion exists, we cannot—
(I.) Despise. The lowest and most abject.
(2.) Oppress. The feeblest or most unfortunate.
(3.) Hate. The vilest or most malignant.
(4.) Revile. However base, &c.
(5.) Nor curse our fellow-men. For we must curse not. So
all true piety condemns—
(6.) Isolation and indifference.
(7.) Detraction and perpetration of injuries.
Notice—
I. The grace needful for its possession and exhibition is pro-
vided. By this, self is rooted out; pride, hatred, and malevolence
destroyed.
II. How glorious will the world be when it shall be universal :
every man know the Lord and love his brother
LXXXVII.
RELIGION IN ITS THREEFOLD ASPECTS.
SELF ASPECT. (No. III.)
“ Perfect and complete in all the will of God.”—CoL. iv. 12.
WE have seen the aspect of religion towards God and towards
man; now, we must look at it in its influence on the recipient
himself. Here several preliminaries must be settled. Man's
A EZ/G/O.V. M.V M7S SEZ/7' 21,SPEC 7. I 93
original perfect state. His apostasy and ruin. Consequent de-
pravity of the entire species. Redemptive scheme through the
work of the Lord Jesus Christ. Man's spiritual restoration to
God, by pardon, regeneration, acceptance, &c. Now begins the
progress of religion in its influence on man. He is won Over. In
the right state. Under right influence. But he is to aim at per-
fection and completeness in all the will of God. Observe, then—
I. The influence of religion on the whole man,
I. On ſhe infellectual man. Here we take in—
(I.) The understanding, brought under light and knowledge.
(2.) The judgment, under truth.
2. On //ic man moral—
1.) Will under God's control.
2.) Conscience under purifying influences.
3.) Affections under the law of love.
3. .jſan physical. The body subordinate to the soul, to reason,
and to Divine grace. The body the holy place, the soul the
holiest of all—one temple to the Lord. Then all these influences
growing, increasing, rising, maturing.
Observe— -
II. This perfection and completeness is to take in the
various virtues of religion.
~)
1. General self-governmenſ. Constant discipline.
2. Wholesome /emperance.
3. Habital se!/-donial. So, also, there must be the possession
and cultivation—
III. Of the Christian graces.
Faith, hope, love, meekness, patience, humility, &c.
Pet. i. 5, &c.
IV. For this perfection and completeness, Christ's example is
the model.
His life, His spirit, His words, His deeds.
W. This perfection and completeness is attainable only by
the operations of Divine grace.
“Without Me ye can do nothing,” &c. “I am the vine,” &c.
S
€e 2
I94 SKETCH Zxxx III/
He supplies the Holy spirit. He gives grace in the word and
Ordinances, and imparts it to the soul.
: APPLICATION.
I. The need of this aspect of religion. We must be trained for
eternal life.
II. Its vast importance. Transformation essential.
III. Its glorious end. “Meet to be partakers,” &c. Con-
formity to Christ's mind, and eternal glory with Him.
LXXXVIII.
THE PRECHOUS THINGS OF THE BIBLE.
THE PRECIOUs WoRD of GoD. (No. I.)
“And the word of the Lord was precious in those days; there was no
open vision.”—I SAM. iii. 1.
“Precious seed.”—Ps. cxxvi. 6.
IN Scripture many things are described as precious. That is pre-
eminently SO. To these, from time to time, we shall call your
attention. There are several of these which have a prominence.
Among other things, God's Word, the redemption of the soul, the
people of God, the blood of Jesus, the promises, &c., faith, Jesus
Christ Himself. Now, we take the first of these—the precious
Word of God. Let us first—
I. Notice the Word itself,
God’s revelation of His mind and will. Heb. i. I. The word
of the old covenant Scriptures. The word of the new. The re-
cords of evangelists. Church history in the Acts, Epistles, Revela-
tions. Now, in these we have the entire word, God’s canon of
truth complete, the unmixed word not traditions of men or ex-
positions by Rabbins.
Observe—
II. The preciousness of this Word.
THE PRECIOCS THINGS OF THE BIBLE, 195
I. ZZ is infrinsically so, as it contains God’s ideas, and thoughts,
and will—the wisdom and knowledge of God.
2. // is so on account of f/s rarily. World full of books. God
the author of one only. His, the only word pertaining to life and
salvation. -
3. It is so on accouiſ oſ is pre-eminence. For the highest
concerns of the soul and immortality. Book of God, of heaven,
and eternity.
4. Adapſed ſor in fruºn in Divine ſhings. Counsel, exhorta-
tion, warning, &c. 2 Tim. iii. 16.
5. It is so on accounſ of is universall/y. It is the book for all
nations, and Orders, and colours of men ; for all individuals,
and every creature.
6. // is so on accounſ of is inſallibility. No errors. All of God,
and like God. Absolutely true.
7. / is so of accouiſ 0/ is perpe/ui/. Abideth for ever. Not
one jot or tittle can ever fail.
S. ZZ is so on accounſ of //hings Öy which iſ is symbolized. In the
text it is likened to “light.” So also to “precious seed,”
‘‘ food,” “honey,” &c., gold and silver. It is the “Christian's
glass,” or mirror. His “sword.” “Shield,” to repel the darts
of the devil.
9. ZZ is so on accouiſ of the glorious influences if ever/s. Opens
the eyes, convicts the sinner, Converts the soul, renews the heart,
Sanctifies the spirit, builds up, &c.
IO. On accounſ of its indispensabſencss. Like the air, light, and
water. No substitute for it. It is the word of God, and nothing
can take its place or answer its designed end.
APPLICATION.
Then how reasonable it is that we should—
I. Highly prize it, and lodge it in the cabinet of the soul.
II. Daily use it, as needful for life.
III. Enrich yourselves with it, so as to have its countless
treaSureS.
IV. Test all by it. All is good or evil, as approved or con-
demned by it. -
IQ6 SKETCH ZYX YXY.
LXXXIX.
CHRIST IS PRECIOUS.
(No. II.)
“He is precious.”—1 PET. ii. 7.
THERE may be many things precious, really valuable, and of
great worth ; but they can only be so relatively. Of all that is
precious, “ Christ is pre-eminently so,” infinitely so ; and so in
relation to all other precious things, and so for ever and ever.
Here is a theme for our highest contemplation, a theme for all
time, and a theme for all eternity. It never can be cºxhausted.
It is essentially infinite,
Notice—
I. Christ is precious in Himself. §
As the Divine Son of God. The manifestation of God to us.
God with us and for us. The great original Source of all things.
Creator of all worlds. Col. i. 16. The Life, Fountain, and
glory of all things. Thus essentially and infinitely precious.
II. He is so in His glorious perfections.
We select some of the attributes of Jesus—
I. As bound/ess in loze and fi/1".
2. As all-sufficient ſo do all ſhings /or us. -
3. As ever near ſo us. “With His people '' always, &c.
4. As knowing all ſhings, Never ignorant of our state and
necessities. -
5. As unchanging. The same yesterday, to-day, and for ever.
III. In His relationships to us.
1. The Source of our being. By Him all things were made, &c.
John i. 3. We are His offspring.
2. 7%e one Medium of all our mercies and /lessings.
3. The Author of our redemp/ion. The one and only Redeemer.
4. Our personal Sariñour. Who has brought Salvation, &c.
IV. He is so in the symbols given to us to set Him forth,
CA//e/ST IS PA&AEC/O W. S. I97
I. Z'he true ligh/. God's first creation. John i. 9. So, Christ
the first-begotten of the Father.
2. The real lift. Of body, soul, and spirit. The “eternal
life.’’ -
3. The heal/h. He restores from disease, &c, Makes and
keeps whole.
4. Our /ood. The bread of heaven, the bread of everlasting
life.
Our railmenſ. “ Robe of salvation.’’
Our shre/aff. “Defence,” &c.
Our joy and glory.
Our c/ermal por/ion. God’s unspeakable gift. Observe,
however, that—
(I.) Christ is precious to believers only. Unbelief rejects Him,
despises Him.
(2.) Christ is now precious to them. Their chief good.
(3.) Christ is ever precious to them. Never fails.
(4.) Christ is unceasingly precious to them. More and more
in all the varied experiences of life.
(5.) Christ is eternally precious, &c.
The application of the subject is to all—
I. As a test of character. If Christians, Christ is precious.
II. As a stimulus to devotedness. We should seek to glorify
Him.
III. As a reason for great and perpetual joy. Christ, as ours,
gives riches and glory that the holy angels do not possess.
198 SKETCA/ YC.
XC.
THE REDEMPTION OF THE SOUL IS PRECIOUS.
(No. III.) - &
“For the redemption of their soul is precious.”—Ps. xix. 8,
MAN is the noblest of the Divine works, Flowers, trees, gems,
&c., are all as nothing. The lofty worlds above—Sun, moon,
stars—are all unconscious of their magnitude and glory. Man,
God’s earth-made Son—human monarch, proprietor of the world,
and heir of immortality. But man is a wreck. Look at the
stranded vessel, waves beating over her, &c. Man is in ruins.
Look at that dismantled palace, that temple in desolation. Man
is in captivity. The vassal of Satan. The slave of sin and heir
of wrath. But rejoice, ye heavens ! man is redeemed, and the
redemption of his Soul is precious.
I. That which is redeemed is precious,
I. Zook aſ //s aſſr/t//cs. Understanding, judgment, imagina-
tion, will, affections, conscience. How exalted How divine !
2. Zook aſ 7/s asſºrd/Woms. It ascends to heaven by holy Con-
templation. It thirsts for God as its chief good. It grasps the
infinite and unseen. “It never is, but always to be blest.”
4. Zook aſ is immor/d///1. A spark never to be extinguished.
A sun never to set. A life never to expire. Designed for un-
ending being.
5. Zook aſ //e com/ic/ /or I/s possession. By God its creator.
Satan the usurper. Heaven and hell. All Seeking to possess it.
Such is the soul of which the text speaks. How precious ! But
Observe—
II. It is precious in its redemption.
I. The his/ory ºf iſs redemp/ion, how ſtondroids / Past purposes
of God. Ancient predictions. Levitical sacrifices, types, dis-
pensations. Yet these but prefatory and foreshadowings.
2. /ook aſ f/s Kedeemer. Think of the Godhead, Father, Son,
REDAE.J/PT/O.Y OF THE SO ZZ /S PAEC/O C.S. 109
and Holy Ghost. “Here the whole Deity is known,” &c. Je-
hovah is the Redeemer. None else could. “Great to speak a
world from nought.” “It is greater to redeem.” The divine
Father the source, the Son the channel or medium. The Holy
Spirit the gracious Author of life. A divine triune Redeemer
3. Zoº & he mºns ºf 'gºd for ifs roºmſºn, Incarnate
Deity. Immanuel, God with us,” in our world, expressly to
save. Our Teacher, Exemplar, Sufferer, Warrior, Bozrah, Vic-
tor. Think of the conflicts, &c., of the Lord Jesus. His blood
was the blood of redemption, and it is designated the pre-
cious blood of Christ.” It was so—
I. As the blood of a man.
Man is the most exalted creature of the earth. Higher than
mere animals. Only a little lower than the angels. Ps. viii.
4, &c.
II. As the blood of a holy man.
Not a sinner, not frail, imperfect. T
he very inhage of God.
Holy, harmless, and undefiled.
III. It was the blood of the Divine Son of God.
Higher than men or angels. Thought it not robbery,’ &c.
The creator of worlds, God manifest in the fiesh.” So we
cannot exhibit it in its full value. The only Being of this order
in the universe. The God-man, “ Christ jesus our Lord.’’
IV. It was the blood of redemption,
The atonement, the reconciliation. Out of which came for us
pardon, peace, holiness, eternal life.
W. It is the blood of eternal triumph and joy,
Anthem of the glorified, celebrated in their songs See Rev. v.
6–9, and vi. 9.
WI. It is the blood of infinite and eternal efficacy,
No limits to its virtue. No depravity too deep. No age or
period too extended. No failure when applied. See how this is
realized—
(I.) In the forgiven sinner. All guilt washed away,
2.) Purified believer, Sanctifying the conscience.
2OO - SAT/EZ'CA VICZ.
(3.) Struggling Christian warrior. By it we overcome.
(4.) The ecstasy of the dying saint. We enter by it into the
holiest of all.
APPLICATION.
I. Ponder the preciousness of this redemption.
II. Apply to it. Seek its extensive blessings.
III. How fearful the sin of despising it
IV. The Gospel publishes it, and offers to all enfranchisement
and eternal life.
XCI.
PRECIOUS FAITH.
(No. IV.)
“Precious faith.”–2 PET. i. 1.
FAITH is to Divine revelation what the eye is to the works of
Nature. By the one we see and observe the physical universe,
by the other the regions of the unseen become visible. It is also
the foot to rest on the rock. The hand to receive the gifts of
God's grace. The heart to confide in the Divine assurances and
promises. Now, in its various exercises, it occupies a large space
in the Divine Word, and it is one of the things designated
“precious.” Let us ask then, How is faith precious 2
I. We reply, As a faculty of the soul.
Without it we should be shut up to the instruction of the outward
senses, or, at most, to the exercise of reason. Faith has a capa-
city for the unseen. By it we realize the invisible God and the
world to come. See Heb. xi. I. It is one of the most dignified
powers of the soul. It links us to the Spiritual, &c.
II. It is precious, as it is supplied with Divine material
for its exercise.
That material is the Word of God. What avails the eye or
AA’ ECIO US FAMTAZ. 2O I
ear, or hand, or foot, without corresponding material. The truth
to be received. To rest on. To apprehend, &c. So the whole
of revelation is given for these ends. As the word is “pre-
cious,” so is the faith that uses it, &c.
III. It is precious because it is essential to our union
with the precious Saviour.
He is the chief object Scripture reveals. The foundation, the
life, the all and in all, &c. By faith we look to Christ. Build on
Christ. Accept Christ. Glory in Christ. He is the one object
of saving faith, &c. It is—
IV. Precious on account of its essentiality to salvation.
By it we obtain forgiveness of sins, peace with God, regene-
ration, sanctification, victory. We live, stand, walk, rejoice,
hope, and die by faith. All means fail without it. All is dark-
ness, guilt, death, without it.
W. Because of its inseparable connection with every other
grace.
It is ever found in connection with hope, with love, with zeal,
&c. It is the root of all the graces. On account of
WI. Its necessity in all Christian exercises and duties.
As in hearing, prayer, praise, baptism, Lord's Supper. All
Christian works, &c. It is the Divine law of life, and union and
power. Then let us—
I. Examine ourselves. As to our being in the faith, and faith
dwelling in us.
2. Test our faith by the Divine Word.
3. Seek to grow in it. By reading, hearing, meditation, and
prayer.
4. Ever exercise it. Without faith no service or act will
please God,
Q
202 SKETCH YC//
XCII.
THE PRECIOUS PROMISES
(No. V.)
“Exceeding great and precious promises.”—2 PET. i. 4.
WE have previously considered the precious Word; the precious
redemption of the soul, in connection with the precious blood of
Christ; precious faith; and now we have to consider the pre-
cious promises. The promises are as old as Eden. The first
was uttered just after the fall. They run through all the Scrip-
tures. They form a mass of immense spiritual treasure, for
they are “exceeding great and precious.”
I. A few words in relation to the promises.
All the promises—
L. Are of God’s ſree and sovereign mercy. Sinners can have no
claim. -
2. Are made ſo us in Christ. Christ is the great promise and
Covenant. All are yours in Christ. He is the depository, the
ark, &c.
3. AExcepf ſhe gi/7 of Jesus, Zhey are all connected with appropria/e
conditions. To character, as the beatitudes. To prayer, to
faith, &c.
4. They are al/ revealed in the Divine Word. Unless So, we
could not know them.
5. Some promises were special, and are noſ of common applicaſion.
To Abraham, &c., to Israel, &c., to the apostles, &c. Power
of miracles, &c.
II. The promises all believers may justly appropriate.
1. Those promises rela/ing to God's good providence. Preserva-
tion, protection, guidance, supplies, &c. Temporal good.
2. Promises of Divine grace. Spiritual blessings. Every kind,
for every season, trouble, temptation, affliction, death.
3. Promises of eternal glory. “Eternal life.” Glorification of
soul and body for ever and ever. Now, let us look at-
III. The preciousness of these promises.
THE AEA'A'C/O US SOAVS OF ZIO/V. 2O3
I. They are so, as Divine. God's ; and they are perfect like all
He does.
2. They are so in variety. To suit every Christian, in every
state. Variety the order of the Divine works.
3. They are so in richness. They are as promissory notes.
Here the value is incalculable.
4. Zhey are so in certainly. Infallible. Heaven and earth may
pass away, but not one tittle of God's Word. They are as real
as God Himself.
5. They are so in their influence. They cheer, they comfort,
they sanctify; by them we are partakers of the Divine nature.
They keep us as a citadel, fortress, &c.
6. They are so in their duration. In their applicability and
fulness. “For ever.” Surely, then, they are infinitely precious.
If So, see your great privilege—
I. To know them. They are yours. Title-deeds of the
heavenly inheritance.
2. Use them. They do not diminish by use.
3. Rejoice in them. They are for your comfort and joy.
4. Believingly rest in them. Faith and the promises must be
linked together. We remind you—
5. The promise of Christ and pardon is to all. He is the gift
of God to the world, and eternal life is published through and
with Him, to all who believe.
XCIII.
THE PRECIOUS SONS OF ZION,
(No. VI.)
“The precious sons of Zion, comparable to fine gold, how are they
esteemed as earthen pitchers, the work of the hands of the potter "-LAM.
iv. 2.
THE days of Jeremiah were days of sorrow and the calamities
of the Jews. How we have these portrayed in this book His
O 2
204 SATETCH XCAA.
affecting descriptions. His distress and anguish of spirit. The
text refers to the contempt poured on God's people, &c. Yet he
affirms their great worth, as precious, &c.; comparable to fine
gold.
I. Notice the persons,
“The precious sons of Zion.” Belonging originally to Zion.
God’s saints are said to have been—
I. Born there. Ps. lxxxvii. 5.
2. Enrolled citizens of Zion. Invested with high dignities.
Noblest denizens in the world.
3. Aftached to Zion. “If I forget,” &c. “They shall prosper
that love thee,” &c.
4. Enjoying Zion's blessings. Liberty. Royal titles and honours,
gifts, &c. All these observations will apply to the universal
Church of Christ, and to all God's people.
II. Their true Worth.
“Precious.” The simile in the text compares them to “fine
gold.” The most precious of metals.
I. Precious in their humanity. As men. The descendants of
Adam. Only a little lower than the angels. Rational, moral,
immortal
2. Precious, as redecmed men. Redeemed from slavery and
wrath, by Christ's precious blood.
3. Precious, as ſhe sons of God. The children of Jehovah ; born
again, &c.; new creatures, &c.; partakers of the Divine nature.
4. Precious, as heirs of glory. All princes of the royal blood of
heaven. Heirs of the eternal inheritance.
5. Precious in their influence. The influence of a holy example.
Influence of gracious conversation. Their exertions, and zeal,
and goodness in the interests of mankind. The influence of their
faith and prayers.
6. Precious in the es/imaſion of angels. For they minister to
them in life and death, and are their Companions for ever. Heb.
i. I4.
7. Precious in God's sight. As the apple of the eye. Objects
of His love. Graven on His heart. See Isa. xliii. 4, “Their
CAA'MSZ" TAZAE WAP. 2O5
blood is precious to Him. Precious in life and death. The
Lord's jewels, &c. Mal. iii. 17. Yet see—
III. How basely they are often estimated!
“As earthen pitchers,” &c.
1. They are often despised. As the offscouring, &c.
2. Misrepresented. Vilified, &c.
3. Persecuted. See Matt. v. II. So was Christ. This may
arise—
(I.) From their position. Often poor, illiterate, &c.
(2.) Unlikeness to the world. Counted singular, &c.
(3.) Enmity of the carnal heart. Evil is opposed to God;
darkness to light.
APPLICATION.
I. How dignified are God's children The élite of man-
kind. +
II. How truly blessed In all they are, and have, and in all
their ways.
III. How joyous they should be Surely they should be glad
in the Lord.
IV. We should exhort and cheer them in their Sorrows.
V. Invite others to unite with them.
XCIV.
CHRIST THE WAY.
“I am the way.”—Joh N xiv. 6.
BY similes, Christ made the most profound truths clear and easy to
be understood. The context shows the occasion of the words of
the text. Here Christ is, in Himself, not only the preparer and
revealer of the way, but the way itself, as typified by Jacob's
ladder. So is He our way to God and eternal glory,
2O6 SKETCH XCIV.
I. Observe to what Christ is the way.
He is the way to the Father. This is stated, “No man
cometh to the Father,” &c. -
I. To the ſull knowledge of the Father. He manifested, revealed,
declared the Father.
2. To the ſavour of the Falher. He brought the grace; He was
the reconciliation. In Him we are accepted.
3. To the image of the Father. We had lost it, Christ restores
it. Lost in the first Adam, regained in the second Adam.
4. To the ſellowship of the Father. God communed with the
priests over the mercy-seat in the holiest of all. Our only access
to God, and union, and fellowship, are now through Him.
5. To ſhe eſermal glory of the Father. Called to this. Christ
the way to it. Christ has gone to the Father; opened the way
for us to follow.
Notice—
III. How Christ is the way.
I. By His ſeaching. The great teacher, the great prophet, the
teacher from God.
2. By His example. He trod the road. Has gone before, and
thus left us an example. He is the shepherd leading His flock.
We follow Him.
3. By His mediatorial work. Took our nature, lifted it up, re-
moved difficulties, mountains. Overcame our enemies. Died,
rose, revived, ascended.
4. By His advocacy and gifts. He is the advocate, the one inter-
cessor. He sent the Spirit also to guide His people. John xvi. I 3.
III. The special characteristics of Jesus as the way.
Notice—
I. Its universality. A way for all sinners. As the first Adam
was the source of death to all, So Christ is the propitiation for
all.
2. Available only by faith. Only faith reads the record, accepts
the Overtures, comes to Christ, and walks in Him.
3. He is a clear and luminous way. He is the true light, the orb
of day. No clouds or darkness, &c.
CA/AIST THE TRUTH, 2O7
4. Perfºrt and entire. A full and thorough way, without breaks,
or turnings, or deviations.
5. The only way. “No man,” &c. The one Saviour. “The
only name,” &c.
APPLICATION.
I. Exhort those out of the way to come to Christ, and walk in
Him.
II. Cheer those in the way. How blessed are such
III. Progress is needful in the way, to grow, advance, per-
Severe, &c.
XCV.
C H R IS T T H E T R U T H.
“The truth.”—Jo HN xiv. 6.
JESUs is the true way. But He is also “the truth.” The teacher
of truth, exemplar of truth, publisher of truth, and also essentially
the truth of salvation.
Observe—
I. Of what Christ is the truth.
I. Of the prophecies of Holy Scripture. “To Him gave all,” &c.
How often we read, in regard to Him, “that the Scriptures might
be fulfilled.” His person. The seed of the woman. The Shiloh,
the Prophet, Messias, Saviour. His work, to restore, redeem.
Scriptures full of predictions. All centered in Christ. He is the
truth. Luke XXiv. 25.
2. Of the promises of the new Adam. The teacher, the ruler,
shepherd, king, &c., the Redeemer, Jesus was all that had been
promised. Christ was the truth.
3. Of the Zypes that were realized in Him. The ancient ark, the
ladder, the tabernacle, the mercy-seat, priests, &c. All were
pictures or types of Christ the truth.
2O8 SKETCH Xcy
4. Of the sacrifices offered. They were of Divine appointment,
but had no real virtue; all intrinsically valueless. See Heb. x.
I I, I2. He the true offering, God's Lamb, &c.
II. The special features of Christ as the truth.
Observe, Christ was—
I. Z'he/tallness of Aruth. Not portions, not one of a series, but
the Sum of the whole. End and substance. All the rays divine
converge in Christ. Christ—
2. Was gracious truth. Not Mosaic and of the law, &c, but of
grace; truth enrobed in love and pity and mercy. Christ was—
3. The per/ec/ion of fruth. Nothing to be added. The system
Complete. All others imperfect. As Moses and the prophets, &c.,
the Baptist, &c. All the attributes of God shone forth in their
glory in Christ.
III. How was Christ the truth.
I. As the feacher and expounder. He both reveals and explains
it.
2. As /he embodimenſ. All was true in Him. No blot, no
frailty, as in Abraham, Moses, David, &c. Absolutely, wholly
without spot. Infallible—
3. As ſhe witness /or ſhe fruſh. Before the Jews, before Pilate.
4. As Zhe sacrifice /or /ru/h. He came to suffer for it, to die for
it, to seal it with His blood.
5. As ſhe Prince of /ru/h. His Gospel and kingdom were the
exhibitions of truth. He is the head or king, and came to over-
turn error, &c.; set up a kingdom of truth in the world.
APPLICATION,
I. Observe the true character of all Christ's disciples, professors
and witnesses of Christ's truth. They are of the truth.
II. The only deliverance from bondage is by a knowledge of
the truth, &c. It makes free, &c. John viii. 32.
III. The Gospel is both the truth and the grace of God.
CA/AR/ST THE ZZA'E. 209
XCVI.
C H R.I S T T H E L I F E.
“The life.”—Jo HN xiv. 6.
HERE is the climax of this wonderful sentence. Jesus the way, the
truth, and the life. No similitude of the sinner's state more often
represented than that of death. So Christ is the Saviour, the
life. Not a living Redeemer only, but the life itself.
Observe-–
I. Christ is essential life.
In Himself, independently, self-existent, eternally. Cannot
be said of any other, not of the vitalities before the throne. They
are living creatures only, He is the life. They once were not.
“Christ is ever the same, yesterday,” &c. See this, John
v. 26.
II. Christ is the fountain or author of life.
All life proceeded from Him—celestial, terrestrial; the one
great source. “I am the life.’’
III. He is His people's justification life.
He rose again for this. By Him the Sentence of death was re-
pealed, the sinner acquitted. Christ Suffered all the penalty, and
bore the curse.
IV. Christ is the life of our graces.
Of faith, of hope, of love, and every other grace of the spirit.
W. Christ is the life of our obedience,
We live by Him—for Him—to Him.
WI. Christ especially is the giver and essence of our spiritual
life.
The life of dead souls. “You hath He quickened,’’ &c. But
more, He is the “life itself.” “I live by Christ, and Christ liveth
in me.” He is to the soul as life to the body, its one essential
vitality. Of all the phases of spiritual life, He is the centre.
Christ is our regenerating life, Sanctifying life, &c.
WII, Christ is our resurrection life,
2 IO - SKETCH YC VI.
So he says, “I am the resurrection and the life.” “He will
raise the dead.” His voice. His resurrection body the model.
Raised to a life like His.
VIII, Christ is the eternal life.
God hath given to us eternal life, and this life is in Christ.
Eternal life in Christ for all His people. Eternal life in all its
enjoyment and glory. “Because I live,” &c., as He lives, and
where He lives.
Notice—
IX. The peculiar features of Christ as the life.
Here we have—
(I.) Holiness absolute and infinite.
(2.) Love boundless and eternal.
(3.) Earnestness continuous and unceasing.
(4.) Sympathy intense and universal.
(5.) Blessedness immeasurable and communicative.
(6.) Glories without change and everlasting.
Notice—
X. How Christ is our life.
His essential life we have seen, but how is He ours ?
I. Ay /he assumption of our nature. A Divine living man, Our
second Adam.
2. By /he shedding of His blood. The blood of His life poured
Out for our life's restoration ; life out of death.
3. By His resurrection /rom ſhe dead. He died, but did not
remain the captive of death ; did not see corruption. “I am
He that liveth,’’ &c. “Alive for evermore.’’
4. By His spiri/ual indwelling in the soul. “Christ in you,” &c.
The quickener of the soul. “Christ our hope ’’ now, and glory
for ever.
APPLICATION,
I. Christ is the life of redemption.
II. Christ is the only life of His people.
III. Christ must be experienced, as the only life.
CHAZSZ”.S DEAEAA’77OA&AE AWECESSAA' P. 2 I I
XCVII.
CHRIST'S DEPARTURE NECESSARY.
“Nevertheless I tell you the truth ; It is expedient for you that I go
away : for if I go not away, the Comforter will not come unto you ; but if I
depart, I will send Him unto you.”—John xvi. 7.
SECULAR and worldly ideas had long held the minds of the
apostles in bondage. They certainly looked for a worldly king-
dom and earthly glory. Hence they did not take in the idea of
Christ's violent death, &c. Peter rebuked Jesus for declaring it.
At length the period draws nigh, and now it must be clearly
made known. Christ does this distinctly, fully, yet tenderly. He
also shows that only thus can the gift of the Holy Ghost be
realized.
Notice, then—
I. The reference to the death of Jesus.
The phraseology, “Go away ’’—
I. From this world ſo the one /rom which He had come. See
John xvii. I I and xiii. I. He describes this—
2. As a voluntary act on His part. He had power to lay down
His life, &c. His life was His own ; He had perfect control
over it.
3. As the finishing act of His work on earth. His sacrificial
offering. To die violently—“As the Lamb.” To be sent
away—“As the scape goat.” For sinners' deliverance and
restoration.
II. Observe the expediency of this in reference to the
apostles.
“Expedient for you.”
I. As a confirmation of Christ's predictions. All He said must be
accomplished. Every word. Matt, Nviii. IQ.
2. To supply them with ſhe great fruths and ſacſ's of £he Gospel.
“It behoved Christ to suffer,” &c. Thus no Gospel without a
death and resurrection. I Cor. NV. I–4.
2 I 2 SKETCH XCIV//
3. To give mosſ glorious evidences of His Divinity. His resurrec-
tion declared Him to be the Son of God, &c. This was the most
glorious proof of His Messiahship.
4. To supply the gift of the Holy Spiri/. Hence Christ, after
His resurrection, stated this. Luke xxiv. 49; Acts i. 4. Now, the
Holy Spirit promised was so to act on them, that they might be
qualified for their great work. He was to be their purifier, its
holy flame; their anointer, to inaugurate them for their great
labour; their emboldener, to give confidence and courage;
their teacher and supplier of all spiritual gifts. Source of their
miraculous works. Seal of their ministry. But also that the
Holy Spirit would be—
5. Their comforter. In their loneliness, Sorrow, suffering, death,
&c. He makes them meet for glory, to perfect them and their
work.
Observe— -
III. The connection between the departure of Christ and
the coming of the Holy Spirit.
I. The Boly Spirit was to be the fruit of Christ's sacrificial and
mediatorial work. He obtained the gift of the Holy Ghost.
2. The Holy Spirić was to be given by Christ. Chapter xv.
26; Luke xxiv. 49. So it is stated in connection with Christ's
ascension. Eph. iv. 7, &c.
APPLICATION.
The lessons the subject teaches—
I. The heaviest trials are sometimes essentially necessary, so
for Christ to go away, &c.
II. Often, too, our deepest Sorrows are the Source of the
greatest blessings. So Jesus sent a Divine comforter, and to
abide with them, and for ever.
III. We have the Holy Spirit still in the Church and with His
people. He is ours for all holy and consolatory purposes.
IV. To love and honour the Spirit is our duty and blessedness.
AN ARGUMENT FOR PRAPER. 2 I 3
XCVIII.
AN ARGUMENT FOR PRAYER.
“If ye then, being evil, know how to give good gifts unto your chil-
dren : how much more shall your heavenly Father give the Holy Spirit to
them that ask Him * ''-LUKE xi. 13.
THE text is connected with a request of one of the disciples of
Christ, who, when Christ had ceased praying in a certain place,
said, “Lord, teach us,” &c. Verse I. Jesus then gave them
the beautiful model, which has ever borne His name. Short,
direct, rich, full, comprehensive, &c. He then calls their atten-
tion to the necessity of holy importunity, verse 5, &c., and
specifies the true character of prayer by various significant ex-
pressions. “Ask,” “seek,” “knock.” Verses 9, Io, &c. And
then, in our text, he gives the grand and conclusive encourage-
ment : “If ye,” &c.
Observe—
I. The case supposed, and—
II. The inference deduced.
I. The case supposed.
“If ye,” &c. The reference is to parents.
Observe—
I. Their imperſºc/ion is stated. “Evil; ” that is-—
(I.) Imperfect in knowledge.
(2.) Often fickle in temper.
(3.) Sometimes harsh and unfeeling in spirit. Yet—
2. Their general kindness is affirmed. They give suitable things.
Good things to their children. They do this with pleasure and
delight. They do this with great toil and great sacrifices. They
do this constantly. They do this to unworthy, bad children.
| Such is the case supposed, which is not only common, but uni-
versal—even among Savages, &c.
Observe— -
\
2I4 SATETCH XC V///
II. The inference deduced.
“How much more,”’ &c.
I. Observe the relationship of God to us. “Your Father.” The
Source of our existence, &c. The heavenly Father is higher,
greater, holier, better, than the earthly one, &c. Not ignorant,
not fickle, not unkind, &c. No difficulty with Him in giving, &c.
2. The character of this gift is described. “The Holy Spirit.”
Observe, this was Christ's promise to His disciples. John xiv.
I6, &c., and xvi. 7. Now, this is Heaven's greatest and best
gift. The Holy Spirit. The Author of all good. His opera-
tions are various:—To illumine the mind; to convince of sin ; to
quicken and renew ; to give peace and joy, &c.; to be within us
all we need ; and to do for us all we require. By the Spirit's
influences the fruits of righteousness are produced. Real felicity
enjoyed. Duties performed. Every holy exercise kept up. For
He is a Spirit of life and power, This gift involves every other.
See parallel text, Matt. vii. I I, &c.
3. The cer/ainty of God's communication is affirmed. “How
much more,” &c. What should induce Him to refuse 2 Just
reflect. Not want of power. Not from indifference or want of
love. Not any loss it would be to Him. Giving doth not im-
poverish, &c. But if He did refuse, what would become of His
truth, of His fidelity, His covenant, His glory 2
4. The gracious condition of our receiving is specified. “To them
that ask Him.” Prayer is the medium or channel. Not meri-
toriously. Not efficaciously, but conditionally. Prayer is His
ordinance. We must ask Him—
(1.) Earnestly and in faith.
(2.) Humbly and with penitence, and confession.
(3.) According to His Word. Here His mind is revealed.
Here His precious promises are recorded, &c. -
(4.) Through Christ. In His name. Through His merits,
&c. Such, then, is the spirit of the text. The glory of this sub-
ject. Let it—
1. Inspire confidence in God's goodness and mercy.
2. Let it lead to the exercise of Constant prayer.
CHRIST THE ZOAD THE ONLP SAPIO UR. 215
3. Let it produce filial obedience, and trust, and love.
4. Let it explain the true cause of our poverty and misery.
“Not asking,” &c.
5. Let it induce some now to begin to pray.
XCIX.
CHRIST THE LORD THE ONLY SAVIOUR.
“I, even I, am the Lord ; and besides Me there is no Saviour.”
ISA. xliii. 1 1.
WE may leave out the italics in the text if we please. The great
truths presented in it are of the most solemn kind. They refer
to what we all want—a Saviour; and affirm that the Lord the
“Jehovah’’ is the Saviour, and more—that He is the only One.
Now, this is most distinctly stated of Jesus Christ and expounded.
Acts iv. Io. Therefore the Lord Jesus, the Messiah, is the Lord
spoken of by Isaiah, or there is direct contradiction. Now, the
supreme Godhead of Christ is constantly presented to us in
Holy Scripture. Let us, then, look—
I. At Christ's Divine Lordship.
Observe—
I. He is the Lord Jesus Christ. His full title. How often Paul
repeats this in I Cor. i. 2, 7, 8, IO.
2. He is the Lord of His disciples. So they addressed or spoke
of Him. Thomas—“My Lord and my God.” Paul—“The
knowledge of Christ my Lord.” Mary Magdalene—“Taken
away my Lord,” &c. Peter—“Depart from me, for I am a sin-
ful man, O Lord.” John—“None durst ask Him, knowing it
was the Lord.”
3. He is the Lord, both of ſhe dead and ſhe living. Rom. xiv. 9.
2 I6 SKETCH XC/Y.
4. He is the Zord of glory. “Which none of the princes of this
world knew : for had they known it, they would not have cruci-
fied the Lord of glory.” I Cor. ii. 8.
5. He is Lord of all. Acts x. 36.
6. He is Lord of lords. I Tim. vi. I 5 ; Rev. xix. 16. On his
vesture and on his thigh a name written, “King of kings, and
Lord of lords.” That this title includes absolute Divinity is ob-
vious. For He is the Lord God Almighty. Rev. xv. 3. So the
Father says, “The Lord said unto My Lord, Sit Thou on My
right hand,” &c. Ps. cx. I. Also, He says, “Thy throne, O
God,”’ &c. Heb. i. 8. So Christ claimed the title, and He is
“the truth.” “Ye call Me Master and Lord, and ye do well,”
&c. Thus the Lordship of Christ is revealed to us in every con-
ceivable form, &c.
II. See how the Lordship of Christ is connected with salva-
tion.
1. His advent is ſhe ºisil of ſhe Zord ſo His people. The Lord
has visited and redeemed, &c. Mal. iii. I.
2. He is thus introduced by the angel. “This day is born a
Saviour, Christ the Lord.” Luke ji. I I.
3. So in His death. For they crucified Him, who is Lord and
Christ. Acts ii. 36.
4. His resurrection. “The Lord is risen indeed.”
5. His name and grace, the Source of salvation. “Whosoever
shall call on the name of the Lord,”’ &c. For the same Lord
over all is rich unto all that call upon Him. Rom. X. I2.
6. As Zord, He will consummate ſhe salvaſion of His people.
(1.) As Lord from heaven, He will raise the dead. I Cor. xv.
47, 57.
(2.) Give the glorious crown, &c. 2 Tim. iv. 7. So-
7. The bliss of heaven is to be “ſor ever with the Zord.” He
will say, “Come, ye blessed,” &c.
III. Observe how salvation is limited to the Lord.
How striking is the language of the text How corroborated
by Peter Acts iv. 12. So the unvarying direction, “Believe
on the Lord Jesus Christ,” &c. “If ye believe not that I am
THE WAA/B OA' GO D. 217
Aſe, ye shall die in your sins.” “He that believeth not shall be
damned.” “To whom shall we go,” &c.
Notice—
I. Men cannot save themselves nor their ſellow-men.
2. Sain/s cannot saze. Moses, Elias, nor the Baptist, nor
apostles, nor angels, nor the Virgin Mary. Not a word about
it in Scripture. This is the great lie and folly of Rome.
APPLICATION.
Our duty and privilege—To come to Christ by faith.
To come to Christ now. This is the accepted time, &c.
And to look to Him alone. “Look unto Me,” &c. “Behold
the Lamb of God.”
THE LAMB OF GOD.
“Behold the Lamb of God, which taketh away the sin of the world.”
Jo HN i. 29.
ALL prophets testified of Christ; all the sacrifices foreshadowed
Him. John the Baptist introduced Him. And in a most striking
manner, by saying, “Behold the Lamb of God,” &c. Verse 29.
Such is the true exhibition of Christ to us, and to all men.
Notice—
I. The mediatorial person of Christ.
II. The glorious work of Christ, and—
III. The individual way of obtaining the benefits of Christ.
Observe—
I. The mediatorial person of Christ.
Observe, as such, Christ is the Lamb of God. Two sacrifices
of this kind had typified Christ.
I. The paschal Jamb. See Exod, xii. 3, &c. How it repre-
P
2 IS - SKETCA. C.
Sents the true Christ. So, Christ is our Passover, &c. I Cor.
v. 7. -
2. The sacrificed lamb offered daily. Exod. xxix. 38. Now,
here Christ was constantly presented in sacrificial type. Ever
exhibited to the Jewish worshipper.
3. Christ was God's Lamb. Not men's providing, but God's.
He found the victim. Provided the offering. As Abraham said.
Gen. xxii. 8.
4. This Zamb of God had been symbolized from the beginning.
Abel's sacrifice, &c. Gen. iv. 4.
II. The mediatorial work of Christ.
To take away sin. To do so by bearing it. By suffering for
it. Let us hear the testimony of Isaiah, liii. 4–6. “Surely He
hath borne,” &c. Peter—I Pet. ii. 24. “Who His own self
bare,” &c. John—I John iii. 5; Rev. i. 5. Observe the extent
of this work. “Sin of the world.” “Kosmos—''The world.
Not a Jewish sacrifice for the Jews, but a Divine one for the
world. “The propitiation for our sins,” &c.
III. The individual way of obtaining the benefits of Christ.
“Behold,” &c. “Looking,” &c. So said Isaiah, “Look unto
Me,” &c.
1. W/h ſhe eye o/ Knowledge. To know Christ. To know
Christ in His person and work. He is revealed for this end.
2. With the eye of penilence. Look on Him and mourn, as
having suffered for our sins.
3. The eye oſ/ai/h. See in Him the Saviour. The sacrifice.
The way to God. The only Mediator. -
4. This looking mus! be personal. No one can look for us.
The sin is ours, so the looking must be ours also. Individuality
is essential. We must look—
5. Away /rom all other saviours—pries/s, works, penances, &c.
6. Such looking is ever effec/ual. “Brazen serpent.” John
iii. I4.
APPLICATION.
I. We call on all to behold the Lamb. The chief of Sinners,
&c., are freely invited. -
CVWIZZIZVGNESS TO CO.ME TO CHAZST. 219
II. To behold Him now. Now, He is published and offered.
III. Look, so as to secure salvation. We must thus behold
Him or perish. Looking, we are saved; refusing, we are
lost.
CI.
UN WILLING NESS TO COME TO CHRIST.
“Ye will not come to Me that ye might have life.”—Jo HN v. 4o.
CHRIST JESUS came into the world to save, &c. He was most
solicitous that men should be saved. This desire of Christ re-
garded all men—of every class and condition. He provided
means that men should be saved. But these means were those
of moral suasion. He ever treated men as reasonable and ac-
countable beings. Nothing on Christ's part to prevent men
coming to Him, but the opposite; and yet men would not come.
Observe, with regard to— -
I. Coming to Christ, what it is.
It clearly involves—
I. A sense of our need of Chris/. A Sense of sin, guilt, misery,
&c. *
2. A knowledge of Chrisſ as a Saviour. As revealed in Scrip-
ture and published in the Gospel. w
3. Applicaſion ſo Christ for salvation. Seeking, asking, call-
ing, &c.
4. Faith in Chrisſ, so as to realise His sovereign grace. Faith
looks to Christ. Receives Christ and realizes His salvation.
II. Coming to Christ is possible to those who have His
Gospel.
I. We can excrcise/ai/h only by hearing what the Gospel reveals.
Christ in the Gospel we have distinctly presented to us.
2. The offer of Christ is made in good faith to us, sincerely and
affectionately.
22O SKETCH CM.
3. We are so inviſed to accept Christ, that it is obviously our duly
and privilege to do so. To receive Him as God's gift, &c.
III. The reasons why men will not come to Christ.
These are various. We find in some—
I. Prejudice against Christ. The Jews, Pharisees especially.
Often the philosophical and learned.
2. Avo ſeeling of guilt or peril. No sense of need of Christ.
3. A belie/ in other means of salvaſion. As ordinances, services,
efforts, good works, &c.
4. A plea of inability. Not able, &c.
5. Doub/s as ſo ſhe eaſtemſ of Christ's sacrifice.
6. A ſcar of rejection by Christ.
IV. The necessary results of refusing to come to Christ.
‘‘ Ye will not.” This involves—
I. Increased guil/. A trampling on infinite love and grace.
2. Se!/-condemnation. John iii. 19, 36.
3. Necessary ruin. “Wrath of God abideth,” &c. As Christ
is the only Saviour, no other name, &c. “How shall we escape,”
&c. 2 Heb. ii. 3. As the old world, who refused Noah's
preaching, perished. And the obstinate Jews.
Observe—
(I.) Salvation is all of God. He is the one and only fountain
of mercy. .
(2.) Through and by the Lord Jesus Christ. And by Him only.
(3.) In connection with Divine grace and through faith.
(4.) Ruin is all of ourselves. Through and by our unwilling-
ness, unbelief, &c. Therefore we—
(5.) Urge all to come, and now.
THE Z/7ZZA' FOXAE.S. 22 [.
CII.
THE LITTLE FOXES.
“Take us the foxes, the little foxes, that spoil the vines : for our vines
have tender grapes.”—SoL. SoNG ii. 15.
THE subject of the text requires explanation. In the vineyards of
the East the tender vine has to be protected from the visits of
foxes, especially the young foxes. They delight in nibbling off
the tender shoots of the vine. Now, this is a striking symbol of
the enemies of the Church, the vineyard of Christ. Or we may
apply it to the perils arising from our spiritual foes with regard
to personal religion. Observe, the text lays emphasis on the
“little '' foxes. The Church and Christian individuals are ex-
posed to the wiles and malice of Satan. The roaring lion, &c.
But here is a wily enemy—not very formidable or terrible, and
that does not at once destroy, but spoil the vineyard. So that
we shall consult the letter and spirit of the text by applying it
to the lesser sins and infirmities of God's people, and their per-
nicious results on their character and fruitfulness.
Observe—
I. Some of these little foxes that spoil the vine.
I. The little ſolves of unsanctified fempers. Easily excited, soon
angry, rash, precipitous. They tell on the vital interests of heart
religion. Unfit for prayer and communion with God. Abraham,
Jacob, Moses, Jonah, &c.
2. The little ſoves of the tongue. Foolish speaking, flattery, &c.,
idle Speaking, vain speaking, talkativeness, evil speaking, ex-
travagant speaking, Scarcely truthful, white lies.
3. Ziffle ſoves of ſhe habits of life. Showy habits of pretentious-
ness, luxurious, fashionable. Living quite up to, or just beyond
OUII IIlean S.
4. Little ſoves of irregularity and neglect. Say as to the closet.
Family worship. House of God. Allowing hindrances, &c.,
lateness. “Not forsaking,” &c.
222 SKETCH C/7.
5. Ai//le ſoares of permicious Zhoughts and judgings. Evil sur-
mises, uncharitableness, envyings, distrust, &c.
6. Zizzle ſoves of selfishness. Yielding to self-ease or pleasure,
or being of a hard, exacting, hoarding spirit. Now, let these
suffice as specimens.
Notice—
II. How they spoil the vine.
I. Zhey deprive of spiritual strength. They rob us of holy
power. The tendrils are destroyed.
2. They prevent growth and /ruiſ/ulness. Look at the fox eating
that which should grow and make new wood and bear fruit.
3. They may endanger spiritual life. Neglect the vine, and it
may perish. So the soul may sink into indifference and then
apostasy. Peter went where he ought not, &c. The margin
of right and wrong becomes necessarily narrow, &c. Then,
Observe—
III. What we are to do with them,
I. Vigilance is necessary. These foxes are inside, working in
the dark and often unobserved.
3. They must be entrapped. “Take,” &c. These evils, like
foxes, must be captured, laid hold of, Secured, &c.
3. They must be destroyed. How By spiritual conflict, ear-
nest vigilance, prayer, faith. The power of the Spirit. Let the
subject—
I. Lead to self-examination. Little sins are often overlooked.
These little foxes must be taken. If spared, we shall suffer,
2. Fidelity.
3. Resolution. To act promptly and with holy earnestness,
and relying on the sufficiency of the promised grace of the
Saviour.
SPIRITUAL DISEASE'S HAEALED. 223
CIII.
SPIRITUAL DISEASES HEALED.
“I said, Lord, be merciful unto me; heal my soul : for I have sinned
against Thee.”—PS. xli. 4.
THE prayer of the text, while containing only a few words, is
exceedingly full and comprehensive in its meaning. It utters in
these few words both the language of earnest confession and
fervent supplication. It involves both the conviction of the Soul
of sin and sincere sorrow for it. In one word, the text is the
appropriate language of the sincere and anxious inquirer after
salvation, and expresses that state of mind which all must feel
before they can enjoy the salvation of God.
Observe—
I. Sin is ingenuously confessed,
“Lord, I have sinned against Thee.” How truly this applies
to every human being. “All have sinned,”’ &c.
(I.) By omissions of duty and commission of direct evil.
(2.) Sinned often. Countless times.
(3.) Sinned long. From the time of the knowledge of good
and evil.
(4.) Sinned against God. Against His commands; govern-
ment. Against His holiness, purity, and goodness. Against
His forbearance and mercy. Now, it is important that sin should
be felt and acknowledged. Especially confessed. Fully, freely,
humbly, and with contrition to the Lord.
II. The moral depravity of the soul is admitted.
“Heal my soul.” Sin is not only an offence against law, but
it is a malady of the Soul—a disease of the mind. Now, this
disease is—
(I.) Hereditary. Derived from our progenitors. Comes down
from the first pair, &c.
(2.) It is deep-seated. Disease of the heart. The very core
224, SATETCA CAZZ.
is corrupt. Hear the Saviour. Matt. xv. 19. “The heart is
deceitful,” &c. “Plague of the heart.”
(3.) This disease is loathsome in its character. It is the
leprosy of the soul. Spoils and mars its loveliness and beauty.
God beholds it with abhorrence. It is—
(4.) Weakening in its tendency. Destroys our strength.
Weakens the whole man, and tends to the decay of the moral
system.
(5.) It is fatal in its end. Never heals of itself. Never is
Cured by human expedients. God alone can deliver from it. If
not healed it destroys the body, soul, and spirit. All are afflicted
with this malady. “None righteous,” &c. It is—
(6.) Incurable by human processes.
III. The appropriate supplications presented.
I. Ozzine mercy is implored. “Be merciful.” As sinners we
deserve to die. Justice demands it, &c. God may righteously
inflict it. Nothing but mercy can prevent it. Without mercy
we must perish. “But with God there is mercy,” &c. He
has proclaimed His mercy. Offered it, &c. Engaged to bestow .
it. “Let the wicked,”’ &c. He has exercised it towards broken-
hearted and seeking sinners. “He delighteth in it,” &c,
2. Divine healing is em/reaſed, &c. “Heal my soul.” Pardon
is essential, but not enough. Depravity must be removed. Evil
heart taken away, &c. Now, observe how God does this—
(I.) The Word contains the prescriptions of healing. “He
sent His Word and healed them.” Here is the recipe. Here are
full and infallible directions, &c.
(2.) The blood of Jesus is the Sovereign remedy for healing'
the Soul. “His blood cleanseth,’’ &c. “A fountain shall be
opened,”’ &c. It being sprinkled, purgeth from an evil conscience.
Heb. ix. I 3, &c. -
(3.) The Holy Spirit is the Divine Agent. He is the Physician
who applies the remedy. Hence He, by the Word and the blood
of the Cross, quickens, renews, and Sanctifies.
(4.) Faith is the soul's acceptance, and appropriation of the
THE SAFETY OF THE BELO PED, &c. 225.
remedy. By faith we receive it, adopt it, and thus obtain heal-
ing and Salvation,
APPLICATION. .
I. Learn man's true state by nature. Guilty and defiled.
II. Examine into your moral condition. Are you pardoned
and healed 2 If not, do you feel you need it, &c. 2
Observe—
III. The one and only remedy. Application to God by faith:
in the Lord Jesus Christ. Let that application be earnest, imme-
diate, and by all.
CIV.
THE SAFETY OF THE BELOVED OF THE LORD.
“And of Benjamin He said, The beloved of the Lord shall dwell in
safety by Him ; and the Lord shall cover him all the day long, and he shall
dwell between His shoulders.”—DEUT. xxxiii. 12.
MoSES was now about to resign his charge and life. For rashness
with his lips he was excluded from the Promised Land. He was
to see it, but not enter into it. Before he dies his mental vision
becomes irradiated by Divine inspiration, and he predicts and
blesses the various tribes of Israel—two hundred and thirty-eight
years before, Jacob had done SO. Having spoken to Judah and
Levi, he then comes to Benjamin and pronounces the words of
my text. Now, of Benjamin three things are here said, and which
will beautifully apply to all God's people.
I. He was the special object of the Divine affection.
II. He was to dwell near to the Lord.
III. He was to abide in perfect security, &c.
I. He was the object of the Divine affection,
“Beloved of the Lord.” Now, the benevolence and mercy of
God are extended over all His works. His pity and compassion
include every fallen child of man. But He especially loves His
spiritual children—
I. With ſhe love of approbation. He has made them lovely,
226 SKETCA/ C / I’.
healed, adorned, exalted, sanctified, &c. They are His delight
and portion.
2. With a loze of manifestation. He displays His love towards
them as He does not to the world.
(I.) He gives them love tokens, precious gifts, Divine favours,
Celestial joys, &c., bread to eat, &c.
(2.) He pays them love visits. “He brought me into His
banqueting-house,” &c. He says “I will come unto you and sup
with you,” &c. John xiv. 23.
3. With a love of distinction. He gives them His name. He
invests them with distinguished privileges, makes them heirs to
Himself, including peace and joy on earth and life everlasting.
Observe, Benjamin—
II. Was to dwell near the Lord,
“By Him.” The land of Canaan was divided into lots. Ben-
jamin's lot included the greater part of where Jerusalem was
afterwards built, and of which Mount Zion was a part. Just read
Ps. lxxvi. I, &c.; CXXxii. 13. Now, thus Benjamin’s lot was
near God's dwelling. “He was by Him.” Let me remind you
that all the people of God are near unto the Lord, &c. They
a ré SO–
I. Graciously. Brought nigh, reconciled, one with Him.
2. They are so providen/ially. Hence He is round their bed and
path. His eyes are over, &c. His ears, &c. Never far from
them. He never leaves them, &c. He goes with them, and does
not forsake them.
3. They are so in reſºrcnce ſo His ordinances. They often come
especially near to God, meet Him in His sanctuary, bow before
Him, dwell in His house. “O Lord, I have loved thy house,” &c.
“I had rather be a doorkeeper,” &c.
4, Zhey are so in reſºrence to Zhe prevailing impressions of ſhe
mind. “They acknowledge God,” recognise Him in all things.
Love, and act, and feel as in His presence. Thus, they are most
emphatically “by Him.” Our text affirms, with respect to
Benjamin—
III, That he was to abide in perfect security.
SEZF-ABASE/EV7' ESSENTIAL TO WISDO..]/ 227
“Shall dwell in safety,” “and the Lord shall cover him,” &c.
Now, They dwell in safety—
I. From the curses of the Divine law. As transgressors, they
were exposed to it; but their iniquity has been forgiven, their sin
covered. “Blessed is the man to whom the Lord imputeth not,’’
&c. “Now, there is no condemnation.’’
2. From the powers of darkness. These war against the Chris-
tian. “Fiery darts,” “roaring lion,” &c. God is the shield of
His people. The Christian’s whole armour. Makes them in-
vincible. “No weapon,” &c.
3. From the perils of lift. How numerous are these ! But ob-
serve the completeness of the promises, &c. Ps. xci. I—IO;
Ps. cxxi. How full and distinct these declarations ! If afflictions
and troubles arise, they shall be sustained or delivered. “All
things shall work for their good.” They dwell safely—
4. Mids/ ſhe ferrors of death, and in the judgment day. “ Yea,
though I walk,” &c. “He is the strength of their heart,” &c.
Death hurts them not, but conveys them over the swellings of
Jordan to the goodly land, &c.
APPLICATION.
I. Are you the characters “Beloved,”’ &c.; near to the
Lord, &c. 2
II. Rejoice in your privileges, &c.
III. Invite all to share in Benjamin's happy lot.
CV.
SELF-ABASEMENT ESSENTIAL TO THE ATTAIN-
MENT OF WISDOM.
“If any man among you seemeth to be wise in this world, let him be-
come a fool, that he may be wise.”—1 Cor. iii. 18.
SELF-sufficiency, and an undue estimate of ourselves, must
necessarily be unfavourable to improvement. Apply it to the
228 SATETCAI C J .
Scholar, to the new apprentice, &c. Nothing excites the mind
more than a deep conviction of our ignorance, and a high ap-
preciation of knowledge. Self-sufficiency produces conceit, care-
lessness, indolence; self-abasement will lead to attentiveness,
diligence, and perseverance. In nothing are these remarks So
fully borne out as in the truths of religion. We can do nothing
here in the Spirit of self-exaltation and sufficiency. If we are not
little children, we cannot enter the kingdom. And equally ne-
Cessary is it that the text should ever be remembered by all
Christians, and always.
Observe—
I. The caution given.
“Let no man deceive himself.” Self-deception is common,
Self-deception is easy, Self-deception may ruin us. Do not de-
ceive yourselves—
I. By an over-es/imale of your potters. Not the best judges of
yourselves. Self-love is often so inherent, so predominant, &c.
“Let no man think more highly,” &c.
2. By presump/uous confidence as ſo your principles. Many per-
Sons only look at One side ; consequently, that side favourable to
their views. We should always examine both. On most ques-
tions much may be said on both sides; after all, Zhey may be right,
and not we. At any rate, on no question is there need of boast-
ing or dogmatism. -
3. Ay self-exal/ed Ziews of our religious al/ainmen/s. No doubt
there is a great difference in the religious experience of truly good
men. Even as in the child and full-grown man. Hyssop and
cedar, &c. Yet the truest sign of religious distinction is humility
and abasement. Not invidiously comparing ourselves, not
praising ourselves, but the grace of God. Be not deceived—
4. By mistaking mere evoltement ſor Divine influence. There is
the mere mental excitement produced by sermons and singing,
just as it is produced by any eloquent speech or the power of
music. The one is only temporary, the other permanent. The
one is sanctifying, the other artistic, uninfluential. Be not
deceived—
SEZF-ABASE/EVT ESSENTIAZ ZO WISDO.J/ 229
5. By conſounding sectarian zeal with ardent attachment for re-
/igion. We may be liberal devoted sectarians, and yet have no
true love for spiritual religion. Earnest voluntaries or church-
men, Arminians or Calvinists; and not so about true religion.
Observe—
II. The rule prescribed.
“If any man seemeth to be wise,” &c.—that is, feels this
spirit, is led to exalted views, &c., of himself—let him become
a fool,”—that is, despise and cast aside all his imaginings, and
become abased, even as a fool, empty even as a fool, diffident
even as a fool—that he may be wise. Now, this rule should be
studied by every man in the Church, and also by every man to
whom the Gospel comes. Especially we would urge this—
1. On the sceptical and disbelieving. Those whose reason and pride
lead them to reject the Divine revelation, and perhaps the Divine
existence or government. What ignorant pride and presumption
Such display ! They evince, too, extraordinary credulity; admit,
by inference, the greatest absurdities—yea, absolute impossibilities.
A world without a Maker, or a Maker without laws or govern-
ment, or a God incapable of revealing His mind, or a God,
Father of all, without wisdom or goodness, a ruler without
equity or justice. Let such a one become a fool, &c.
2. On the rejectors of religion on account of its mysteries. Is it
marvellous that finite beings should not grasp infinite truth 2
That creatures of time should not be able to encompass eternity 2
The region of certain knowledge is very limited. I live in the
midst of mysteries; I am a mystery to myself. How in reference
to the sustenance of the body ? Feed a man on bread and water,
and yet from that flesh, muscle, bone, nails, hair, will be made.
Let such a caviller become a fool, &c.
3. To those who rely on their self-righteousness, and reject ſhe
alonement of Christ. If their spirit is really right, have they
been uniformly obedient, never sinned, pure in the eyes of God,
&c. 2 Who can be so inflated with pride as to profess this? If not,
they are guilty. If God be holy, must be punished, or what avails
the law, &c. * God can be merciful in Christ, for Christ has
23O SATE7'CA/ C V7.
suffered, the just for the unjust. He has borne our sins, &c. Now,
this gives no license for sin or presumptuous iniquities. Christ re-
deemed us from sin, saves from pollution, &c.
4. Zºo Zhose who are satisfied with their Christian aſſainmen/s.
Who think they know enough, have apprehended all, &c.
Think of the apostle Paul. Phil. iii. 12. Avoid self-satisfaction.
Very much land yet to be possessed. Look before you, keep.
low, Seek after wisdom, grow in grace, &c. Learn—
I. The essentiality of self-sacrifice.
2. The only true way of improvement.
CVI.
THE EXISTING DIFFERENCES OF MEN.
“For who maketh thee to differ from another P’’—1 CoR. iv. 7.
FROM the same premises often different conclusions are drawn.
The text is often quoted to vindicate the arbitrary favour of God
and His choice of some to eternal life, and the rejection of others.
Now, the context shows the apostle had no such idea. The design
was to prevent partiality and undue elevation of Some Christians
over others. See verses 5, 6. But the text is capable of a more
extended application, and we wish to look at it in a general Sense
as expressing the existing differences among mankind.
Observe, then—
I. The differences existing among men.
I. In the outward and physical /orm. Look at the races,
stature, colour, phrenological varieties. Negro, Hottentot, the
Laplander, huge Patagonians, &c. Moses, David, Saul, Abra-
ham, Daniel, &c.
2. In intellectual capacity. This will apply to tribes and nations.
as well as individuals, Countries exhibit this variety, as seen in
THE EXISTING D.IFFEREVCES OF ME.W. 231
works, monuments, books, &c. See how Some stand out and
above. Solomon, Isaiah, Paul. The great élie of the world.
Intellectual nobility. -
3. In special gifts and falents. Many may be great, but how
diversified Paul and Apollos and Cephas. Look at the three
illustrious reformers—Luther, Calvin, Melancthon ; or Wesley,
Whitfield,
4. In outward station and /emporal means. One born a prince,
another a beggar. Palace, hut. Rank, wealth, glory. Debase-
ment, poverty, &c. Every grade, Condition, &c.
5. In moral and religious privileges. Look at the map of the
world. See the variety of state. Some people dark as night.
Others have the dawn, Some the light of day, noontide, &c.
6. In their spiri/ual esſafe. There are the lowest, the worst,
and vilest; and equally there are the best and holiest. How
various are the virtues and graces of men, and of others their
vices and crimes
II. Most of the differences are of God, and all permitted
by Him.
Indeed all, except those of personal improvement or deteriora-
tion; and here He aids the One and allows the other.
I. Take Moses and Pharaoh. One a believer, &c. God sus-
tains and dignifies him ; the other is impious, and God allows his
hardness, &c.
2. Take /ohm and Judas. Jesus calls both ; but John loved and
obeyed. Judas chose covetousness and treachery. Jesus aided
the one, and permitted the other.
3. All eaternal and infºrmal differences are obviously of God, either
by appointment or permission.
4. So the outward state very ev/ensively. Rich and poor, and
the great and Small, &c.
III. The great principles these differences involve.
I. God's sovereignty and glory. He has a right to do it. . He
does no wrong. Parents do it. Masters do it. His sovereignty
is one of goodness and wisdom, not malevolence or hate.
2. This is in harmony with all His works. Look at the grasses,
232 SKETCH C V//
the flowers, herbs, trees I Look at animal nature | The lion
and the worm The elephant and the insect I Look at the
heavens ! One star, &c. The celestial hosts, &c. It involves
among rational beings—
3. A difference of responsibility. To one is given one talent, to
Others five or ten, &c. So it is explained where much is given,
&c. How it applies to nations ! As the heathen, Mahomedans,
Jews, Christians. Accountable for what they have.
4. God aids /hose who seek ſo increase and improve. This will
apply to health, condition of life, or moral culture. “To him
that hath shall be given,” &c. So vice zersá, &c. It involves—
5. 7%e folly and evil of pride and os/en/aſion. All recipients,
all debtors. “What hast thou that thou hast not received 2 ''
6. The importance of gra/e/ulness and obedience ſo God. God is
the Fountain, Author. “Every good gift,” &c.
7. Desirableness oſ personal cul/ure and moral emulaſion. See
I Cor. xv. 58; 2 Pet. i. 5–8.
8. Sympathy wiſh /hose beneath us. As God does with all. As
others do to us; and therefore as we should do to those who
need it.
CVII.
FALSE AND TRUE REPENTANCE.
“Repentance to salvation not to be repented of.”–2 CoR. vii. Io.
ALMost every thing has its counterfeit. Gold. Precious stones.
So in religion there are many. The counterfeits of knowledge.
Faith, humility, prayer. So repentance. Repentance is such a
change of mind, that by God's grace we turn from sin to God.
Observe—
I. The repentance that is false, and needs to be repented
of.
Now, the Bible gives us instances of the men whose repent-
ance was of this kind. We have it in various phases—
FA/LSE AAVAD TA’ UE REPEAVTAAWCAE. 233
I. There is Cain. Gen. iv. 13. No doubt he had a certain
change of mind—horror, remorse, the dread of retribution.
2. So there is Pharaoh. Yielding only under the pressure of
the plagues, &c. See Exod. vii. 9; xii. 29.
3. There is Esau. How striking, &c. See the narrative. Gen.
XXvii. 34. The exposition of it. Heb. xii. I6, &c.
4. There is /udas Iscario/. How graphic How full his con-
fession Vindication of Christ. Restitution, remorse, &c. Yet
despair, death, and perdition followed. Matt. xxvii. 3.
5. There is Simon Magus. Whose repentance was merely the
dread of Divine judgments. Acts viii. 24. Here are instances
of false repentance that needed to be repented of. Let us
look—
II. At the true repentance.
* That needeth not,’’ &c. Observe some of such instances—
I. There was ſhe repen/ance of David. See Ps. li. 1, &c. How
abased Contrite, sincere, &c.
2. A/anasseh, imperious, crue/, and bloodthirs/y. See 2 Chron.
N.Nxiii. 2, &c. So also verses II — I 3. Yet, how thorough his
repentance
3. There were ſhe AWineziſes. Jonah iii. 5, IO. How Open,
earnest, and effective
4. The paraſolical lºsſance of ſhe prodigal, &c. Luke XV. I I, &c.
5. The ſits on //e day of Pºecos/. Acts ii. 37, &c. What
compunction, grief, and anxiety
6. The Corin//ian conſerfs. How manifest, &c., by the fruits
they produced 2 Cor. viii. 7, &c.
Notice—
III. How this true repentance is produced and manifested.
Produced by—
I. The Word of God. The Word Smites, pierces, &c. It must
be heard, received, believed. It may be by the law or the
Gospel. Terror or grace. Heb. iv. 12.
2. // is produced by the operation of the Divine Spiri/. The Word
is the Spirit's sword, the hammer, &c. So that the apostle ex-
horts, “To-day, if ye will hear,” &c. “As the Holy Ghost
Q
234. : SKETCH C VIII.
Saith.” Heb. iii. 7, &c, God's spirit illumes, convicts, and melts
the Soul, &c. Now, observe—
3. The manifºsfaſion of true repentance. It is manifested by
confession and contrition, by faith, by obedience. Such are the
fruits of repentance, &c.
IV. The supreme necessity and importance of such repent-
3}[C6.
Observe—
(I.) All have sinned and are condemned by God's law.
(2.) By repentance we escape the law's penalty. Matt. iii.
2–7. “The wrath to come.”
(3.) Mercy is offered to all such as repent. The unrepentant
perish. “God commandeth all men, everywhere,” &c.
APPLICATION.
I. How needful to guard against the spurious
II. Seek the Divine grace, that you may, by genuine repent-
ance, attain to salvation here, and thus to life eternal.
CVIII.
RECEIVING THE ATONEMENT.
“And not only so, but we also joy in God through our Lord Jesus Christ,
by whom we have now received the atonement.”—Rom. v. 11.
OUR text is replete with Gospel matter. It involves the greatest
of all truths, that of reconciling the sinner to God; it clearly
describes the way of its accomplishment “by Our Lord Jesus
Christ,” and it states its direct influence on the heart. “We joy
in God,” &c. Now, these are among the great cardinal prin-
ciples of Christianity. To understand these things in a clear
and scriptural manner is of the utmost importance, but to realize
them in our experience is our highest felicity.
*
RECEIVING THE ATOVEMENZ. 235
Observe, then—
I. The blessing realized.
“We have now received the atonement.” The word here
means reconciliation, and is rather the result of what is generally
considered the atonement of Christ. But the word itself is most
expressive. At-one-ment; that is, reconciled. Now, observe,
this implies—
I. Previous disagreemenſ. Variance, alienation, &c. This is
man's natural state. Enmity and opposition to God. Not at-one-
ment, but in opposition and hostility. Man unlike God, and dis-
liking God. But, observe—
2. Agreement or reconcilia/ion is affirmed. “We have received,”
&c. Now at peace with God. United to God. No longer
enemies, &c. No longer aliens, &c. No longer condemned,
N.C., but pardoned, justified, and accepted. Observe—
3. This blessing of reconciliation is now realized. Not the subject
of future hope, &c., but the present experience. God does not
invite us hereafter, in old age, nor on the death-bed, but now.
Now is the accepted time,” &c. “Come now, and let us,” &c.
4. This blessing is one of certain consciousness. “We have.” No
s!oubt about it. “We know we are of God,” &c. “I know whom I
have believed,”’ &c. Even under an inferior dispensation, “Come,
all ye that fear the Lord,” &c. “The spirit itself,” &c. “Old
things have all passed away,” &c.
II. The medium of this blessing.
“By whom ; ” that is, the Lord Jesus Christ.
I. He has laid ſhe basis of our reconciliation. Borne our sins,
&e. Died for us. As the “Lamb, took away our sin,” &c. “It
behoved Christ to suffer,” &c. “Without shedding of blood,”
&c.
2. He is our reconciliation. In Christ we have God and man
united. He is the Daysman and the Mediator, &c. The way,
the truth, and the life.
3. Faith in Christ Jesus effects our reconciliation. By faith in
Christ we are justified freely, &c. The sinner partakes of God’s
grace and lives by faith in Christ. The reconciliation is in
Q 2
236 SKETCA C VAZZ.
Christ. Faith receives it, appropriates it, &c. Thus, as there
was virtue in Christ to heal, and faith extracted it, so the Gospel
is the word of reconciliation, and by faith it becomes to us the
power of God to Salvation, &c.
III. The happy influence of this blessing.
“We joy in God,” &c.
I. We caperience sacred delight. “We joy.” Not fear, not
doubt, nor mourn. No ; we once did all these, but now we
rejoice. This is holy, real joy, Spiritual joy, &c.
2. This joy is essentially connected with God. “In God.” In
His mercy. Love and favour. In God, therefore it is Divine
and everlasting. -
3. This joy is /hrough ſhe Zord /esus Chris/. Christ is the way
to God, but also the way for the joy of God to flow to us. A
double way for God’s mercy to us, and for our access to God.
Now, such are the blessed truths our text contains.
APPLICATION,
I. Let it lead us to spiritual examination. Have we received
the reconciliation 2 If not, we are against God. And how much
more against Ourselves * y
II. The privilege of the Christian. “To joy.” Not despair
or sorrow, &c. We are called to it. It is our blessedness and
strength.
III. We urge the sinner to the acceptance of reconciliation in
Christ Jesus. Now, simply by faith, &c. Not to make your
peace with God, but accept it as made by Christ, and revealed
in the Gospel.
THE CHAISTIAN MUST SPEAK FOR CHRIST. 237
CIX.
THE CHRISTIAN MUST SPEAK FOR CHRIST.
“For we cannot but speak the things which we have seen and heard.”
ACTS iv. 20.
THE text was the language of Peter and John. The circum-
stances are thus detailed:—They had wrought a miracle. Chap.
iii. I I. The tidings had circulated. The Jews feared Christi-
anity would spread. They thrust them into prison. Next day
brought them forth. Verse 5, &c. Their boldness, &c. Put
them aside to consider their case, then prohibited them from
preaching. Verse 18. The reply of the text. The subject
might be restricted to the Christian ministry; but we wish to
apply it to the whole body of Christian disciples, and their duty
to speak for Christ.
Notice—
I. All Christ's disciples have much to say concerning Christ.
Much that they have “seen and heard ” they can testify of.
1. To the ſreeness of His grace. By this they have been saved,
converted, regenerated, sanctified.
2. To ſhe richness of His love. His love was preached, and
they have felt it in their souls as declared. Love marvellous,
infinite, unsearchable. “Behold, what manner of love,” &c.
3. To the reasonableness of His claims. He claims His ran-
Somed people. “Return unto Me,” &c. “Ye are not your
Own,” &c. “My son, give Me,” &c.
4. Zo ſhe pleasure of His service. “Yes, in keeping,” &c.
“His ways are ways,” &c. As the days of heaven on earth,
&c. Not toil and bondage, but rest, and peace, and joy, &c.
II. Christ's disciples are constrained to speak of Christ.
Fëar, shame, &c., often would prevent.
I. But Chrisſ demands iſ. He must be confessed, &c. It is to
be our test. Holy choice, &c. +
238 SKEZ'CA/ CZX.
º
2. Grafitude and love enforce it. “We cannot,” &c. Love
Constrains. It would be base and wicked not, &c. Besides,
there are other reasons— -
(I.) They alone can testify, &c.
(2.) They alone will, &c. Infidels, worldlings, &c., will not.
(3.) Those around need it. As information ; as excitement.
3. 7o clear ourselves of their blood, &c.
Notice—
III. There are many advantages arising from testifying of
Christ.
I. Zł zwill please Chris/. It honours Him. It honours His cause.
2. If zwill be followed with inward peace. Conscience will smile,
&c. God will give His favour and joy.
3. If will increase our zeal. Zeal will expire unless stirred
up, &c.
4. Tend to our use/ulness. May do much good in this way.
(1.) How mothers have thus been useful to their children
(2.) Friends, and companions to one another.
(3.) Teachers to their classes.
In conclusion—
1. This spirit and conduct have ever distinguished the people
of God.
2. Not so perilous now as in the early days of the Christian
Church.
3. Not so difficult to us as for Jews and the heathen when
converted.
4. Religion must be Supreme, or it can be nothing. Besides
the testimony of the mouth, there is—
5. The speaking of the open profession and obedient life.
SE/L/7'-AA’.4/SAE AAWD UAVA',4/7A//'CW/CAVAESS. 239
CX.
SELF-PRAISE AND UNFAITH FULNESS.
“Most men will proclaim every one his own goodness : but a faithful
man who can find 2'-PRov. xx. 6.
“Let another man praise thee, and not thine own mouth ; a stranger,
and not thine own lips.”—PRov. xxvii. 2.
THESE are wise and important proverbs; but human nature,
apostate and depraved, exhibits every conceivable weakness and
peculiarity. Our text, like many proverbs, presents two things
in contrast—Self-exulting proclamations and the want of fidelity,
Now, these two points of contrast we want to bring out, for the
discouragement of the one and the cultivation of the other.
Observe—
I. The commonness of self-praise.
“Most men proclaim,” &c. We often have—
I. The national evhibition of Zhis. A supposed patriotism, love
of country. My nation is the nation, be it French, American,
English, German, &c. Others are inferior, &c.
2. The political exhibitions of this. My party. It may be con-
Servative, liberal, radical, monarchical or republican, &c.
3. Ecclesiastical exhibitions of this. My Church. The Romish,
Episcopalian, Presbyterian, Baptist, &c. So, also, we have
often—
4. A /heological exhibition of this. My creed is the only ortho-
dox, &c, Calvinists or Arminians, Baxterians, &c.
5. Personal e.vhibitions of it. Hence the often-repeated—My
knowledge, my experience, wisdom, soundness, goodness. A
better citizen, Christian, friend of humanity. Now, can we ac-
count for it 2 In some there is—
(I.) A constitutional tendency to it. The extra development
of vanity, large approbativeness.
(2.) Extensive ignorance of others. Not acquainted with their
real excellences. Do not really know of what they speak. This
is often true as to creeds, &c.
24O SKEZ'CAI CX.
(3.) Special ignorance of themselves. Superficial knowledge
of themselves. Not conscious of their own ignorance.
(4.) Insatiable desire for popular applause. Love of the praise
of men. Now, observe, in contrast with this—
II. The rareness of thorough fidelity.
“But a faithful man,” &c. That is—
I. A man /ai/h/ul ſo his own boastings. Up to the mark. A
man faithful as a patriot, politician, sectarian, &c. Often such a
disparity between the man and his own car/e-de-z'ſsile. So much
wanting, &c., and so many obvious defects visible to others.
2. How ſew /ai/h/ul in their religious profession / What infirmi-
ties, discrepancies, contradictions, &c.
3. In their diversified staſions of life. As parents, children,
masters, servants, buyers, sellers.
4. In relation ſo avowed friendships. When present and absent.
Jesus and Paul both experienced this in prosperity and adversity.
5. With regard ſo the demands of conscience. Conscience lives
and speaks in the Christian. How few like Paul, &c. “Here-
in I exercise myself.” -
6. With regard ſo the claims of Chris/. On our hearts. Services,
profession, sacrifices, Church, &c. The Word. The Gospel and
the world, and His kingdom. How can we account for this?
The wanſ of thoroughness in religion.
2. Conſormity to the influences of ſhe world.
3. Meglect of spiri/ual means. Especially prayer.
4. Forgeſ/ulness of the mind and /º/, / Chrisſ.
I
º
- APPLICATION.
How—
I. We should avoid the one. As a weakness or sin—Self-
praise. -
II. Earnestly aim at the other. Fidelity.
III. Fidelity is graciously attainable. Noah, Enoch, Moses,
Caleb, Joshua, Daniel, Paul, &c.
A.O. V.A.' OA' THE WORLD PRO HIB / 7'ED. 24. I
CXI.
LOVE OF THE WORLD PROHIBITED.
“Love not the world, neither the things that are in the world. If any
man love the world, the love of the Father is not in him.”— 1 JOHN
ii. I 5.
IT is much easier to impress the mind with the importance of
some things than others. To guard against infidelity; to avoid
the paths of open impiety; to resist the devil; to crucify the
flesh. All these are reasonable, no one demurs to them ; but
how different to produce a right feeling as to the spirit of the
text :-‘‘Love of the world.” How difficult to feel the heinous-
ness of this It is so common, SO respectable, &c.; and yet how
clear and explicit the Word of God What can be more so
than the text.
Observe—
I. The evil prohibited.
II. The evidences of that evil, and—
III. The reasons for guarding against it.
I. The evil prohibited.
“Love not the world.”
(I.) It does not mean we are not to possess any measure of
the world’s riches. No doubt there have been many rich good
men; but they have been rich towards God—rich in good
works.
(2.) Nor does it condemn diligence and a due attention to our
worldly concerns. “Six days,” &c., have been given for honest
labour. Indolence, improvidence, are reprehensible before God.
Such men dishonour religion. Diligence in business is right and
good.
(3.) Nor does it censure a wise economy and frugal mode of
using what we possess. Christ, who could work miracles, said,
“Gather up the fragments,” &c. Extravagance is a great sin.
242 SATETCA CAZ.
How many could be supported by what is wasted in extrava-
gance
(4.) It does not proscribe a due regard to the scientific and
intellectual pursuits of the world. Religion is favourable to
knowledge, to Sound philosophy, literature, &c.
(5.) Nor does it forbid a proper regard to recreation and the
innocent pleasures of the world. The Christian should be cheer-
ful and happy above all men. He may look abroad, contemplate
the wonders of the universe, &c. Everywhere he will see God,
and be led from His works to behold His character and glory.
But it prohibits the love of the world—having it in our heart,
and the heart in it. It is to be in the hand for use, beneath the
foot, as the passage to a better, but not in the heart. Not to be
loved. This will apply to its pleasures, riches, maxims, society,
&c. Observe, then—
II. The evidences of this evil.
How shall we know of its existence 2
I. Zºy our anxie/ies. In getting, in keeping, in increasing its
mammon, &c. “Be anxious for nothing,” &c. See Matt. vi.
24, 25, &c.
2. Ay our conversa/ion. The tongue will speak of that which is
the chief good and delight. Our conversation will be a good
index of our hearts.
3. By our Zhoughſ's and desires. On what do our thoughts
chiefly dwell ? Where do our desires go out On what fixed 2
A moderate degree of attention will enable us to judge correctly
of this.
4. Zºy our joys and sorrows. Joy in worldly prosperity. Grief
in losing. I do not say you can be indifferent. But hear what
the apostle says. I Cor. vii. 29, &c. Such will be the chief
evidences.
Notice—
III. The reasons for guarding against this evil.
I. Because ſhe affainment of the world is very uncertain. How
many try, how few succeed Only one here and there. Then
should our hearts be fixed on that which is so evidently uncertain *
J. O VAE OF THE JPOA&AE/O APA’OAZIAE/TED. 243
2. Because worldly things are so evanescenſ. Here to-day, gone
to-morrow. “Uncertain riches.” Exposed to ten thousand
contingencies. What a striking exemplification now before us
3. Because Zhey are unsatisfying. A little does not satisfy. More
does not. Much does not. The whole world could not. The
soul must have other good than the world can give. Have
you not proved it over and Over again, especially in losses,
afflictions, bereavements, crosses, &c. 2 Eccles. ii. I — I I.
4. Because, when aſſained, it is often so infatuating. It produces
moral delirium, spiritual morbid disease. How evident Look
at the maniac, how he doats on mere tinsel ! He is deranged
Equally so the mammon lover. How striking the case of the
rich fool, &c. -
5. Because if is soul-des/roying. Incompatible with religion.
The love of the Father is not in such. The two cannot dwell
together. The one spiritual, the other material. Opposite as
light and darkness. Cannot mingle, as oil and water, &c. Then
look at the subject—
(I.) In the light of Sound reason. Ancient philosophers de-
scribed the vanity and the folly of worldliness.
(2.) Look at it in the light of history. All the great facts show
the uncertainty and worthlessness of this world. Cannot make
men happy; and if it could, it is not to be relied on or retained.
Verse 17.
(3.) Then look at it in connexion with death. How poor, then
We brought nothing into the world, &c. Gold, furniture,
palaces, attendants, paintings, &c. PS. xlix. Io, &c.
(4.) Judge of it by the realities of eternity. “What shall it
profit,” &c. Examine, &c. Prefer and seek the pearl of great
price, &c.
244. SKETCA. C.Y/Z.
CXII,
TRUE GREATNESS.
“Whosoever will be great among you.”—MATT. xx. 26.
How different God’s judgment and ours . His ways and deci-
Sions, and ours Observe, we use the term “monarchs,”
“heroes,’’ ‘‘philosophers,” just as we place ourselves on certain
stand-points, or the media through which we look at them. If an
earthly or worldly stand-point, then our conclusions will be
earthly. So, if spiritual and religious, then, of course, the con-
clusions will be spiritual. Now, observe the special and peculiar
circumstances under which men may be great in the Divine, true
sense of the term.
I. Men may be great in spite of a plebeian descent.
No heraldry, no dignified ancestry. Moses a child of the
Oppressed ones, born in bondage. David, the son of a farmer,
&c. So, the Baptist had no exalted pedigree. Now, these were
the three great men in their generation. But there is one men-
tioned by Paul whose descent is not counted, Melchisedec. Heb.
vii. 3.
II. Men may be great in spite of personal appearances.
David was physically inferior to Saul, and how much more so
to Goliath. Socrates. So it is true of Paul, 2 Cor. N. Io, and of
many Christian men—Wesley, Watts.
III. Men may be great in spite of a low temporal condition.
Many of the prophets were among the poorer order. Amos
was a herdsman ; the evangelists, &c., fishermen ; Paul a tent
maker. Yet these were the élife of the Christian world.
IV. Men may be great despite learned and literary disad-
vantages.
Learning is inexpressibly valuable. But God has often trained
His servants in higher schools. As was the case with the Bap-
tist, Peter the intrepid, John the heavenly, James the wise.
TRUE GREATVESS. 245.
W. Men may be great in spite of the want of eloquence.
Eloquence has shaken nations, and decided the destiny of em-
pires. But Moses was not eloquent, Exod. iv. IO, nor Paul. He
evidently lacked this, I Cor. ii. I, 4. Now, let us see in what
the highest kind of greatness consists—
I. In the attainment of Divine knowledge.
No greatness without this. Ignorance is debasement, &c.,
especially spiritual ignorance.
II. In the possession of moral excellency.
Inward nobility. Moral goodness, equity, benignity, God-
likeness, love, sympathy.
III. In distinguished usefulness.
One who tells for God On others, as lights, as teachers, as
patriots, blessings.
IV. In the exhibition of holy fortitude.
To stand alone in times of trial ; to be good in bad times : to
be firm in peril; to brave danger; to be unyielding in suffering.
Now, Daniel and the three Hebrews. The Baptist, the martyrs,
confessors, &c., Puritan Fathers, &c.
WI. In the patient and cheerful endurance of afflictions.
Men who can endure, as Job, as Paul. Hear him. 2 Cor. xi.
2 I, &c.
W. Who best represent the greatness of God.
His highest greatness is moral love, meekness, long-suffering,
mercy. Moses was thus very illustrious. Jesus, the true and
perfect ideal. So the text. To serve, to be lowly, childlike,
kind. This is heavenly greatness. Observe, true greatness—
(1.) Is Divine, of God. His work. His image in the soul.
(2.) Spiritual, of the soul. Not physical or outward.
(3.) Attainable by self-prostration. Penitence, faith, prayer.
(4.) It is eternal, not earthly, &c. Such stars shall shine for
ever and ever.
246 SKETCH CX//Z.
CXIII.
THE EVIL AND MADNESS OF THE HEART,
(No. I.)
“Yea, also the heart of the sons of men is full of evil, and madness
is in their heart while they live, and after that they go the dead.”—
ECCLES. ix. 3.
HUMAN depravity is one of the most obvious doctrines of the Bible.
Its phases and fruits are woefully prolific. The evidences are
numberless. The prevalent vices, the atrocious crimes, the
besotted condition of men, make it awfully apparent. Observe
how the text exhibits it : Evil in the heart—the heart full of evil ;
this evil ripening to madness, and then ending in death.
I. The text refers to evil.
Obviously, moral evil. Sin is the evil, and the source of Our
depravity. The evil of the first transgression, producing an evil
nature, brought disease into the soul. This has been transmitted
to us, as we see various evils flowing from parents to their
children. This evil is called “the flesh ’’—the carnal mind.
Read Rom. vii. 5, chapter iii. Io, &c. Observe, this evil—
II. Is in the heart.
A heart disease. “The heart is deceitful,” &c. So Christ
said: “Out of the heart,” &c. The heart is likened to a cage
of unclean birds. So Matt. xii. 33. Here we might refer to the
desires of the heart; the purposes, thoughts, emotions; the
imaginations, &c.
III. Observe, the heart is full of evil.
So it is said of the old world. Gen. vi. 5. So Moses, Deut.
xxix. I 8, &c. So Solomon, Prov. vi. 14, 18. So our Lord Jesus
Christ, Matt. xv. 18, 19. Israel a type of it. Isa. i. 2–6.
IV. This heart, full of evil, ripening to madness.
Many bodily diseases produce mental insanity. This moral
madness is evident.
I. There is ſhe incomsidera/eness of madness.
* S/AV’.S MADAVES.S. 247
2. The violence 9/ madness, anger, wraſh, &c.
3. The rash judgmem/s and conclusions of madness.
4. The choice of madness.
5. The heedless perils in us 0/ madness.
6. The ev/reme folly of madness. See the demoniac, &c., a type
of this madness.
W. We see this evil heart, ripened into madness, ending
in death.
How the insane often destroy themselves—die by their own
violence. So this moral madness, unless removed, ends in death.
Moral death is now the state of the unrenewed. Sin brings the
Soul under judicial death. If not restored, the issue is eternal
death.
APPLICATION,
I. Examine and prove yourselves.
II. Jesus, the only Restorer, is near ; has come to save, &c.
III. Call on Him in believing prayer; He ever hears, &c.
IV. Let the healed extol His name. Then tell what great
things He hath done for you !
CXIV.
SIN'S MADNESS.
(No. II.)
“Yea, also the heart of the sons of men is full of evil, and madness is
in their heart while they live, and after that they go to the dead.”—
EccLES. ix. 3,
IN the previous discourse we gave an outline of the evil of the
heart. The heart full of evil, producing madness, and ending in
death. Well now, we wish you to look at the various phases Of
this moral madness.
I. In itself, it is the result of spiritual derangement.
248 SKETCH CXIV.
The evidences of this disease are numberless. Obvious in its
Symptoms, as in the Strange appearances, looks, speech, actions.
Notice— -
II. The various forms moral madness assumes.
Often it is exhibited in—
I. The low cunning, serpent-like, insidious, unreal, &c.
2. Kage and /uriousness. No Self-control, violent anger, re-
venge, &c.
3. Obstimacy and self-will. Resistance of good influence. Way-
wardness, violent resolves, &c.
4. Pride and arrogance. Pride of blood, of rank, of purse, of
costume, &c. Proud looks, words, &c.
5. Vanity and loze of admira/ion. This is often seen in the in-
sane. So in the moral world. Thirsting for human applause.
6. Zuzy and haſ red of ſhe good and evoellemſ. Surely this is a
sad and despicable kind of insanity Yet, how common
7. Zove of ſhe worſhless. Mind fixed on trifles, follies, &c.,
tinsel, shadows, counterfeits, dress, &c.
8. Heedlessness as ſo ſhe momen/ous concerns of the ſuture. A
mariner, and no chart, no compass.
9. Inſempera/e and evoiſable. The nervous system under irrita-
bility, inflamed soul. Prov. xxiii. 29, &c.
Io. Sordid and core/ous. Not using, but hoarding. Not enjoy-
ing, but care-distracted. Not blest or blessing; but cursed, and
a curse. Such are some of the forms of this madness.
Observe—
III. The remedy the Word of God reveals to us.
I. God's mercy. Without this there would be no hope.
2. This mercy embodied in Chris? /esus. His mission was to
restore the souls of men to Soundness, &c.
3. Published in the Gospel. The word of truth gives light and
health and peace.
4. Zs really offered, and can be available to every one. All are
invited. Jesus despises none.
5. And is in/all/ly effectual. “The power of God to Salvation.”
TA/AE ZOA’/D’.S-A) A PT 249
APPLICATION.
I. Let Christian ministers proclaim it freely, &c.
II. Let the diseased receive it. Jesus waits to heal and bless.
III. Christians extol it. Like the restored demoniacs, tell the
great things Christ has done for you. -
CXV.
THE LORD’S-DAY.
“This is the day which the Lord hath made ; we will rejoice and be glad
in it.”—Ps. cxviii. 24.
IT appears evident that much of this psalm relates to Christ, to
His conflicts and His triumphs. The 24th verse is especially
applied to Christ, in connection, too, with His resurrection.
Acts iv. IO. Now, the original sabbath was on the seventh day,
but we have no account of the apostles either keeping or en-
forcing obedience to that day, while we have several testimonies
to their meeting to worship and commune together on the Lord's-
day. And our text would seem to be predictive, and to anti-
cipate this day of Christian joy and exultation. While the text is
applicable to the whole Gospel dispensation as the acceptable
day of God, we shall consider it in reference to the Lord’s-day.
Observe—
I. Some particulars in connection with it.
II. Some especial duties arising from it.
III. And the special advantages and blessings it confers,
I. Some particulars connected with it.
I. As a day long predicted and {ypified. PS. Nvi. IO, and xlix. I 5.
Jonah was a type of Christ's death and resurrection. Jesus
Himself referred to this. Matt. Xii. 39.
2. As a day of the greates; moment in ſhe his/ory of our
redemption. The day of Christ's resurrection. Christianity rests
on this as its chief basis. Christ rose again. No evidence of
R
25O SKETCH. C.W. J.
His divinity or acceptance without it. Nay, His cause would
have perished had this failed, for He had declared He would rise
the third day. All hope, too, would have expired if Christ had
not risen, &c. I Cor. xv. 12–17.
3. As a day Zo 20%ich Zhe aſſen/ion of the Church would be directed.
The Old Testament Church looked onward, the New Testament
Church back to this day. The day of triumph after conflict and
apparent defeat.
4. As emblematical of the day of Christ's final /riumphs. This
day was the first-fruits of His universal victory. “He must
reign,” &c. “He shall live,” &c. “Blessed be the Lord
God,” &c. Let us consider it—
II. As to the special duties arising from it. x
I. If should be wholly the Zord's, He has made iſ ſor Himsel/.
Its early dawn, S evening shades, its noontide hours, all are
the Lord's. It should not be given—
(1.) To business. “Six days shalt thou labour,” &c. Exod,
XX. 9, IO, &c. * r
(2.) Nor to pleasure. Isa. lviii. I 3.
(3.) Nor to indolence. Not a day of sleep and sloth, &c.
But to the Lord. To religious reading and meditation. To
family catechetical instruction. Especially to public worship.
To the service of the Lord. To celebrating the death of Christ
at His table. All early Christians did this every Lord's-day.
2. If should be a day of use/ulness and mercy. “To do good.”
To bless, our fellow-men. The school, the tract district, and the
sick chamber. §
3. If should be a day of rejoicing and evu//a/ion. Not a day of
sadness, &c. Holy, Sweet triumph of Spiritual happiness and
delight in God, &c. The text.
“Welcome, sweet day of rest,
That saw the Lord arise ;
Welcome to this reviving breast,
And these rejoicing eyes,” &c.
Consider—
III. The special advantages and blessings it confers,
AſO/L/D/VG FAST THE COAVE//DEAVCAE. 25 I
I. As a period of cessation /rom foil. This is a great mercy.
All things require this—the earth—the animal creation. So
man, more especially.
2. As a season of improvemenſ. To attend to mental and
spiritual things. The Soul and eternity. -
3. In the communion iſ affords. With the good and the holy;
with God, &c.
4. Z'he positive blessings often bestowed. Blessings of divine
knowledge ; of holy peace ; of increased grace.
5. As a symbol of heaven. So heaven is styled “the sabbath,”
or rest. “There remaineth a sabbath or rest,” &c. Then I
JSk—
1. If neglectors, or despisers, or trifiers with God's day are fit
for the heavenly sabbath 2
2. How guilty our nation in so robbing God.
3. How indifferent many Christians.
4. How all should be stimulated to obtain the Spirit of the text.
CXVI.
HOLDING FAST THE CONFIDENCE.
* If we hold the beginning of our confidence steadfast unto the end.”
HEB. iii. 14.
How important to be in the right way ! But we must not only be
in it, but abide, continue ; so the text clearly intimates. Well,
let us look at—
I, What the Christian possesses.
“Confidence.” See verse 6. Now, this confidence is the
confidence—
I. Of Divine experimental knowledge. He knows himself, and
he knows God as revealed in the Lord Jesus Christ, and by Him
the way of life. Philip. iii. 8.
R 2
252 - SATEZ'CA CA V/.
2. // is /he conſidence of ſai/h. The Divine confidence of
acceptance is faith ; therefore he believes, and is confident. “I
know in whom I have believed,” &c. Faith levels mountains,
&c. And it is—
3. Zhe conſidence of hope. The expectation of the blessings
promised. Looking for their enjoyment. Now, this confidence
begins with conversion. It is the opposite of unbelief, and con-
demnation, and dread. It may be described as the light of the
Soul—the joy of the soul; and it is the vigour of the soul. It is
Our Spiritual strength.
Notice—
II. The Christian's duty with regard to it.
Observe—
The text supposes it may be imperilled. So verse 6: “To-
day, if ye will hear His voice,” &c. So Christians experi-
mentally know. For its security God has made sufficient provision.
Not His will that we should lose it. Now that we may hold it
fast—
I. We haze //ic Dºle Word. The revealer and charter of that
confidence. All Christians have it—to read, for meditation. It
must dwell in our hearts. “Thy Word have I hid,” &c.
2. W. have the means of grace. Public. Heb. x. 23. Social.
Acts i. 14 and xii. 22. Mutual prayer. Domestic. Altar of the
household.
3. Secreſ. The closet for retirement and secret prayer, and
the special promise connected with it. Matt. vi. 6.
4. We haze the Holy Spiri/. He is to quicken, enliven, invigo-
rate. Prayer secures it. Now, this is God's gracious provision.
Then there is our present duty. If we hold fast, we must
exercise— g
(1) Vigilance. Not sleep, &c., as do others.
(2.) Be earnest. Not careless and negligent.
(3.) Be active. Not slothful, at ease, &c.
(4.) Devout. Not formal, attending only to the outward.
- (5.) Persevering to the end. Not drawing back, &c.
/MPORTANT OUESTIONS OF THE BIBA. 253
APPLICATION.
I. Exhort. All Christians to hold fast.
II. Admonish. On account of the imminent perils.
III. Encourage. By the great and precious promises, &c.
CXVII.
IMPORTANT QUESTIONS OF THE BIBLE.
THE QUESTION To ADAM. (No. 1.)
“Adam, where art thou ?”—GEN. iii. 9.
THIS is the first great question of the Scriptures. The circum-
stances are briefly, but fully given. The antecedents with regard
to our first parents were innocence, peace, most probably con-
stant communion with God. But now there is—
Conscious guily. Verse 7.
Obvious dread. Mind alarmed.
. Professed shame. Verse 8.
Notice—
I. The foolish fugitives,
“Hid themselves.”
1. What ignorance of God / “Omniscient.” Ps. cxxxix. I–I2.
2. What ſol/l, had iſ been possible / To go from—
(I.) The light into darkness.
(2.) Joy into sorrow.
(3.) Safety into peril.
(4.) Heaven into woe,
All this is included in forsaking God. He is the light and joy,
and safety and blessing to His children.
II. The Divine interrogation.
And “the Lord "Jehovah said, “Adam,” &c.
1. He has a natural right ſo question us. He is Creator. Source
of our being. * .
3
254 SKETCH CYJZII.
2. A moral right. For he is Lawgiver.
3. A benevolent right. As our bountiful Preserver.
III. The question itself.
Observe, it did not suppose ignorance on God's part. He did
not ask for information. But it was proposed to secure—
I. Self-conviction. Verse iO.
2. Sel/-confession. Verse 12. See the evasion, and Eve's im-
plication, &c. But he had still to confess, “I did eat "-
3. To make way for the Divine judgment. Verse 17, &c. In
Order for the exhibition—
4. Of Divine mercy. Verse 15.
APPLICATION.
I. We should often ask this question of ourselves: Where 2
In the tavern, theatre, pleasure saloon, &c. Wherever our moral
condition may be impaired.
II. God sees us everywhere.
III. We should not be anywhere where God can condemn.
CXVIII.
IMPORTANT QUESTIONS OF THE BIBLE.
GoD's QUESTION TO CAIN. (No. II.)
“And the Lord said unto Cain, Why art thou wroth 2 and why is thy
countenance fallen 2 If thou doest well, shalt thou not be accepted 2
and if thou doest not well, sin lieth at the door. And unto thee shall be
his desire, and thou shalt rule over him.”—GEN. iv. 6, 7.
HERE we come from parents to children—Adam to Cain, the
first-born of the human race. Eve thought he was the promised
seed, &c. Verse I. Alas ! how parents are deceived. Who
I.]/PORTAA'7' Q&AESTIONS OF THE BIBLE, 255
can tell what that child will be 2 Suppose a spirit voice had
whispered to Eve and said, “Thy child will be irreligious; full of
hate and envy; be a murderer—fratricide l’” Yet so it was. We
see him now oppressed, downcast, morose, &c. His services
and offerings rejected. And God meets him, and puts two
momentous questions to him.
Observe—
I. The nature of the questions.
The first refers ſo his own spirit and ſeelings. Verse 6. “Why
art thou wroth 2 '' Very violently angry. With whom 2 For
what reason 2 What is thy injury and complaint 2 “Why has
thy countenance fallen 2 ” The face is the index of the mind.
It was dark and disturbed ; beclouded with evil. And why 2
See how vice and crime tell on the face. Cunning, passion,
avarice, intemperance, lewdness. So the opposite : goodness,
pity, love, &c.
The second quesſion rela/es ſo God's equiſable responsibility. “If
thou doest well,” &c. No doubt Cain blamed God, or Abel, or
both ; considered he was hardly dealt with. Observe here—
Well-doing God will accepſ. His holy nature. His rectitude.
His declarations. But doing well, what is it?
I. Ooing what God commands. Not will service. No doubt,
Abel's sacrifice was what He demanded. It is still faith in
Christ's blood that is required. *
2. Doing well is doing if humbly, Cain was self-sufficient.
3. Earnestly. Not nominally.
4. Evangelically. Looking to God's mercy, and doing it
through the Mediator—the Daysman.
5. So as ſo please God. His pleasure and glory. Evil doing
brings the punishment to the door of the ill-doer, “Sin lieth,’’
&C., as the word indicates, like a crouching wild beast at the
door, ready to seize its prey. Its desert and punishment.
Observe—
II. The lessons taught us.
I. Individual responsibility. Accountable in our own person.
Adam, Abel, Cain.
256 SKETCAT CV/X.
2. God's gracious conduct towards us. The provisions of mercy.
The sacrifice needed.
3. His requirements. To believe and be saved. To ask and
have grace. To renounce self and accept Christ. -
4. A sinner's ruin is self-procured. “Shall not the Judge,” &c.
5. 7%e desire of God /or man’s salvaſion. God loves mankind,
and is merciful and gracious. “As I live,” &c.
6. The ſolly of Ölaming of hers ſor our sins.
CXIX.
IMPORTANT QUESTIONS OF THE BIBLE,
A QUESTION As To Drvise RECTITUDE. (No. III.)
“Shall not the Judge of all the earth do right?”—GEN. xviii. 25.
THE Speaker, Abraham. The Occasion is given. Verses 16–22.
The intercession of Abraham. Verse 23. The pious exclama-
tion of the text. The question is at the basis of all religion and
law. No reverence for God; no trust; no love, except on this
ground. Look at it in reference—
I. To the cities of the plain. Verse 20.
As Governor, as Judge, He had a right to punish them for
their crimes, so heinous and horrible ; for Society’s sake; as an
example; for His own glory, as holy in all His ways.
II. In all the arrangements of Providence.
He does right. The diversity of condition, varied orders, and
classes. In the afflictions of mankind. In the chastening of His
people. --
III. In the punishment of the obstinate and incorrigible.
Take Pharaoh ; his obstinate infatuation. Gehazi, Jezebel,
Nebuchadnezzar, Herod, &c.
Zi/POR7ANT OUESTIONS OF THE BIBLE, 257
IV. In the future condition of the lost.
I. Aone punished but ſhe individually guil/y.
2. There will be degrees of punishmenſ.
3. Divine mercy must have been refused. Now, in all this the
truth of the text is illustrated. This must be necessarily SO–
I. From God's naſure. His mind and will the rule of right-
£OUSI)èSS.
2. A//ributes. Purity, goodness, &c.
3. Af/esſations of His Word. His rectitude.
4. Ao Zemplation zCi/h God ſo the contrary.
APPLICATION.
1. If God will do right eventually to all, what must be the doom
of tyrants and persecutors 2
II. The certain redress of the oppressed and suffering.
III. The resplendent glory of the judgment-throne.
IV. How Christ died to give effect to the interests of righteous-
ness, as well as mercy
CXX.
IMPORTANT QUESTIONS OF THE BIBLE,
A QUESTION As To GoD our FATHER AND REDEEMER. (No. IV.)
“Do you thus requite the Lord, O foolish people, and unwise 2 Is He
not thy Father that hath bought thee hath He not made thee, and estab-
lished thee P’’—DEUT. xxxii. 6.
OUR connection with God is both our dignity and blessedness.
How grand and sublime the description of man's creation God
made man in His own image. Now, this should be the basis of
all reasons for religion and piety. But to this is added another
greater still. God Our Father has redeemed us. Now, these
258 SATETCAI CXX.
two reasons Moses uses in the text. We can apply them in a
higher and more significant manner.
Observe—
I. The question as to God's Fatherhood.
“Is He not thy Father 2'' Now, this involves—
I. That God is /he Source of our evi'sſence. “He made us,” &c.
He is the God and Creator of all flesh. Ps. cxix. 73; cºxxix. 13,
&c. But this applies to all things material, animate, &c. But
the text involves the higher truth—
2. That we are specially related to God. “We are His off-
spring.” Formed in His likeness, image, His nature, in some
higher sense than other creatures. The body, moulded by His
plastic hand. Soul breathed into his bodily form. “A spirit in
man,” &c. Intellectual, spiritual, moral. So, here is our digni-
fied and close relationship to God. It involves—
3. His care and our dependence. “If your parents,” &c. He
provides for us an earthly dwelling. A table, wardrobe, pro-
tection, means of well-being, &c. It involves—
4. His authority and our subjec/ion. This is the very nature of
things. He is to arrange for us and to command, and we to
ask and obey. It involves—
5. Muſual affecſion. He loves His children, &c. “He is good,
and pitiful,” &c. “We should love the Lord our God,” &c.
But man rebelled, fell, wandered, &c.; became the prey of the
devil. Observe, then—
II. The second question, that our Father is also our Re-
deemer.
“Bought thee.” Observe—
Redemption may be by two methods—by power, and by
price. In the text we have the one. The latter, as often ex-
emplified in the case of prisoners taken in war. Captives seized
by craft and violence. Brigands. Persons crushed by tyranny.
Israel in Egypt. This is the reference here. Bondsmen in
Egypt. In reference to human redemption. All men were cap-
tives, slaves, sold under sin. We were rebellious and traitors.
God our Father redeemed us—
I.MPORTAAT QUESTIOA'S OF THE BIBAEE, 259
1. By sending His Son as ſhe ambassador of peace, &c.
2. By appointing Him ſhe sure/y. Daysman, Mediator.
3. By making His life and blood ſhe price of our redemption. Let
us read Scripture, so as not to mistake, &c. Rom. v. 6–12 ; 2
Cor. v. I4—21; Gal. iii. I 3 ; Eph. i. 7 ; I Pet. i. 18; Rev. i. 9.
Now, here is the redemption. But our sins and bondage have
depraved us. We require—
4. Personal res/oration ſo holiness. This God secures us by the
same process. The blood that atones for us cleanses and sancti-
fies. Hear the apostle. Heb. ix. I4; I John i. 9, “There is a
fountain,” &c. Such, then, are the two questions and answers.
Now, observe—
I. The heinousness of obdurate rebellion. Verse 5. To live
basely, ungratefully, as slaves and criminals. DO ye thus re-
quite, &c. 2 Prefer bondage, &c.
2. The reasonableness of personal consecration to God. To
come as children, &c., prodigal. Then we are not our own, but
His, by every reason and principle of nature, law, and Gospel. “
3. Our immediate duty. “To arise and go to our Father,”
&c. He says, Return, &c.
4. Rejectors must perish.
- CXXI.
IMPORTANT QUESTIONS OF THE BIBLE.
Joshu.A's QUESTION TO THE CAPTAIN OF THE LORD's HOST.
(No. V.)
“Art thou for us or for our alºnier-ſon V. I 3.
GoD often revealed Himself in ancient times in human form. As .
to Abraham, Jacob, and now to Joshua. This human form was.
manifestly the Son of God. Thus He revealed Himself as antici-
patory of His incarnation in the flesh.
260 SKAETCA. C.YX/.
Observe—
. The question of Joshua.
Some things of a preliminary nature are necessary to be
observed— l
I. Asrael was in a state of conflict, and had to fight as well as
Z/ºcſ.
2. Zheir enemies were numerous and power/ul.
3. Joshua was a commander under God. Chapter i. 9.
4. As a man, he was subject to solicizude and anxie/y, and required
Zºe encouragement. sº
I
5. The appearance of ſhe man in the text was martial. Verse 13.
6. The quesſion thus was most maiural and appropriate.
II. Observe the reply given.
“Nay,” &c.
I. Aſe asser/s His supremacy. He is Captain, or General, or
Commander. He is the Head, King of kings. Isa. lxiii. I.
2. He has His hosts aſ His command. Angels, seraphim, &c.
The Stars. Men. PS. ciii. 2 I ; cylviii. 2,
3. He is cºer wiſh His militanſ Church. Captain of salvation.
His followers are all soldiers.
(I.) The conflict is one of knowledge. (2.) Of truth. (3.)
Faith. (4.) Holiness. (5.) Benevolence.
Observe—
III. The victorious issue of the conflict under Christ is
certain. -
I. Take ſhe past. Israel and Pharaoh, Jericho and the Canaan-
ites. God did fulfil. His word never failed.
2. See Zhe Wriumphs of Christiani/y. Ten raging persecutions.
At length success came.
3. See the resul/s of ſhe Z80/orma/ion.
4. See now the ſic/ories of Zhe Gospel in pagan lands.
5. Zook aſ ſhe word and oaſh 0/ God. “As I live, the earth
shall be full,” &c. -
6. The honour and reward of Jesus. He must reign till He
hath put all enemies, &c. His enemies shall lick the dust, &c.
“Every knee bow,” &c.
IMPORTANT QUESTIONS OF THE BIBLE, 261.
APPLICATION.
I. Are we for Christ 2 Really, avowedly, self-denyingly.
II. What cheering grounds of hope the text affords !
III. Yet what victories remain to be gained before the world
is subdued
IV. Christ's foes must fall. We ask all—
V. To enlist in this holy war, &c. “Fight the good fight,”
&c.
CXXII.
IMPORTANT QUESTIONS OF THE BIBLE,
A QUESTION As To Joshu A's PROSTRATION. (No. VI.)
“Wherefore liest thou thus upon thy face : *-Jos H. vii. 1 o.
FoR great undertakings there must be corresponding gifts, and
talents, and adapted qualifications. Joshua was selected to suc-
ceed Moses. Josh. i. 9. He was not only to be the great
general of the army of Israel, but an illustrious type of Jesus.
“Yet even he is a man of like passions,” &c. Our-text has to
do with the Israelites, when worsted by their enemies. Verse 4.
Joshua is greatly discouraged. Observe the words thus addressed
to him : —“Wherefore liest thou,” &c.
Notice—
1. The mental &#d &firitual prostration exhibited — and
to which the best men are liable,
Let us look at the model men of Scripture, and we have
numerous experiences of this kind,
I. We have /he devo/ional and /ērzid Jacob. He rose to be emi-
nently celebrated for his power of prayer. Had given to him
the immortal name of “Israel,” &c. Yet his spirit succumbs to
sorrow and trials. Two instances. His return and the expected
262 SATETCAI CXXIV.
meeting of Esau. Gen. xxxii. 7, &c. When Benjamin is de-
tained. Gen. xlii. 36.
2. We have ſhe greaſ, illustrious Moses. One of the greatest
men that ever lived. Noble, heroic. See him before Pharaoh,
&c. Think, however, of his anguish and devotion, his intense
anxiety when he asked God to blot his name out of His book or
forgive Israel.
3. We have ſhe wallant and heroic Elijah. See his valour, his
energy, his faith, &c. Then came the depression, the prostra-
tion of Soul. See him, I. Kings Nviii. 40, and then read chapter
XiX. I —4. -
4. We have //ne paſſenſ and per/cc/-minded /o/, God's testimony
is most striking. Job i. 8 and ii. 3. How wondrous his sub-
mission | Acknowledgment of God. “I know the way,” &c.
At length Job fails, and hear his dolorous exclamation and
bitter utterances. “My soul,” &c. Job iii. I, &c. “O that
Thou wouldst grant me my request, and destroy me !”
4. There is ſhe scraphic and swee/ singer of Israel, David. The
harp and song of David seem ever associated with joy and hope.
“I will bless,” &c. He calls on everything to praise the Lord.
He avows his courage, and resolves to trust in the Lord, &c.
“In the name of the Lord I will run through a troop.” Then
see him, and listen to his gloomy utterances. “O God, my soul
is cast down within me,’ &c. See PS. Xlii. 3, &c.; xliii. 5, &c.
Observe—
5. The patriotic, weeping Jeremiah. How noble, pious, per-
severing, and often bold to declare God’s will ! But he, too,
exclaimed, “I weep ; mine eye runneth down with water,” &c.
Sam. i. 16. “He also said, “My hope is perished from the
Lord.” Chap. iii. 18. Our last instance is the deep and heavy
sadness of Soul that our Lord exhibited in the garden of Geth-
semane. The fear, horror. On the Cross, gloom, &c. No doubt
that He might comfort His people, &c. So Joshua in the text.
Notice—
II. The expostulation addressed.
“Wherefore,” &c. Now, no doubt pleas could be put in, as,
IMPORTANT QUESTIONS OF THE BIBLE, 263
for instance, human imperfection, weakness, infirmities, &c. But
the text is designed to stir up, to excite, and raise the soul. Every
word is thus to be emphasised. Look at the words—
I. As ſo the depth of the prostration. “Wherefore liest thou
On thy face ’’’ As a man, thy countenance is to be lifted up.
As a saint, should it not be much more exalted 2 Thus, now
thou art both helpless and useless.
2. As ſo the person. “Thou.” Wherefore liest thou, the
chosen of the Lord? The celebrated leader. The one to go
before and command. Thou, the inaugurated successor of Moses.
The type of the Messiah. Thou, so usually brave and noble, &c.
3. Then observe //ie inferrogation iſ self. “Wherefore ?’’ Dost
thou refer to thy weakness, but God is thy strength ! To thy
peril, but God is thy shield ! To thy foes, but God is greater than
all thine enemies! Thy fears, but think of thy experience in the
past ! Thy forebodings, but most of the evils thou dreadest will
never be encountered, and for the others, grace sufficient will be
given Thy utter prostration could only be vindicated on the
Supposition—
ſ. Thal God could ſail ſhee. His power, His love, &c.
2. Thaſ ſhe covenanſ could ſail. But it is everlasting, and
ordered and settled.
3. The/ ſhe promises could ſail. The great, the rich, the free
promises.
Observe—
III. The Divine remedy for this prostration.
I. Prayer. “Call upon the Lord.” “Prove the Lord.”
Plead, &c. Ask in faith. Moses prayed, and God had mercy
on Israel, &c. Then exercise—
2. Hope. “Hope thou in God.” Hope on, hope ever. Hope
will grow if it be cherished, &c. Look at the light. Look
up, &c. *
3. Praise. In everything give thanks. Take the harp and
drive the evil spirit away. Sing thy gloom away. Raise thy
soul. In everything by prayer, &c. “With thanksgiving.”
In conclusion—
264 SATE 7"CH CXXIII.
1. This prostration is extremely disastrous. All joy and peace
depart. It is the mist, the blight, &c.
2. It is unavailing. Never does good. Never can.
3. It often grieves God. For it reflects on Him, &c., on His
nature, government, &c.
4. The antidote is provided. The Saviour's grace. The Spirit's
aid, &c.
CXXIII.
IMPORTANT QUESTIONS OF THE BIBLE.
THE QUESTION CONCERNING THE LORD's HAND. (No. VII.)
“Is the Lord's hand waxed short 2"—NUMB. xi. 23.
OUR Subject is connected with the punishment of the murmurers.
Verse 18. Their desires were answered in wrath. The gifts
they sought became curses. Moses even doubts. God exhorts
and asks, “Is the Lord,” &c. Now, let us apply this ques-
tion—
I. To the subject of creative manifestations.
We are in the midst of a marvellous universe. Full of the
wisdom and power of God. Now, Some Suppose creation was
finished, as related in Genesis. But that relates to this world
only. Creation glorifies God. He can continue to create, &c.
He may do so for His own glory. Myriads of worlds may rise
in magnificent succession. Worlds now get old, may decay, and
fall into ruin, and He may supply their place. As in the revivi-
fication of the seasons. New harvests, new forms, &c.
II. Apply the question of the text to Divine providences
for His Church and people. r
1. The preservaſion of His Church. Its extension, prosperity,
glory,
\
IMPORTANZ QUESTIONS OF THE BIBLE, 265
2. The destruction of the enemies of the Church. In the past He
did it. Egypt, Jerusalem, Babylon, &c.
3. The good of His individual servants. He can keep, deliver,
bless. However dark, &c. Overrule; turn curses into blessings,
evil into good.
III. Apply the text to the salvation of the most guilty and
obstinate sinners. : "
I. Cannot His hand reach them in the lowesſ pit of guill P
2. Break ſhe heart of the ſlimſy rock 2
3. Humble, and save ſhe proudes; and zºors; 2 Manasseh, Zac-
cheus, the thief, Saul, the Corinthians. We need despair of none.
The text we may—
IV. Apply to the fulfilment of the Divine prophecies and
promises,
I. The glory of the Zord filling the earth. Ps. lxxii. 17–19.
4. The spread of universal holiness.
3. Universal worship. Ps. lxvii. I—7.
4. The salvation of the world to Christ. Philip. ii. 9, &c. The
world filled with righteousness, peace, and blessedness. The
discouragements may be great and numerous, but the text
answers them all. -
APPLICATION.
I. The text should lead us to Divine reliance. Trust in the
Lord Jehovah, &c. This will cheer and strengthen us.
II. To joyous hope. No need of doubts and fears.
III. To more earnest effort.
IV. Profound humility. God’s hand alone can do His work.
266 SK/E7'CAI CXXIV.
CXXIV.
IMPORTANT QUESTIONS OF THE BIBLE,
A QUESTION AS TO OBEDIENCE AND SACRIFICEs. (No. VIII.)
“Hath the Lord as great delight in burnt-offerings and sacrifices, as in
obeying the voice of the Lord? Behold, to obey is better than sacrifice,
and to hearken than the fat of rams.”—I SAM. xv. 22.
SAUL, the first king of Israel, had been signally honoured of
God. At first he bade fair to excel, and the spirit of the Lord
was upon him ; but his retrogression soon became evident. God
called him to a severe and painful duty: the utter destruction of
the Amalekites and all their substance. But he adopted his own
plans, and spared Agag, the king, and all the best of the sheep,
&c. Verse 9. Then God expressed His displeasure to Saul.
Verses io—12. Saul, full of self-complacency, addressed Samuel.
Verse I 3. Samuel's Searching question. Verse 14. Then
there is Saul's hollow and mean equivocation. Verse I 5.
Samuel's expostulation and admonition. Verse I 7. Saul again
blinded himself, &c. Verse 20. Then comes the text: ‘‘Hath
the Lord,” &c. How Often will-worship and ceremonies are
substituted for obedience, &c.
Observe—
I. There is a ceremonialism which is of God.
God appointed the various offerings of the ancient world.
Abel's, Abraham's, &c. Also those distinctly of the Levitical
economy. Now, these were right, expressive, typical, &c. God
demanded attention to them. So under the New Testament
dispensation. We have two institutions or ordinances of Divine
establishment—
Baptism. The outward sign of purification. The laver, through
which we pass into the church and kingdom of Christ.
The Lord's Supper. The feast of holy fellowship. The re-
IMPORTANT OUESTIONS OF THE BIBLE, 267
membrance of the death of the Lord Jesus. Now, these stand in
the Book of the New Testament; are Christ's institutions; and
both are commanded most clearly and fully. Now, all Divine
ceremonials are obligatory, from the tree in the garden of Eden
to the supper of the Lord. But—
II. Ceremonial institutions must not have an undue place
in our regards.
Three things must be avoided— -
I. A//aching saving efficacy ſo hem. As the sacrifices of the
old, or institutes of the New Testament, baptism, or the Lord’s
Supper.
2. In making ſhese services se!/-righteousness. Glorifying our-
selves, &c., as the Pharisees of old.
3. Or in making Zhem /he end instead of the means of religion.
As means, they are precious, useful, and most important ; as
the end of religion, they are deceptive and disastrous. Then we
See in the text—
III. Something still higher and better than ceremonialism.
“Behold, to obey,” &c. “Obedience to the voice of the
Lord.” “God has spoken to us.” Heb, i. I, &c.
I. Obedience has ever been ſhe greaf evidence of religion. First
parents, Noah, Abraham, the Israelites, &c. “If ye love Me,”
&c. “This is the love of God,”’ &c. Blessed are they that do
His commandments, &c. But this obedience— *
2. J/us/ be evangelical. Not self-righteous. Not the basis.
Not meritorious, &c. By God's grace. In connection with
faith, &c., in the mercy of God. The work of Christ, the
foundation, &c. Obedience is the fruit, and not the root.
3. I must be of the hearſ. Not merely external ; not formal,
slavish ; but the result of love, the service of gratitude, &c.
“Some draw nigh with their lips,” &c.
4. If must be constant. The habit, the life, the daily work.
5. It must be humble. Conscious of our weakness and in-
firmities, and abased. It must be—
6. Universal. As the earnest desire to do the will of God in
all things. Have respect to all the Divine commands.
S 2
268 SKETCH CXX V.
7. It must be self-denying. Saul a beacon in the text. The
world may offer us honours, riches. “If any man will be My
disciple,” &c. Now, in our application of the subject, let us look
at two words: “Behold 1 '' it is “better’’—
I. As nothing else will please God. Verse 23. No substitute
for this.
2. As such, it is our happiness. There is peace, and comfort,
and joy in it. “In keeping,” &c., “great reward.”
3. It is our only sa/e/y. The believer, truly spiritual and
obedient, cannot be lost.
CXXV.
IMPORTANT QUESTIONS OF THE BIBLE.
A QUESTION As To THE HEART. (No. IX.)
“Is thine heart right?”—2 KINGs x. 15.
THE history of the text will be found in the chapter; but the
question we take separately from its connection, as it will enable
us to consider true religion as a condition of the heart. Now,
let us see—
I. The Scriptural account of inward righteousness, or the
religious heart. -
Now, we shall find the righteous heart is thus distinguished—
I. ZZ must be a new hearſ. Not the old natural one. This is
the great covenant promise. Ezek. xxxvi. 26. The Christian is
a “new creature.” He must be entirely renewed. “Old
things,” &c., “created anew,” &c. The same as being “born
again.” Not repaired or reformed merely, but entirely new.
2. // must be sanctified. Ezek. XXXvi. 25, 26. Cleansed. See
Titus iii. 6. “Create in me a clean,” &c. “Ye are washed,”’ &c.
Blood of Jesus, &c.
3. It must be loving. A heart of holy affection. Not malig-
nant, hating, but kind.
IMPORTANT QUESTIONS OF THE BIBLE, 269
(I.) Having the love of God in it.
(2.) Reciprocating that Divine love. “We love,” &c.
(3.) A loving heart towards all men, and especially the
children of God. See I John iv. 7–12, &c.
4. // must be fender. A heart of flesh. To feel ; to be sus-
ceptible. Not hard like stone—cold—icy. Warm—genial—
Sympathetic. See Ezek. xxxvi. 26, 27.
3. ZZ must be obedienſ. Obedience is the grand test. “If ye
love Me,” &c. “This is the love of God,” &c.
6. // must be the femple of the holy graces of the spiri/. The
natural heart is the synagogue of the devil. Cage of unclean
birds. Grave of corruption. See the evils it produces. Gal. v. 19.
Now, look at it as the temple of the Holy Spirit. Gal. v. 22.
Such is the right heart.
II. The importance of the right heart.
As it is—
I. The ſountain or roof of all good or evil. Jesus taught this,
Luke vi. 43, James iii. I I, &c.
2. The hearſ is ſhe greaf impulsive power of ſhe life. So the
natural or physical heart, the great organ of life. Weakness
there is disease, Ossification, ends in death. So the moral
heart, if illuminated, if holy, if good and tender, &c. So that the
heart is the mainspring or power of life.
3. It is the heart in religion that is chiefly observed by God. Cir-
cumcision is of the “heart.” Service is of the heart. “Good
treasure comes out,’’ &c. The Lord Searcheth the heart. He
judgeth by this. Men judge by outward experiences, but God by
the heart. Christ saw their hearts. As is the heart, so man is
before God. It is the cabinet containing the treasure. The
field of the good or evil seed, &c. Now, thus we see the
importance of the heart.
III. How is the right heart to be obtained?
I. Through the redeeming blood of Jesus. He must cleanse, &c.
His blood alone, &c.
2. By the power of the Holy Spiri/. No man can do it for him-
Self, or for another. No priest, nor angels, nor the Virgin, &c.
27O SKETCH CXX VI.
It is the great work of the Holy Ghost. We must be born of the
Spirit—
3. Ay the believing reception of the Gospel. Observe two or
three distinct testimonies. I Pet. i. 22, &c. Acts xv. 9. Rom.
X. I I, 17. Ps. xix. 7, &c. Now, the process is hearing and
receiving the Word of God, and then obtaining the gracious
Operation of the Holy Spirit, who, by the blood of Jesus, renews
and makes the heart right.
- APPLICATION.
Let this question—
I. Be Self-put to every one present. “Is my heart,” &c.
Leave others to reply for themselves. Leave the intellect merely,
or the name, or the Sect, or the creed, and ask about the
heart.
II. A right heart is compatible with infirmities. The best are
weak. “All often and in many things offend.”
III. The right heart must be committed to God. To keep, to
sustain, to Sanctify, &c.
IV. Let the prayer of the unrenewed be : “Create in me a
clean heart, O God,”’ &c.
CXXVI.
IMPORTANT QUESTIONS OF THE BIBLE,
HEZEKIAH's QUESTION. (No. X.)
“Is it not good, if peace and truth be in my days * *—2 KINGs xx. 1 o.
good, ºr p y day 9
HEZEKIAH was a godly man and a good king, but he had his
weakness and infirmities. Amongst others, he was Ostentatious
and vain. The prince of Babylon had kindly sent letters and a
present to him. Verse 12. Here Hezekiah’s weakness was
displayed. Verse 13. Isaiah the prophet is sent to him. Verse I4.
And now clouds gather. Judgments are predicted. Verse 16.
Z}/PORTAN7 QUESTIONS OF THE BIBLE 271
Observe its influence on the king. Verse 19. Here was certainly
the Spirit of resignation to say God's judgments are good. And
then follows the text.
Observe— -
I. All men should be deeply interested in their own times.
“My days.” We read of our generation, &c. “Our
times,” &c.
I. Our Zºnes are ever associated with greaf blessings. All ages
and periods have Some blessings. Some ages and times have
had rich Divine blessings, great bounties, privileges, &c.
2. Our present /imes are most specially signalized by Christian
mºrcies. We have the advantage of nearly six thousand years'
experience. The fruits of the past ages, from Adam, &c., to the
present. All that science, and art, and philosophy; all that
learning and literature; all that patriotism and philanthropy;
all that religious and godly men have done in the past; all dis-
pensations—patriarchal, Mosaic, prophetical, &c.—have been for
us. We have the benefit of eighteen hundred years of Christianity.
All discoveries, and inventions, and facilities of modern times, &c.
3. Our times are remarkable ſor benevolent and educational insti-
Ju/ions. The charities of London alone are the wonder of the
world. See the missionaries to the poor, ragged schools, tem-
perance movements, cheap literature, religious philanthropy, &c.
4. Our /imes involve great responsibility. On all good men. On
the young, the rich, &c. “Where much is given,” &c. “Exalted
to heaven.’’
5. Our ſimes will fell on ſhe ages ſo come. We are sowing,
building, cultivating. All events will be so many links in the
world's chain, steps in the upward ladder, &c.
II. Two things should be pre-eminently important to us,
“In our days.”
I. Peace.
(I.) National peace. Essential to commerce, education, social
happiness, Christian progress.
(2.) Religious peace. Strifes are Satan's hotbed and harvest;
272 SATETCH CXX VII.
produce doubt and dislike to religion, &c.; grieve God; hinder
Spiritual advancement; give excuses. -
2. Truſh. Peace is precious, but it must be based on truth :
truth politically—human rights, &c.; truth commercially—in-
tegrity, honesty; truth religiously—God's truth, as in the Bible
—in Christ. Now, peace and truth are the two pillars of
Society; our walls and bulwarks; our citadel and towers. God
delights in them.
Observe—
III. The realization of these must be good.
“Is it not good 2" -
I. These are good in themselves. Who can dispute it
2. Good in their influence. They unite, consolidate, strengthen.
3. Good in their resul/s. The fruit is good, harvest of happi-
ness. The stream is good.
Now, in the application of the whole—
I. Let us seek these for ourselves.
II. Sustain what will tend to these.
III. Constantly pray for these.
IV. Live out these, &c.
Then our Father will smile on us. Jesus will see the travail of
His soul, &c. The Spirit will be poured out, angels rejoice,
multitudes be converted, the millennial glory be hastened, &c.
“Blessed be the Lord, the God of Israel,” &c.
CXXVII.
IMPORTANT QUESTIONS OF THE BIBLE.
A QUESTION As To GoD's WoRK. (No. XI.)
“I am doing a great work, so that I cannot come down. Why should
the work cease, whilst I leave it, and come down to you ?”—NEH. vi. 3.
The work to which the text refers was the rebuilding of the walls
of Jerusalem, a very arduous work, one of great difficulty; for
IMPORTANT QUESTIONS OF THE BIBA E 273
there were not only open foes, but secret ones, and false pro-
fessing friends. And also, besides these, there were the careless,
the formal, and self-indulgent and indifferent. But God raised
up the men for the work, the chief of whom was Nehemiah, a
great, holy, self-denying patriot. The text is the question pro-
posed in reference to some of the enemies of the work. Verses
I, 2, &c. They wish them to come and discuss, &c. He asks
in reply, “Why should the work cease,” &c.
Notice—
I. The work itself.
Building up the wall of God's Zion ; the heavenly Jerusalem;
the kingdom of heaven on earth; the City of the Great King.
Now, this work comprises various branches and kinds.
I. There were the preparatory workers. Chap. iv. IO. Removers
of rubbish. Now, this rubbish must be taken away—not built
on. The rubbish of ignorance, error, superstition, evil customs.
The sabbath-school teacher, the temperance reformer, do this;
but every one should help.
2. The ac/ual labourers building the zCall. Masons, &c.; car-
penters, &c. The Church is for actual working ; not talking,
sleeping, dreaming ; but everyone to his work.
3. The work was one of conflict, as well as foil. Chap. iv. 17, 18.
So now the sword of the spirit, &c. Work and fight, for
enemies oppose. *
4. The work was oncrous, and required unify of action and spirit.
No separation. Chap. iv. I 9. No time for discussion, strifes.
All for God and His cause.
5. The work was one requiring earnesſ prayer. Chap. iv. 9.
Prayer, watching, and working, nothing can stand against
these. Verses 6–9.
6. The work was one of /ai/h and magnanimity. See chaps.
ii. 20 and iv. 20; how true of the Gospel and the Church of
Christ.
II. Why this work should not cease,
It was difficult, had enemies, &c. But so every good work.
Now, in reference to the great work of evangelizing the world
274 SATETCAT CVX VII.
and consummating Christ's kingdom, &c., why should it cease ?
Surely it ought not, when you remember—
I. Z's benevolent aspec/ /owards man. Man needs it. His mind,
his heart, his life, his destiny. For his salvation now and for
ever. Because of its—
2. Glorious connection with God. It is God’s greatest, grandest
work The work of the Father, Son, and Holy Ghost. The
work of His heart, hands, mouth. His glory. Superior to the
Creation and government of the physical universe.
3. It is the work iden/ifted with ſhe person and mediation of Jesus.
But for this, there would have been no covenant, no prophets,
&c.; no incarnate Jesus, &c.; no life of Christ on earth ; no
Sufferings, death, &c. All, all connected with it. Philip. ii. 7, &c.
4. Besides, Zhis is ſhe work of ſhe world's final glory. To expel
the demons. To restore it, beautify it, bless it, &c. By Divine
knowledge, truth, holiness, goodness, and universal peace and
love, &c. Satan cast out. Christ King over all, &c. God's
will done in earth as in heaven.
III. The interest we should take in it.
That it may not cease, &c., God has bound it up with the
agency of the Church. It is the Church's work—ministers,
people—the work of the entire Church of God. The church, the
pillar, &c.; the armoury, the vineyard, &c.; the Sowers, labourers,
&c. That it may not cease—
I. We must make ſhe work personal. Mine, instead of ours. I,
and not we. I will work, watch, fight, give, &c.
2. We must be reconciled ſo foil. Ordinary work will not do. It
must be special, earnest. See chap. iv. 23. Look at the foes—
hindrances. We must be animated—
3. With ardent zeal. There must be the spirit of burning.
Fire incessantly on the altar, &c. Be zealous. “It is good,” &c.
4. There must be unshaken reliance on God. “Be strong in the
Lord,” &c. Rest on His fidelity, His word, oath; His past help,
present presence ; His certain blessing, &c. Now, let us ask
the question of the text—
I. To ourselves. Ask conscience.
IMPORTANT OUESTIONS OF THE BIBLE 275
2. Ask each of her. Provoke, &c. Exhort, cheer, &c.
3. Ask the Lord in prayer. Hear His command, His engage-
ments, His resolve : “As I live, the whole earth shall be
full,” &c. -
CXXVIII.
IMPORTANT QUESTIONS OF THE BIBLE.
A QUESTION ABOUT THE CHIEF GOOD. (No. XII.)
“There be many that say, Who will show us any good *—Ps. iv. 6.
IN man there is a deep and strong desire to be happy—an
incessant thirsting for bliss—a perpetual longing for satisfying
enjoyment. This pertains to man's nature. Volume upon
volume was written by the ancients on the “summum bonum ''-
the chief good. Some taught that it consisted in knowledge,
or an acquaintance with the mysteries of nature or the subtleties
of metaphysics; others, in Stoical apathy, or power over the
passions; others (as the Epicureans), in pleasure ; others,
virtue, &c. And, were we to examine men in modern times, we
should find all these variety of views entertained—explained,
perhaps, in different phraseology.
Let us observe, then—
I. The common inquiry, and—
II. The special supplication.
I. The common inquiry.
“Who will show us any good P’’ We want good—we are in
eager pursuit of it—who will direct us, &c,
I. The disbeliever asks and ſollows the counsel of the scep/ic. Man
is degraded. “Arise,” he says, “from the vassalage of your
mind to superstition, to creeds, to priests, and to religion. The
region of credulity is the destruction of man.” “Go,” he says,
“renounce religion, despise faith and mysteries, arise to the
27 SKIETCA. C.Y.Y. ITV/.
glorious elevation of unfettered reason, and thus you will be
blest.” How false ! how delusive To find the chief good in a
mere negation—in a nothing ! No, man must have some posi-
tive good; something else if he gives up religion—not a blank.
Besides, if he pursues this advice out, he must sink into a mere
brute. All his connections and contemplations have to do with
faith and mysteries.
2. The zain man also asks, and oſey's ſhe oracles of honour. The
chief good is fame—human glory. Hence, this is sought in ex-
ploring unknown regions—in the political arena—in the field of
battle ; and titles are obtained, decorations are worn, the world
Smiles, the populace acclaim, &c. Yet how futile and vain, &c.;
only the shadow of a shade.
3. The world/y man asſºs, and is directed () //ic mavºns of Gºriče.
“The chief good is in riches. Get wealth. ‘Money answereth
all things.’ ” All worship the rich, and man begins to lay up,
to hoard. He eats the bread of carefulness. He amasses wealth ;
but the chief good is further from him than ever. He has ad-
mitted a serpent to his bosom, and its insatiable coiling and
gnawing destroy all his peace and comfort. He has no heart to
enjoy. He is in constant fear. Often exclaims, “What shall I
do,” &c. 2 Becomes aged with cares, and goes to a despised
and miserable grave.
4. The sensualist asks, and /o/loits ſhe dºc/a/cs of the goddess of
pleasure. “Gratify thy senses; eat, drink, &c., dwell in the house
of feasting. Throw off restraint, give thy steed loose reins. Fill
thee with mirth. Go to the goblet—see how it sparkles' Drink,
and rise to supernatural elation. Mix in the dance. Devote
thyself to woman, wine, and revelry | Seek the scenes of ex-
citing pleasure—the concert, the ball, the theatre, the racecourse.
Have life. Oh, this is the chief good '' He obeys, dashes into
the midst of the circle of mirth, &c.; but the Sweet morsel is bitter
in the stomach, like the poison of asps. The unhallowed fire
burns his flesh, destroys his vitals. He tires of the sickly paths.
He is satiated, disgusted, tormented. The mind revolts, the
spirit saddens. Hell is kindled within. He becomes the victim
IJ/PORTA.VT OUESTIO.VS OF THE BIBLE 277
of madness, or sinks into the depths of despair, and finds
that the fancied chief good is the chief evil, the curse of the
Soul.
5. The superstițious asks, and follows in the round of religious
files and ceremonies. Man is essentially a religious creature. His
nature yearns to worship and adore. He feels the evil within.
He dreads the punishment of his sin; he applies to various modes
of worship, to various means to avert the danger. Look at the
benighted Pagan, torturing his person. Look at the Romanisſ,
trusting to forms and saints, &c. Look at the Formalist, relying
On ordinances, &c. But here there is no reality. The soul has
no Solid peace, no suitable food, no moral enjoyment. Tortured
with fears, haunted with ghosts of evil, the victim of cruel anxie-
ties, &c. Oh, no all these are broken cisterns, &c., physicians
of no value, do not yield even ordinary good. Let me direct
you, then—
II. To the special Supplication.
Lord, lift Thou,” &c. Now, the Psalmist obviously selects
this as the chief good. He avers this to be the one pre-eminent
thing. Observe—
I. Wha? if imſ?ics. It implies God’s disapprobation of us as
sinners, being contrary to His law, nature, &c. All are thus
condemned before God.
2. Ji haſ does ºf include P
( I.) The manifestation of the Divine favour.
(2.) As such, also the forgiveness of sin.
(3.) Our acceptance, &c. A sense of His reconciled love.
Thus the father ran and embraced the prodigal, &c. God can
thus be favourable in and through Christ. He desires this, &c.;
has connected it with our reception of Christ. “He who hath
the Son hath life,” &c. All in Chrisſ, and by faith he becomes
interested in the whole.
3. How is this ſhe chief good 2
(1.) Because it is appropriate to the Soul's nature, which was
made for the enjoyment of God, as the light for the eye, the air
for the lungs, &c. God is the Soul's true rest, &c.
278 SKETCH CXXIX.
(2.) Because this is true happiness. Here is light and peace,
and joy and hope, &c. All real,
(3.) Because it secures every blessing. All good is included,
for body and Soul, for time and eternity. All good in providence,
grace, and glory.
(4.) Because it is permanent and everlasting. Not evanescent,
not temporal. “My peace I give unto you ; not as the world
giveth give I unto you.’’
APPLICATION.
I. I would appeal to the experience of the Christian. You can
testify to the truth, &c.
II. I admonish all who are going to false sources. “Be wise,”
&c. Let the experience of multitudes satisfy, &c.
III. I would encourage the spiritual seeker of true bliss. They
who thus pray in the name of Christ, believing, &c.
CXXIX.
SPIRITUAL ANATOMY.
(No. I.)
“The new man.”—EP H. ii. I 5 ; iv. 22.
“The old man.”—EPH. ii. I 5 ; iv. 22,
THE two states of sin and grace are represented by the opposite
Conditions of Our humanity, and most strikingly by the term
“man.” The old and the new—the corrupt and the holy.
Now, we want to show the true anatomy of the godly man—
how he is distinguished from the carnal, unrenewed man. Our
introductory discourse will be general, and relate to the scrip-
tural representations on this subject. The text is very striking,
showing the great design of Christ's work. The national dis-
tinction between Jew and Gentile are abolished in Christ.
SP/R/T'UAA. AATA 7'OA)/PT. 279
Notice—
I. Godliness does not change the original nature of man.
He is still “man,” having body, soul, and spirit; having all
his original faculties, &c.; in the same relation to God and to
this world. Religion affects not the essential elements of humanity;
neither does it affect our individualism. Endless variety of Con-
stitution, temperament. It is seen in Peter, Paul, James, John,
&c. Observe—
II. Godliness is styled the new man.
State of sin, the old man. See Eph. iv. 22. So, Rom. vi. 6.
New Creature, renewed, born again. Col. iii. 9, IO.
III. Godliness is the spiritual man.
Not a change of the corporeal, but of the soul. So called the
“inner'’ man. See I Cor. ii. 14, &c. Being in “the Spirit,”
spiritually minded, transformed, &c. Paul says, “Ye, which are
spiritual.” Gifts, graces, &c., all spiritual.
IV. Godliness is the holy man.
Old man corrupt, carnal. New man is “holy,” “holy
brethren.” Called to holiness, holy sacrifices. “Holy conversa-
tion.” Eph. iv. 24.
W. Godliness is the free man.
Gal. v. I 3. Called to liberty. “The Son makes free.” The
old man sold under sin. Captive, in bonds. “Free from sin.”
Servants of Christ, &c. Rom. vi. I 8.
WI. Godliness is the blessed man.
This runs through the whole of the Scriptures. “In blessing,
I will bless thee.” Blessed of the Lord. Ps. cxv. 13. So, the
Saviour's Sermon. Blessed, &c. Eph. i. 3. Now, such is the
whole man of God, as contrasted with the wicked—those in a
state of nature, unrenewed, &c.
APPLICATION.
I. Now, look in the Gospel glass, to see your true character.
See if you reflect the “new man.” If so—
II. Rejoice in it. Give God the praise.
III, Regeneration is the true basis of saving piety.
28O SKETCAſ C.YXX.
CXXX.
SPIRITUAL ANATOMY THE HEART,
(No. II.)
“A new heart.”—EZEK. xxxvi. 26.
SOME parts of the body are vital. Such is the heart, and anato-
mists describe it as a muscular organ, having two ventricles—
one to receive the blood from the veins, the other to send it into
circulation. Now, by the two motions of contraction and dilata-
tion, the heart is ever at work day and night, from birth to
death. The force of the contractile power on the heart is cis
pounds on a square inch, or sixty pounds on the whole, and
forces it a hundred and forty-nine feet in one minute. It is said
the heart contracts five thousand times in an hour. The pure
blood, in a mature healthy body, will be twenty-eight pounds
blood and serum fifty. Now, it will be seen the heart is the
great central power of health and life. So much for the heart
of the body. Now, the heart Spiritually is man’s moral nature,
that which is the accountable element of his being. This is to
the whole man what the physical heart is to the body.
Now, observe—
I. Man's heart originally was perfect and holy.
All its movements good, filled with purity and love, upright.
Reflected God's likeness. Answered to God's demands.
II, The heart, by sin, is apostate and depraved,
Called “evil.” Gen. vi. 5; Jer. xvii. 9.
III. The evident signs of the evil state of the heart are
many.
I. ZZ is dark, or blind. Of the night and darkness.
2. Hard, moral ossification. Stone. Rom. ii. 5.
3. S/upefied, or gross. Acts XXviii. 27.
4. Polluted, or dºſiſed. “Cage,” &c. “Sepulchre,” &c.
“Carnal.” Leprous, &c.
SPIRITUAL AAVA 7'OM/P-7A/E A/EART. 28 I
5. It is deceived, and deceil/ul. Full of devices, and surrounded
by falsehood and error. So, likened to the serpent, vipers, &c.
6. It is insane, or mad. Madness is in their hearts. Eccles.
ix. 3.
7. The source of all the evils of the soul, &c. Matt. xii. 35 ;
Mark vii. 2 I.
8. Incurable by human power. All efforts have failed for thou
sands of years.
IV. The heart may be restored.
God has promised in the text. Blood of Christ washes. Spirit
of Christ regenerates.
W. The signs of the regenerated heart are—
(I.) It is tender and soft. Feels.
(2.) Is enlightened. Dwells in the light.
(3.) Purified. By Jesus' precious blood.
(4.) Is the abode of love. “Love of God shed abroad,” &c.
(5.) Is manifested by its righteous fruits. Gal. v. 22.
(6.) Is the temple of God. “My Son,” &c. 2 Cor. vi. 16—
1 S.
WI. The evident duties connected with the heart.
I. If must be watched. “Holy vigilance,” &c.
2. It must be kept. “Keep thy heart,” &c.
3. It must be supported. Renewed, &c. By the indwelling of
the Spirit and the Word.
4. Sanctified by prayer and daily devotion to God.
APPLICATION.
Let the subject lead—
I. To examination, close and searching.
II. Believing, fidelity. “Cleaving, &c., to the Lord.”
III. Penitential humility, to bow to Christ and sit at His feet.
IV. Sinner, harden not thine heart against God and His
grace.
282 - - SKETCH CXXXI.
CXXXI,
SPIRITUAL ANATOMY THE SPIRIT.
(No. III.)
“A right spirit.”—Ps. li. Io.
“Your whole spirit.”—1 THESS. v. 23.
MAN is compound–body, soul, and spirit. The word, usually
translated “Spirit,” refers to the higher intellectual nature of
man; but it often signifies the disposition of the soul, the pecu-
liar personal features of the mind; and it is in this sense we shall
now consider it. The contrast between the spirit of the natural
and renewed man is constantly kept up.
Observe—
I. The natural man's spirit is rebellious.
The renewed, is contrite. Ps. xxxiv. 18; Isa. lvii. 15.
II. There is the perverse, and the excellent spirit.
Now, the perverse are self-willed, crooked, and wayward.
Daniel had the excellent spirit, loyal, filial, constant, &c.
III. There is, the haughty, and the humble spirit.
The one is the evidence of pride and arrogance. Prov. Nvi.
18. See verse 19. “Walk humbly,” &c.
IV. There is the hasty and angry spirit, and the meek
and quiet spirit.
Eccles. vii. 9; Prov. xxv. 28; I Pet. iii. 4. So, Moses. So,
the Saviour. Hence, the promises to the meek, &c.
W. There is the envious, and kind spirit.
“The spirit lusteth to envy.” James iv. 5. See the contrast.
Rom. xiv. 9, 10, 13. -
WI. There is the covetous, and the generous spirit.
“The covetous, whom the Lord abhorreth.” Ps. X, 3. “The
liberal soul,” &c. The Macedonians in their deep poverty, yet
abounded in their liberality. 2 Cor. viii. 2.
SAE/A&M 770.4/. AAVA 7'OMP-THE EP E. 283
VII. There is the prayerless, and the devout.
“The wicked, through the pride, &c., of his countenance, will
not seek after God.” “He restraineth prayer.” A praying
Spirit is the sign, and evidence, and blessing of the righteous.
VIII. There is the earthly, and heavenly spirit.
So, the Psalmist deprecates the soul cleaving to the earth. So,
the wisdom of the carnal heart is “earthly.” So, they are said
to “live in pleasure on the earth.” “Mind earthly things.”
Now, in contrast, the new spirit is born from above—has expe-
rienced the “heavenly calling,” “heavenly gifts,” “heavenly
things,” “heavenly country.”
IX. Finally, one is the spirit of Satan, the other the spirit
of God. -
See Gal. v. 16, &c. I John iv. I 3. The contrast, “Sensual,
not having the spirit.” Jude 19.
- APPLICATION.
See the necessity of—
I. Examination. How needful to prove yourselves |
II. Seek the spirit’s gracious Operations. To make you spi-
ritual.
III. Labour for the spirit of holiness. Entire conformity to
God. 2 Cor. iii. 18.
CXXXII.
SPIRITUAL ANATOMY-THE EYE.
(No. IV.)
“The eyes of them that see.”—Is A. xxxii. 3.
Of the various senses of the body, the eyes are most precious.
The natural eye exhibits the wonderful skill of the Divine archi-
T 2
284 SKETCH CXXXIV.
tect. The eyes are the inlets to the mind; the chief windows of the
Soul; and they have much to do with the moral character and
exercises of the heart. The eye is thus described :-It has three
delicate membranes, and Suitable humours to moisten them;
fibres vastly finer than the spider's web ; two thousand spherical
laminae, or Scales, laid one on another; the whole compressed
into a ball half an inch in diameter, fixed in a socket of bones;
all this connected with veins, arteries, nerves, and glands. Then
there is the grand optic nerve, by which impressions are con-
veyed to the brain. How wondrous ! But the eye of the soul is
the understanding, and if this is dark, then all within is desolate.
Let us look at what is said of the eyes, and the counsel given
with regard to them.
Observe—
I. There are the blinded, and the open eyes.
Sin has blinded. As was often done with captives. We read
of those who have eyes, but see not. Christ came to open, &c.
Now, the eye must be open to receive the light of the Gospel.
See 2 Cor. iv. 3, &c. It is said of Saul, the scales fell off.
Acts ix. 18. Here is the first great work of God in the soul.
“Let there be light,” &c.
II. There are the eyes wrongly, and rightly directed.
Eyes of the fool in the corners of the earth. The wise man's
eyes are in his head, looking before him, regulating his steps,
examining his path, pondering his ways. They look right on.
The wicked are wandering and vacant. No definite object.
III. There are the eyes of the proud and froward, and of
the humble.
So, the Psalmist said, “Mine eyes are not lofty.” The pub-
lican's eyes were downcast. The eyes of the Christian are
lowly, &c.
IV. The eyes of the covetous, and of the bountiful.
Greed and avarice are expressed by the eyes. “Not satisfied
with riches.” See the contrast. “The bountiful eye shall be
blessed ;” “for he giveth his bread to the poor.” Prov, xxii. 9.
SA/R/7"UAZ AAVA 7'OMP-7A/E EP E. 285
W. There are vain eyes, and the eyes that delight in truth.
Here is the prayer of the Psalmist : “Turn away mine eyes
from beholding vanity.” Ps. cxix. 37. See verses 18, 139.
VI. There are the eyes of the impure, and the eyes of the
holy.
Eyes full of adultery. The good make a covenant with their
eyes. To look on sin with delight is fraught with heinous evil.
See Job xxxi. 7; Ps. ci. 3. -
WII. There are the eyes of the cruel, and those of pity and
compassion.
See Isa. xiii. 18; I John iii. 17. See, in contrast, Job xxix. I I,
&c. So, Jesus often gazed with compassion, &c.
VIII. There are eyes reddened by wine.
Prov. xxiii. 29.
IX. Eyes dim with age, and grief, and sickness.
Isaac, Gen. xxvii, I. So Eli. Job says, “My eye is dim by
reason of sorrow.” See Ps. vi. 7 ; xxxi. 9.
X. There is the eye of holy joy and gladness.
“Mine eyes have seen,” &c. “Light is sown,” &c. No
sense expresses delight and joy more than the eyes. We use the
term bright, beaming, and so on. Gazing on a friend or plea-
sant scene, &c. So the felicity of heaven, &c. “Thine eyes
shall see the King,” &c.
APPLICATION,
How important—
I. A renewed understanding.
II. A right use of the eyes.
III. A watchful care, &c.
IV. Hopeful expectations, with prayer, faith, &c.
286 SKETCH. C.YXXXIV.
CXXXIII.
SPIRITUAL ANATOMY THE TONGUE.
(No. V.)
“Death and life are in the power of the tongue.”—PR ov. xviii. 21.
THE power of the tongue is fearfully exhibited in the text.
Various have been the supposed distinctions between man and
the inferior creatures. The erect form, the foot, the hand, the
face. No doubt each and all are true. But the greatest is that
of the tongue, the power of speech. The tongue is the glory of
man. Well, let us look—
I. At the tongue itself as a member of the body and instru-
ment of the mind.
We see it—
I. As the communica/or of Zhoughſ. It puts into words the ideas
and emotions of the soul. Other creatures make sounds, &c.,
man speaks. They utter instinctive noises. Man, intellectual
ideas. How varied the forms of speech To describe, com-
pare, illustrate, picture.
2. As ſhe link of fºllowship. Unites him to others. Conversa-
tion, the very joy of fellowship. There are appeals of the orator,
&c. Speaking to the eye, to the ear, to the heart. How the
tongue is employed Instructing, comforting, exciting, &c.
Words of thunder to the crowd. Whispers to the sick.
3. As ſhe greaf agen! in active life. All intercourse, all busi-
ness, &c. The babe lisping, the sire giving his blessing. We
cannot sufficiently know the greatness and value of the tongue.
II. Look at the tongue as influenced by evil,
Here are various kinds—
I. The faſtering longue. Using honeyed words to deceive. To
please, to allure, &c.
2. The lying Zongue. False, uttering untruths, all kinds of lies.
Trade, courtesy, jocular.
SPIRITUAL ANATOMP-THE TOWG UE. . 287
3. The impure Zongue. Gross, sensual, and polluted.
4. The malignant tongue. See Job xx. 16. Backbiting, evil-
Speaking, slander. Set on fire of hell, &c. James iii. 6.
5. Zhe proud, boasting tongue. James iii. 5; Ps. xii. 3.; Jude I6.
6. There is the profane tongue. Using wickedly God's name.
“Thou shalt not,” &c. Quoting Seripture vilely or for witty
purposes.
7. There is the cursing tongue. Some curse themselves. Some
others. Job xxxi. 30. “They curse inwardly. Ps. lxii. 4. Some
curse even parents. See Lev. xx. 9; Prov. xx. 20.
S. There is the blaspheming ſongue. This is against God and
His truth, &c. Blaspheming against the Father, against Christ,
or against the Holy Spirit. Against religion. These are the
leading evils of the bad, corrupt tongue.
III. Observe, the renewed and sanctified tongue.
I. It is a wise Zongue. The result of an enlightened mind.
Words of wisdom, &c.
2. Wholesome Zongue. That is, healthy and healthy-looking.
As the face, &c. Tree of life. Leaves and fruit good. -
3. Truſ//id. Speaking sincerely. Speaking the truth.
4. Aves/rained Zongue. Under check, &c., control, governed.
Ps. XXXix. I. “Keep thy tongue,” &c. ~.
5. There is the Kind and benevolent Zongue. “Soft,” healing,
genial. Opposite of Swords and arrows. Law of kindness, &c.
James iii. I 3. - -
6. There is /he droſional ſongue. The mouth of prayer, inter-
cession, &c. -
7. The Zongue of praise, and glorifying God. “Therewith we
bless God.” Awake, my “glory,” &c. “I will praise,” &c.
Observe, in conclusion— - -
I. The tongue is the most difficult of management. “No
man can tame,” &c. God can, Grace can, &c. How we
should seek it, &c. It is the greatest attainment. James iii. 2.
2. The most important. By it we are blessings or curses to
others. Words are sinful or holy. By them we shall be con–
demned or justified. -
288 SKETCH CXXXIV.
3. Spiritual discipline is ever indispensable. Christ is the
model, the Spirit, our helper. Joy the result.
4. The tongue of the sainted soul will glorify God for ever.
CXXXIV.
SPIRITUAL ANATOMiY—THE FEET.
(No. VI.)
“Ponder the path of thy feet, and let all thy ways be established. Remove
thy foot from evil.”—PRov. iv. 26, 27.
OF all the similitudes of life, that of a way is most striking and
expressive. All sorts of ways are presented to us in Scripture.
The way from above and beneath. The broad and the narrow
way. The way of light and darkness, of life and death, of the
wise and fools. Of course, this figure has respect to the feet, as
those of the traveller, &c. Well, observe—
I. The feet's natural course.
1. Found in the way of evil. Ignorance, error, sin. “So, all
we like sheep,” &c. See this universal apostasy. Rom. iii. 12.
We read of the way of the wicked, &c. “Way of sinners,” &c.
Prov. iv. Ig.
2. This way of evil has diverse paths. The way of lying. Ps.
cxix. 29. The way of mischief. Prov. vi. 18. The way of
snares. Job xviii. 8, &c. The way of blood. Prov. i. I6.
3. These ways are /a/al in their termination. Prov. xiv. 12. So,
Christ said. Matt. vii. I 3.
Observe—
II. The transition of the feet to the way of righteousness.
Now, in this ſtransition there is ever—
1. Consideration. “Consider your ways,” &c. “O that my
people,” &c.
SPIRITUA/L AAVA 7'OA/P THE AIAAWD.S. 289
2. Arrestment. “Stand in the ways and See,” &c.
3. Alandonment of the evil way. “Forsake the foolish,” &c.
“Turn ye,” &c. See Ps. cxix. 59.
4. Prayer ſor Divine help. Ps. xxvii. I I. “Teach me Thy
ways,” &c.
5. Holy decision. Ps. cxix. IoI. “I will walk before the Lord
in the land of the living,” &c. “We will walk in His paths.”
III. Then notice the peculiar phases of the feet when con-
secrated to the Divine service.
Observe—
I. They stand on the rock. “He set my feet on a rock, and
established, '' &c. PS. Nl. I, &c.
2. They enjoy liberty. Not bound, &c. Ps. xviii. 36; xxxi. 8.
3. Established by the Zord. Ps. lxvi. 9. “Suffereth not our
feet to be moved. He will not suffer thy foot, &c. Ps. cxvi. 8.
4. Guided in the way fo lift effernal. “Thou shalt guide,” &c.
Isa. xlviii. 17. The mission of the Spirit. “To guide our feet
into the way of peace,’’ &c.
Observe, in conclusion, the way of our feet is to be—
1. Pondered. Prov. iv. 26, &c. Our feet—
2. Are reverentially to be kept in the house of God. “Keep
thy foot,” &c.
3. To be regulated by the Divine Word. See Ps. cxix. Iot,
IO2, IO5. A-
4. To be quickened by Divine grace. “Quicken me in Thy way.”
So that they may be lively, active, persevering, &c.
CXXXV.
SPIRITUAL ANATOMY-THE HANDS.
(No. VII.)
“Now therefore, O God, strengthen my hands.”—NEH. vi. 9.
NEXT to the eyes and the tongue, the hands are most expressive
of the emotions of the Soul and the actions of life. The re-
29O SKETCH. C.YXX V.
ferences in Scripture are most numerous and striking. We can
Only Select the more general and significant instances. The
hand is a marvellous display of the Divine wisdom, and one of
the most noble and important members of the body. In
reference—
I. To the depraved state of man,
Observe how the hands are exhibited. The hands of the
wicked are represented as “mischievous.” Ps. xxvi. Io. “De-
filed or violent.” Isa. lix. 6. “Hands of blood.” Ezek. xxiii. 37.
“Slothful.” Prov. xix. 24. “Hands of iniquity.” Isa. lix. 3.
“Doing evil with both hands.” Jer. vii. 3.
Notice—
II. The hands of the righteous.
These are—
I. Purified. Washed, &c. “I will wash mine hands,” &c.
“Cleanse your hands,” &c. Ps. xxiv. 4. “Holy hands,” &c.
2. They are lifted up in prayer. Ps. cxli. 2. Sam. iii. 4I.
I Tim. ii. 8. Isa. i. I 5.
3. As connected wiſh holy praise. Ps. cxxxiv. 2. So by a bold
figure, “All the trees of the field shall clap their hands.”
4. As employed in blessing. So Jacob, when dying, Gen. xlviii.
14. So Jesus. Mark X. I6. Luke XXiv. 50.
5. As in generous bountifulness. Prov. iii. 37, and XXXi. 20.
Heb. iii. I6.
6. As working in the cause of God. Neh. ii. 18. Zach. viii. 9, 13.
Ps. Xc. I 7.
7. As engaged in ſhe moral conflict of /i/. The hand must take
the sword of the spirit, &c. “He teacheth our hands to fight.”
8. As learing the symbols of eternal /riumph. “After this I
beheld, and, lo, a great multitude, which no man could number,
of all nations, and kindreds, and people, and tongues, stood
before the throne, and before the Lamb, clothed with white
robes, and palms in ‘their hands.’” Rev. vii. 9. Such is the
symbol of the glorified above. Let us, in conclusion-
1. Have hands of faith and prayer, to receive the blessings of
the Lord.
SPIRITUAZ AAWATOMP - THE EAA’. 29I
. Hands of kindness, to assist the weak and suffering.
. Hands of goodness, to supply those in adversity.
. Hands of diligence in our industrial pursuits.
. Hands of toil in the service of the Lord.
. Hands of fidelity to God and men.
7. Hands of dependence. Holding on to the good, guiding,
helping hand of the Lord.
:
CXXXVI.
SPIRITUAL ANATOMY THE EAR.
(No. VIII.)
\
“And your ears, for they hear.”—MATT. xiii. 16.
y 2 y
NEXT to the eyes to see, is the important sense of the ear. Like
the eye. it is one of the marvellous faculties of the body, and one
of the chief inlets to knowledge. Without it, the universe would
be one dread scene of solitariness, and we should be cut off from
one of the most pleasing sources of enjoyment. Want of hear-
ing would deprive us of the rich luxuries that harmony and
melody confer. In some respects, this sense is more requisite
to happiness than the eyes. The blind are generally cheerful,
the deaf seldom so. The ear can be trained, as by attention to
the science of sound. The North American Indian naturally has
it in extraordinary perfection ; the perfect musician by education.
Now, there are nerves that connect the ear with the brain, and
thus become the telegraphic wires of the soul. Let us consider
what God has spoken of the ear, as connected with the soul.
Notice, then—
I, The ears that God condemns.
I. The closed ear. Such as stop their ears, &c. Ears, yet they
do not hear. Ps. lviii. 4.
292 SKETCA CA XX VI.
2. The uncircumcised ear. Profane, ungodly. Will not hearken.
Jer. vi. IO.
3. The ear turned away /rom God's Word. Prov. xxviii. 9.
4. Itching ears. Vain professors, ostentatious, &c. 2 Tim.
iv. 3, 4.
Notice—
II. The ears that God commends.
I. The ears that receive the Word of God and keep it. Exod. xv. 20.
Matt. xiii. I6.
2. The ears thał seek knowledge and wisdom. Prov. xviii. 15,
ii. I, &c., and v. I.
3. The ears that obey reproo/. Prov. xv. 31 and xxv. 12.
III. How the ear may answer the Divine intention.
I. Christ must open if. Isa. xxxv. 5.
2. If must be consecrafed ſo God's service. As the slave of the
Israelites had it bored and fastened to the doorpost. Exod. xxi. 6.
3. If must be ins/ruc/ed and counselled. Isa. xxx. 2 I.
4. If must be kept in holy activity. Hence all the admonitions,
exhortations, and counsels on this subject. “Hear the Word,”
&c. “Hear what the Spirit says.” Finally, observe, in the
way of -
APPLICATION.
The special blessings promised in connection with “hearing.”
“Blessed are your ears,” &c.
I. They that hear at all. To hear is both a duty and a
privilege. -
II. They that understand the Word. Matt. xv. 10.
III. They that keep it. Luke viii. 15.
IV. They that do it, James i. 25.
The ear is abused when it hearkens to flattery, to profaneness,
to slander, to folly. We need the grace of God to aid us.
Vigilant care to be exercised.
PROFIT OF GODZ/AWE.S.S. 293
CXXXVII.
PROFIT OF GODLINESS.
“For bodily exercise profiteth little; but godliness is profitable unto all
things, having promise of the life that now is, and of that which is to
Come.”—I TIM. iv. 8.
THE Epistles to Timothy are practical, experimental, and eccle-
siastical. They contain also various rich veins of doctrinal
truth. The text is the apostle's verdict as to the real value and
importance of true piety. The apostle speaks of bodily exercise,
by which health and vigour may be increased, or bodily ab-
stemiousness and fasts, which might, to Some extent, lead to the
same end. But the results of these would be comparatively
little. In contrast to these, “Godliness, &c., is profitable to all
things,” &c. Now let us notice—
I. What godliness is.
II. Its universal advantages,
Notice— -
I. What godliness is.
We might show in many particulars what it is not, as for
instance—
(I.) It is not the mere profession of any form of religion.
(2.) It is not a rigid adherence to any sect or party.
(3.) It is not a mere zealous attachment to creeds.
(4.) Nor an ostentatious parade of our piety.
(5.) Nor an abnegation of the lawful pleasures or blessings of
this life. But godliness-—
I. Is ſhe knowledge of God in the mind. We must know God,
as revealed in Scripture, as manifested in Christ. Creation
began with light; SO religion. Man naturally is dark, &c., of
the night, while godliness is of the light, and of the day.
Godliness—
2. Is the grace of God in the soul. God's favour in Christ,
realized by faith. So that we are justified and accepted in
294 SKETCH CXXX VII.
Christ. This state of grace is the opposite of our natural con-
demnation. “No condemnation,” &c. Godliness—
3. Is the love of God in ſhe heart. “The love of God is shed
abroad,” &c. God’s love to us enjoyed, realized. God is love.
See the testimony of Scripture to this. Hear Christ Himself.
John xiii. 34, &c. Hear the apostle John. I John ii. 9, IO;
iii. I4; iv. 7, IO, &c.
4. It is obedience to God in ſhe lift. Godly fear, godly conversa-
tion, godly exercises. “I will write My law on their hearts,” &c.
Holiness of heart and life. Now, these four features produce
God-likeness; His knowledge, His grace, His love, obedience
to His will. Now, two or three thoughts about this godliness.
It is God's work, by His Word and Spirit. It is inward. The
new life; the inward man. Begins in regeneration. “Born
again,” &c. “Partakers of the Divine nature,” &c. Is sus-
tained by the sanctifying grace of God.
Notice—
II. Its universal advantages.
Now, this does not mean that by it we shall get all we want in
wealth, and fame, and power, &c.; nor that we shall escape all
suffering on account of it. But godliness in itself is an unmixed
good, as to both worlds. The apostle gives us these two great
divisions. His “all things ’’ take in— -
I. The life Zhat now is. It makes the life that now is right in
itself. A life to God, and for God. The end of life now
obtained. “Living to the Lord.” .
2. If fends ſo a healthy lºſe. Sin wastes, spreads disease.
Godliness prevents intemperate habits, recklessness. It leads to
moderation in lawful things. Contrast the two, the servant of
God and the slave of sin. .
3. It ma/erially prolongs life. “With long life,” &c. What
would insurance offices say ? Why, even as to temperance, one
branch of it, they have spoken out. “The righteous bring forth
fruit to old age,” &c. “The wicked shall not live out half their
days.” - . . . . . . . . . . . . .
4. If sweetens life, To all there will be bitter cups, and
AA OF/7 OF GOD/C/AWE.S.S. 295
marshy, deadly waters. What advantage hath the Christian
over others, &c. 2 Much every way. He has light and comfort
within ; joy within ; hope, &c. “Why art thou cast down,” &c. 2
“All things work for good,” &c. -
5. It prospers life. Say you want to know how to get on in
life. I should reply then, Be circumspect and prudent, be diligent
and active, be sober and vigilant, be self-denying and careful,
be generous and liberal, be prayerful and God-relying, be con-
tented and thankful. These are as certain laws of prosperity as
the principles of mathematics.
6. It blesses lift. By making it a blessing. Look at the godly
child, sweet and fragrant in the household. Look at a godly
mother or father; look at godly brethren and sisters; look at
godly masters and servants ; look at godly neighbours, &c.
Exceptions may be taken—as, for instance, sickness; but god-
liness has not produced it. The causes may be hereditary, or
results of imprudence. So also, as for instance, not getting on
well. But is it religion that hinders us It may be the influence
of others—connections—unfitness for your professions. So also
as to domestic infelicity, bad husbands, home misery. But did
godliness produce these ? Was it not silly, disobedient disregard
of God in forming such connections : These apparent exceptions.
only establish the rule. Then the apostle speaks—
2. Of these advantages as ſo the lift to come. Now, the life to
come is really the life, the substance, the durability. Now—
I. Godliness secures a home in the lye ſo come.
2. A /i/le ſo if. “Rejoice that your names,” &c.
3. A meetness for it. “Being made meet.”
4. The absolute promise. “If I go and prepare,” &c. “We
know that if this, the earthly house,” &c.
In conclusion—
I. Wow, what can ungodliness propose 2 Infidel ungodliness,
epicurean ungodliness, worldly ungodliness.
2. What can the form of godliness offer P “Shadows,” &c.
Vanities, false hopes, &c. -
3. Rejoice that godliness, like an angeſ from heaven, offers you
296 SKETCA. C.YXY V///.
(very good. It brings to you the grace of God, the promises of
God, the Spirit of God, the joys of God.
Decide for godliness, and decide now. And now enrol under
the banner of Jesus, &c.
CXXXVIII.
DIMINUTIONS AND CHANGES OF LIFE.
“Yet gleaning grapes shall be left in it, as the shaking of an olive
ree, two or three berries in the top of the uppermost bough, four or five in
the outmost fruitful branches thereof, saith the Lord God of Israel. At
that day shall a man look to his Maker, and his eyes shall have respect to
the Holy One of Israel.”—ISA. xvii. 6, 7.
GoD's visitations of judgment are the subject of the prophet's
burdens. Verse I. So the text. Adversity and Sorrows set in.
Blessings gone, except a few, and they are figuratively set forth
in the text. “Two or three berries,” &c. Now, the subject is
capable of varied illustration. Let us look at some of these, and
then see the use we should make of them.
I. The various illustrations of the text.
I. If is exhibited in the adverse changes of life. Many who were
rich and prosperous, now poor. All gone, except two or three
berries, &c. Some so through their own folly, &c.; others by
the allotment of Providence, sickness, &c.
2. In ſhe ſailure of bodily health and vigour. Once strong and
robust, &c.; now left but a “few berries,” &c.
3. In the bereavements of Kindred and /riends. Once a crowd of
them—parents, brothers, sisters, children—but they have gone,
one after another.
- 4. In the powers and capacifies /or use/u/ activiſy. Once active,
useful, but now frailty and weakness have Superseded. This is
distressing to the sensitive, &c. Pushed aside by another gene-
ration.
DIMINUTIONS AND CHANGES OF LIFE. 297
5. AZ will apply to time and seasons of probation. How wise was
Old Barzillai 2 Sam. xix. 31. The indications of age, &c.
Eccl. xii. I, &c. Few years left, &c., or even days.
Notice— -
II. The uses we should make of the subject. tº
I. ſ. should impress us with the zamily of earthly ſhings. All
fleeting, all retiring. Like the seasons, like streams.
2. The ſolly of earthly-mindedness. How extremely so Grasp-
ing shadows, resting on the moving wave, building castles in
the air, &c.
3. The necessi/y of wisely using well our opportunities. For the
best ends, &c. Working while it is day. Now, while we have
life and light.
4. Seeking a fi/ness for ſhe world of the ſuture. As the pa-
triarchs, as Job, as David, Moses, &c. So the apostles. Heb.
N. 34. To Secure a title, a meetness for the inheritance of the
blessed.
5. Belºng and decoſional conſidence in God. See verse 7.
S
APPLICATION.
I. See the folly of thoughtless levity. How needful serious
reflection.
II. The necessity of Divine wisdom.
III. Pious arrangements with regard to the disposal of our-
Selves, time, &c.
IV. Christ the Lord Jesus is ever the same. No mutations in
connection with Him. He is in all His offices, and work, and
graciousness, without the shadow of turning.
298. SKETCH CXXXIX.
CXXXIX.
T H E R E N E VVA. L.
“Then said Samuel to the people, Come, and let us go to Gilgal, and
renew the kingdom there.”—I SAM. xi. 14.
THE text refers to a great day in Israel. Victory over enemies;
peace among friends ; rejoicing with all. Only one thing
wanting, and Samuel Supplies it : religious recognition and con-
secration. Gilgal signifies “wheel ” or “revolution,” and had
been celebrated by various services, &c. See chap. x. 8, &c.
Now, we meet on a day which stands out as the first Lord's-day
of the new year; we meet in a place of holy Sacrifice and of
Divine communication. So that we may here follow the example
of the renewing, as exhibited in the text. Let us see—
I. What should be renewed.
II. The spirit in which it should be dome. And
III. The reasons for doing it,
I. What should be renewed.
I. Our personal consecraffon fo God. A re-yielding and giving
up of our hearts to the Lord.
2. A devo/ion of our means and potters in God's service. To live
and labour for His glory.
3. An arrangement of our Zºº and oppor/uni/ies ſo ſhe lesſ fºgs.
Personal improvement. Personal application for the noblest
purposes: good of others, &c. So as to give out a useful and
exalting influence, &c., for the real well-being of mankind.
4. An azºtkºning ſo only responsibiliºs. As in the morning, after
sleep. Merchant taking stock, &c. Entering on a new division
of time, &c.
II. The spirit in Which it should be done.
1. Of reveren/iu/ acknowledgeſ/en/ /o God. “In all thy ways,”
&c. Regarding the Divine providence—
GOD IS Z/FE. 299
2. With joyul grafi/ude for the past. “What shall I render,”
&c. Ps. ciii. I, &c.
3. With humble reliance on the Divine blessing. Looking to it,
Seeking it, acknowledging it. -
III. The reasons for doing it.
I. We need this renewing in body and mind, even daily. Espe-
cially on memorial times, &c. Trees, earth, all have it.
2. We shall be ſhe beſ/er /or it. Stronger, more active, happier.
“They that wait upon the Lord renew their strength,” &c. We
shall be— -
3. More efficient in the spheres of life. Minister and people; all
Orders and classes of Christians.
4. God will be more glorified. His name exalted, His Church
extended. Religion more attractive, &c.
5. We shall be more com/ormed ſo Chrisſ. How He lived. His
entire life one of sacrifice. Whole nights in prayer. All He
was and did for us was for His Father's glory and the good of
the bodies and Souls of men.
APPLICATION.
I. Let us awake to the necessity of it.
II. Now resolve and seek grace to exemplify it.
III. Let others begin a new life to-day. Let it be the day of
consideration and holy resolves with regard to the future.
CXL.
G O D I S L I F E.
“In whose hand is the soul of every living thing, and the breath of all
mankind.”—JOB xii. Io.
As God is the light of the universe, so is He the life of all living
things. In life we look for more than substance. It is a higher
department than mere material form, and it is exhibited to us in
varied degrees and forms. The flint has within it latent light
U 2
3OO SKETCH CXZ.
and fire. Flowing streams are distinguished from stagnant
pools. Vegetation is seen exhibiting signs of living growth, in
distinction to dead and decaying substances. Now, in God, and
necessarily from Him, all life proceeds. He is the self-existent
Jehovah. He has life underived, and He is the source of all life
to His creatures.
I. God is the source of all material life.
There is the living grass, the living flowers, the living herbage,
the living plants and trees, and the intermediate and genitive
productions that seem to link together the vegetable and animal
kingdoms. All this life God gives, and sustains, and connects,
with appropriate laws. Gen. i. I I, I 2, &c. Isa. xliv. 24. PS. viii. 6.
II, God is the source of all animal life.
And what grades, and almost numberless forms, are pre-
sented to our contemplation. God gives to each, from the
lowest to the highest, life with corresponding instincts and mani-
festations. The naturalist here is ever presented with the varied
evidences of wise design and constant goodness. Gen. i. 20 and
XXiv. 25. -
III. God is the source of mental life.
Man is an animal, and has animal instincts, but he is some-
thing more and higher; he is endowed with reason, and can
survey, reflect, take a retrospect of the past, contemplate all
things around, and predicate of the future. Now, man rises
above the inferior creatures, and takes a distinctive position, and
approaches the Author of his being. Gen. ii. 7. Ps, iv. 3, &c.
IV. God is the moral life of man.
Man is even more than a responsible, thinking, intelligent
creature. He has a conscience, noble emotions, and a will. He
can choose good, and love it, and delight in it. He can obey,
and serve, and honour his Maker. He can live in noble and
holy deeds, and in works of beneficent activity and goodness.
Here he is still closer allied to God; here he reflects the Divine
likeness, and, though a wreck and a ruin, exhibits signs of the
GOD IS LIFE. 30 I
image in which he was created. Gen. i. 26, 27; ii. 7; V. I.
Ps. c. 3. Eccl. vii. 29.
W. God is the immortal life of man.
Surely God destined man to live for ever; his spiritual nature
was adapted to this; his soul had an immateriality which was
suited to endless being. But this continuous, immortal existence
is the special bestowment of God. It pleased Him So to con-
stitute man, and so to give him an unending destiny. PS. xi. 6,
and XXX. 9.
VI. God is the spiritual and eternal life of His people.
The inward, moral, soul-life was lost in the Fall. It was
given in the first promise immediately after, and it was really
brought by the Saviour, who is not only the way and faith, but
the “life.” His person had the life in it; His blood was
atoning life to the dead sinner; His doctrine was life to the
believer; His resurrection the pledge and model of the future
life. And God's great gift by the Gospel is eternal life. The
quickening, the regenerating, the preserving, and perfecting of
this life, is of God, by His Holy Spirit. This eternal life of
purity, dignity, and joy is the free gift of God, through Jesus
Christ Our Lord. Rom, ii. 7. I Tim. iv. 8. Rom. vi. 23.
I John v. II.
APPLICATION. -
I. Our duty and privilege to contemplate God in His living
works.
II. To repose in Him as the Author of our immortal being.
III. To realize His unspeakable gift of eternal life in Christ
Jesus.
IV. To show forth the evidences of our regenerated life in the
holy activities of believing obedience and goodness. To be fol-
lowers of God as dear children.
302 SKETCH CXLI.
CXLI.
THE FIRST RIPE FRUITS.
“Thou shalt not delay to offer the first of the ripe fruits.”
; EXOD. xxii. 29.
UNDER the law were many institutions full of significant teaching
—in reference to offerings and sacrifices especially. The first and
the best were to be offered to God. Of the orchard, of the field,
of the fold, God was to have the best. So, also, the first-born
was to be devoted to Him as the head and priest of the family.
“And the feast of harvest, the first-fruits of thy labours, which
thou hast sown in the field : and the feast of ingathering, which
is in the end of the year, when thou hast gathered in thy labours
out of the field. The first of the firstfruits of thy land thou shalt
bring into the house of the Lord thy God.” Exod. xxiii. 16,
I9. Also, Lev. xxiii. 9, &c. Now, the lessons thus taught are
these—
I. God should have the first and the best of all we have.
II. This should be cheerfully presented.
III. Only thus will God be pleased, and His blessing
secured.
IV. That this claim is most reasonable.
Now, these are the general lessons; but I wish to dwell on
the text as pointing out what God does in gathering to Himself
the RIPE FRUITs of HIS HOLY VINEYARD–Saints ripe for the sanc-
tuary above. And here we shall notice—
I. The signs of the ripe fruits fit for God and heaven,
and—
II. How they become such.
I. The signs of the ripe fruits fit for God and heaven.
Now, the signs of ripe fruits are–
1. Fulness. Whether it be in grain or grape. You See at
THE AWA’S7' A' NPAE FRUIT.S. 303
once if it is developed or full grown ; if not, it is not ripe. So
there must be spiritual ſulness, in God’s people, of knowledge, of
experience, of holy power, of faith. In all these growth begins
with regeneration, and are made full for glorification and eternal
life. Another sign—
2. Is colour. You see the grain green, and the grape pale;
the ripeness of the fruit is not thrown out. This is a certain test
of immaturity. So, with respect to the Christian’s spiritual ripe-
ness, what is the colour 2 It is self-abasement, meekness, humi-
lity, patience. A radiant mellow colour of joyous hope. Another
sign—
3. As /ragrance. Certain ripe fruits fill the air with perfume
and delicious odour, “Awake, O north wind, and come thou
south ; blow upon my garden, that the spices thereof may flow
out. Let my beloved come into his garden, and eat his pleasant
fruits.” Sol. Song iv. 16. Now, spiritually, this is seen in a good
spirit. As Daniel. Where the influence is felt everywhere. It
is exhibited in a refreshing conversation. This is like fragrant
perfume, which diffuses itself abroad.
5. The ripe fruits will be ſender and soft. The harsh and hard
are unripe. Here is indicated the perfection of the Christian
character. It is goodness, love, benignity, mercy. The absence
of hatred, envy, wrath, &c. Here are four unfailing tests of the
Lord’s ripe fruits. But— xº
II. How do they become such
They must be planted in—
I. Sui/able soil. Some land is hard, and cold, and sterile.
The World is such. The Church is the only soil for growth and
fruitfulness. Planted in the house of the Lord, in the courts, &c.
Here the air and influences are all of a refreshing character,
and “They shall still bring forth fruit in old age; they shall be
fat and flourishing.” Ps, Xcii. 14. There must be—
2. Spiri/ual cultivation. Christ is the husbandman. He plants,
preserves, and prunes, tills, &c. See John xv. 1, &c. We must
be subject to His gracious operations and directions—Word,
ordinances, prayer. There must be—
3O4 SKETCHI CX/LA.
3. Heavenly sunshine. Light and heat are both essential. They
are the very food of plants and flowers. So the Christian must
have both. There must be— --
4. The rains and dews. In some lands dews moisten and ripen
the fruits chiefly. With us, and in other lands, we have copious
rains. God's gracious spirit poured out, resting upon the Soul.
Without these no fruits nor ripeness.
In conclusion—
I. The harvest, or end of this state to each one, is approach-
ing. No avoidance or deferring. It is slowly, but certainly
approaching. Our Summer season is passing away.
2. Are we assimilating to the seasons and becoming fit for the
garner *
3. How needful that we should be anxious for this ripeness
Nothing else will do. God will only accept such into His upper
sanctuary. The means are all provided. The use of them de-
volves on us—
3. The necessity of Constant examination, in order to satis-
factory self-knowledge. We have the same privileges as the
apostles, who knew that they were of God, who had full assur-
ance of faith, and who were confident of future acceptance and
glory.
4. Some fruits ripen very early. So the Christian race of
some saints is early accomplished. Their work Soon finished,
and meetness for glory early realized. So it was with the first
saint who died, righteous Abel. So it was with many departed
young friends, early enlightened, convinced, converted, with
young and devoted professors and followers of Jesus. Our early
labourers in the sabbath-School, and our early and acceptable
preachers of the glorious Gospel. Our early patterns to the
young around us, very early chastened by Sore affliction, and
made more early meet for dying and heaven.
THE A/OME OF THE BEAESSED. 3O5.
CXLII.
THE HOME OF THE BLESSED.
T “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. And if I go and
prepare a place for you, I will come again, and receive you unto Myself;
that where I am, there ye may be also.”—Jo HN xiv. 2, 3.
OBSERVE the sorrow of the disciples on Christ's intimated de-
parture. Their position, anxieties, &c. Christ's consolation. He
does not condemn, but console. He avers their faith in God,
demands the same in Himself. The belief, “also in Me,” is
important; but He gives them ground for this faith—His testi-
mony. Now, it is to this testimony of their future state the text
refers. Let us look at it. Observe, it is described—
I. As the house of the Father,
I. Mozy, the universe is God's house. “The heaven of heavens
cannot contain,” &c. He fills heaven and earth.
2. But there is the heavenly house of God. See 2 Chron. vi. IS,
30, 36.
3. So, here is God's throne. Angels, &c. Ps. xi. 4; Isa. lxvi.
I ; Ps. lxviii. I 7; ciii. 20. *
4, Jesus ever declared He had come from God, &c. From the
bosom of the Father. From heaven. He was sent by the Father,
&c. See John iii. I 3.
II. In this house of the Father, Jesus says there are many
IIla Il Slo[1S.
Here is evident allusion to a palace with its varied apartments;
or a temple, with the residences of the priests all around it. But
the chief idea of the house is its stability, permanence—not a
tent, &c. See 2 Cor. v. I. Here, too, the mansions give the
idea of variety and number. The firmament is the grand type.
The glorious stars, brilliant worlds. Yet we are not to lose sight
of the unity of the abode of the blessed. See Rev. iv. I ; vii. 9.
306 SKETCH CX/L//
h III. Christ's departure would be to return to His Father's
OUIS6.
“I go to the Father.” “I ascend to,” &c. John xx. 17; John
xvii. I I. And one great object of that return would be to pre-
pare a place, &c.
I. To open the doors of ſhe palace of glory. Christ re-entered
in our glorified humanity. “Open, ye everlasting doors,” &c.
2, Zo ſake possession in their name. The redeemed. He the
Elder Brother, &c. Spiritual Head, and King, and Victor.
3. Zo carry on His media/orial work on their behal/ Heb.
TX. 24 ; V1. I 9.
4. A or Zhe possession of Zhat place Christ would give ſhe fille and
zhe admission. “Come, ye blessed,” &c. “He has the keys,”
&c. Observe—
IV. Christ would return again to His people.
Verses 18–28. So it was said at His ascension. Acts i. Io,
&c.; Matt, xxiv. 30 ; Rev. i. 7.
Observe—
W. Christ's return will be to receive His people, that they
may be with Him.
“He is to “gather,” summons them. This is the grand con-
summation. To be with Christ Jesus and His people, dwelling in
the same home. This is eternal felicity. The grand goal of
hope and blessedness. They are to have a part in His kingdom.
Walk with Him in “white.” Pillars in His temple. Rev. iii.
21. See Rev. vii. I 5, &c.; Cor. xxi. I, &c.; xxii. I, &c. Sur-
round His throne, and so be for ever with the Lord.
APPLICATION.
I. The glorious prospect of Christ's people.
II. How consoling to all ! -
II. How certain “If it were not so,” &c., He could, and
should, and would have told them. -
IV. Faith and love unite to Christ, and secure the celestial
home.
THE WAST THIAWG.S.–MDEATH. 307
CXLIII.
THE LAST THINGS-DEATH.
“And as it is appointed unto man once to die, but after this the
judgment.”—HEB. ix. 27.
THERE are four things most pre-eminently solemn—Death, judg-
ment, heaven, and eternity. These will be the consecutive dis-
courses for our serious consideration. The first is SO common
that it might appear superfluous, yet it is this that causes it to be
so forgotten and neglected. Besides, vast questions of interest
are involved in it—some philosophical, historical, as well as re-
ligious. Let us look at it, then, in various lights—
I. Look at death in itself. -
It is the cessation of physical being or life. It is so in
the vegetable world, animals, man. It is observable by its evi-
dent results—coldness, stillness, inaction, and then decay. In
man, it involves the separation of the soul. Observe, how it is
described. Eccles. xii. 7. So that the body ceases to live.
Animal life extinct.
II. Look at death in its results.
These are two—
I. The conscious spirit is immediately with God in the world fo
come. In Hades. Dives and Lazarus. Luke xvi. Ig, &c.
2. The decomposition of the body. Separation of particles.
Change of the appearance, corruption of its material, entire
decay. Returned to the dust. Gen. iii. 19.
Observe—
III. Death in its source.
Human death is spoken of as the result of sin.
I. The original threatening. Gen. ii. 17, “Dying thou shalt
die.” Adam evidently understood it. Death had destroyed un-
told billions of creatures before, as geology demonstrates.
2. Adam’s constitution corporeal. He, in one sense, was so
308 ,SKETCH CX////
Constituted as to “die daily.” Wasted particles. But the sustain-
ing power of God would have given continued life or a blissful
removal if he had not sinned.
3. But when he transgressed, that Divine power was suspended,
and he them began his journey to ſhe graze.
4. Besides, the penalty was eviden/ly moral, as was the sin. The
soul sinned, and he lost the Divine life thereby. Mortality and
a fallen nature he bequeathed to his posterity. “So in Adam
all die.” By sin human death entered into the world. Here is
the source of the river of death. Consider–
IV. Death in its universality.
“The living know,” &c. All of every rank. From the
monarch to the slave. All of every age. Antediluvians and
every generation since. All of every country. No land of un-
failing health and deathlessness. Everywhere, man is mortal.
All of every grade of moral condition. The most pious as well
as the most wicked. The text says, “It is appointed,” &c.
W. Look at death in the uncertainty of its approach.
Death will visit us—
I. But no one knows when. Time wisely concealed. All ages
die, the infant and the aged, &c.
2. Or how 2 Suddenly, &c., or by tedious advances.
5. Or where P At home or abroad.
WI. Reflect on death as the termination of responsible
probation.
All men are—
(I.) Now on trial. At death it terminates.
(2.) Now in servitude. At death the toil is finished.
(3.) Now training. Then at death all processes of probation
end. Removes to a fixed, abiding state. Means, opportunities,
&c., are all over.
APPLICATION.
I. How solemn is death !
II. Then prepare for it. How all-important
III. See in the Gospel the way of life. Immortality brought
to life.
THE JUDGMENT. 309
CXLIV.
THE JUDGMENT.
“As it is appointed unto men once to die, but after this the judgment.”
HEB. ix. 27.
THE doctrine of the Judgment is not only based on the express
statements of Scripture, but seems to rest essentially on the moral
accountability of man.
Observe—
I. Alſam is under law ſo God.
2. Accountable ſo if.
3. His actions are jus/fied or condemned by iſ.
4. In his lºſe rewards and punishments are not awarded.
5. Often vice is in the ascendant. Goodness and virtue in Suf-
6. So Zhat if Zhere is no ſuture judgment, then God's moral
government is of no ſorce. There is no evading these conclusions.
Besides, the Scriptures testify to it most fully. Enoch, Jude xiv.
David, PS. ix. 7, &c.; Dan. vii. 2, 0, IO, &c. Jesus, Matt. xxv.
3 I. Paul, Acts xvii. 3 I. Peter, I Pet. i. 4, 5. John, Rev. xx.
I I, &c. Now, here we have the roll of Scripture for four thou-
sand years with the Judgment written on it. &
Observe—
I. The precursors of the Judgment.
I. Z'he preaching of ſhe Gospel ſo all mafions. Matt. xxiv. I.4.
2. The ſulfilment of all the Holy Scriptures.
The saliyaction of Christ's soul. Isa. liii. I I.
The end of time. Rev. x. 6.
. The conflagration of ſhe earth. See 2 Pet. ii. Io, &c. How
easily it could be effected by the stroke of a comet ! The open-
ing of the Craters of volcanic regions. Earthquakes. Decom-
position of the common air, when such intense heat could be
generated, that granite rocks would melt like wax.
6. The resurrection of the dead. Rev. XX, I I, &c. The germs
3 IO SKETCH CXZZ V.
of the material bodies in the earth and sea. The disembodied
Spirits of Hades.
Notice—
II. The Judgment itself.
I. The great Judge is Christ. The Father judgeth no man.
Acts X. 42, ‘‘Judgment-seat of Christ.”
2. The tribunal is described. The great white throne; great,
as it is the Supreme throne. White, -holy, righteous. Rev.
XX. I I. -
3. The books of judica/ure. Books of Scripture. Law and
Gospel. Book of conscience. Rom. ii. 6, I I, &c. Book of
Divine omniscience. Book of life. The record of mercy and
grace. Rev. XX. I2.
Notice— -
III. The special characteristics of the Judgment.
1. It will be universal. “Every man.”
2. Evacſ. Actions, words, thoughts.
3. Final. No appeal. This the highest court, and infallible.
IV. The results of the Judgment. -
1. The passing of the dread som/ence. On the wicked and un-
godly.
2. The acknowledgmen; and rezºard of the righ/cous. Matt. XXV.
3 I–46.
The new heazlens, &c., ſhe abode 0/ /he righ/cous. Rev. XXi.
ºy
3
&
-
C
I
4. Evclusion of Zhe condemned from heaven. Rev. XX. I4, &c.
Such is the scene, &c., of the Judgment.
APPLICATION.
So solemn and momentous a subject demands—
I. Serious reflection and meditation.
II. Earnest personal examination.
III. Due preparation for it.
IV. To secure the favour of the Judge, there must be re-
pentance and self-abasement. Faith, and living to His glory.
V. The inexcusable folly of delaying and neglecting a due
and earnest regard to this subject.
AEA VEAV. 3 II
CXLV.
H E A V E N.
“Afterwards receive me to glory.”—Ps. lxxiii. 24.
SOME have affirmed that the Old Testament Scriptures did not
reveal a future life. How strange that this should be declared
in the face of Enoch's translation, Elijah's magnificent removal,
&c. How astonishing is this, when the apostle says of the patri-
archs: “By faith Abraham, when he was called to go out into
a place which he should afterwards receive for an inheritance,
obeyed; and he went out, not knowing whither he went.” “By
faith he sojourned in the land of promise, as in a strange coun-
try, dwelling in tabernacles with Isaac and Jacob, the heirs with
him of the same promise. For he looked for a city which hath
foundation,” &c. Heb. xi. 8–IO. It is also added, verse I6 :
“But now they desire a better country, that is, an heavenly :
wherefore God is not ashamed to be called their God ; for He
hath prepared for them a city.” So, see the testimony given of
Moses. Verse 26. So, many splendid texts in the Prophets,
Psalms, and the one we have read this morning. Let us look
3t—
I. The final heaven of the glorified.
It must not be confounded with the intermediate state—the
paradise of the happy dead. All the spirits of the just are now
more immediately with Christ, and have higher blessedness than
on earth; but they are all waiting for the day of public con-
fession by Christ, and the eternal glory to follow. Jesus only
has entered into heaven for us. Heb. ix. 24. So He will come
again and receive His people, &c.; receive His people to Him-
self. John Niv. I, &c. So the apostle. I Thess. iv. 16. Now,
it is manifest there is a heavenly world—a locality that shall be
the abode of the blessed. “The new heavens, and the new
earth,” &c. See Rev. xxi. 1–5, IO, &c. Now, here is the
revelation of the heavenly world.
3 I 2 SKETCH CXZ V.
Notice—
II. The description of heaven as expressed in the text.
Receive me “to glory;” so the word is found in reference to
Our calling. “Who hath called us to His eternal kingdom and
glory.” We read of the “weight of glory.” The riches of
glory,” &c. Glory signifies “brightness, splendour, magnifi-
cence,” &c. Now, observe—
I. Heaven itself will be glory. Glorious light. See Isa. lx. 10;
Rev. ii. 23; xxii. 5. Glorious day. No night there. Glorious
city, with its walls, gates, &c. Verse I I, &c. Glorious king-
dom, &c. There will be—
2. The glorious company.
(I.) All the holy of all ages.
(2.) All the innocents. Who have died in infancy.
(3.) All the martyrs and confessors.
(4.) All the angels, &c., and God and the Lamb. Not one
ignorant, vicious, corrupt. All like God; think of the 'ife
of this world, - Adam, Abel, the Patriarchs, Moses, the
Prophets, Holy Priests, the Baptist, the Evangelists, Saints of
the Dark Ages, the Reformers, Puritans, &c. Our dear friends,
&c.
Notice—
3. The glorious evercises. The redeemed will have no earthly
clogs. No parts capable of hunger, thirst, weariness, sleep, and
fatigue. So, will be active incessantly and for ever. There will
be the exercises of observation and contemplation of the Divine
works. Adoration and praise of the Lamb. The Songs of the
blessed. Holy communion with the good. Social intercourse
of spirits and holy loving natures, converse and union, &c., and
nothing to satiate.
4. There will be glorious eve/p/ion from sorrow. No pain, no
sin, no curse, no evil, no frailty, no sadness, no tears, no Sepa-
rations.
5. The glory of heaven will be unmived. Here, all is complex
and mixed. There, all pure and perfect. No alloy. The peace
of heaven has no disturbing elements. The purity of heaven, no
Aſ EA VEAV. 3 I 3
zmoral weakness. The joy of heaven, no cessation. The de-
sires, &c. All holy and divine.
6. The glory of heaven will be eternal. No change or decay.
An eternal kingdom. “A crown that fadeth not,” &c. Fulness
Qf joy and pleasures for evermore. The righteous enter into life
eternal. “I give unto my sheep eternal life,” &c.
Notice—
III. Who shall be received into glory.
The Psalmist speaks for himself. So Paul. “I know,” &c.
I. All ſhe children of God. “If children, then heirs.” Rom.
viii. 16, 17. It is the kingdom of the Father for all His children.
Now, this filial relationship is ever connected with—
(I.) A title to it. “Rejoice that your names are written,”
&c. “They which are written.” Rev. xxi. 27.
(2.) With the earnest of heaven. The gift of the Spirit. The
pledge of glory, &c. -
(3.) With a meetness. “Made meet,” &c. “Called, chosen,
faithful.” “Made worthy,” &c.
2. All who are frazelling towards it. “Now they seek a better,”
&c. On their way. Confess they are strangers, &c. “Thou
shalt guide me,” &c.
3. All who are believing and hoping for its possession. We live,
stand, and walk by faith. We look for a city, &c. “Going
towards the rest,” &c. “Looking,” &c.
4. All who are obediently following Christ to affain to it. Christ
has marked the way—trodden it. By Him and His work we
come to God and to eternal glory. Of all in heaven it shall be
said, “ These are they that have followed the Lamb,” &c.
“Blessed are they that do His commandments, for they shall
enter through the gates,” &c.
APPLICATION.
I. A word of cheer to those on the way to glory. Your guide,
guard, and resources are all-sufficient.
II. A word of exhortation to those who are merely thinking
about it. Resolve, act, turn from the way of death, &c.
Y
3I4 SKETCH CXZ |V/.
III. A word of warning to the reckless. Soon temporal things
will pass away. We are crossing the ocean. Nearing the
world to come. Is it wise to be reckless, unconcerned, when
the momentous realities of death and eternity are before you ?
Now say, I will flee from the wrath, &c. I will fly to Christ and
to His Church, and then say, “Thou shalt guide me,” &c.
CXLVI.
E T E R N IT Y.
“For thus saith the high and lofty One that inhabiteth eternity.”
ISA. lvii. 15.
OF this word, “eternity,” we have no repetition in the Divine
Scripture. We have “eternal " and “everlasting.” For ever and
ever. This word, as to duration, is the same as infinite is to
Space. We say infinite, without limits as to boundaries. We
Say eternal, without limits as to duration. Other strong phrases
are applied to things that will obviously end. “Everlasting
priesthood.” Exod. xl. 15. Canaan. “Everlasting possession.”
Gen. xvii. 8. So, the “everlasting hills,” “everlasting doors,”
&c. Now, in most of these instances, it is only limited duration.
But the word “eternity” has no limits whatever.
Observe—
I. Eternity is boundless and immeasurable.
It takes in—
I. The pasſ, and has no origin. Some creatures have lived for
centuries. Man did so. Trees for thousands of years. Our
earth for thousands of years in its present form. Before, ob-
viously for billions of ages. But it had a beginning. Angels,
probably, before the material universe. But they began to be.
So that past eternity, as in the text, is the habitation of God
A.'TEACAVATP. 3 I5
only. He inhabiteth eternity. See Ps. xc. I ; xcii. 13; Isa. xliv,
6; I Tim. i. 17. Then, eternity includes—
2. The present. Who was and “is.” Time present, and
unchanged. Eternity is—
3. Puffure. Endless duration. Now, this department of eter-
nity includes—
I. Angels. They are, as to the future, immortal or eternal.
2. So man. His corporeal body shall change and die. Not
so the soul. Nor the resurrection body. Man is the inheritor
of prospective eternity. Now, even this is difficult of compre-
hension. Look at the drops of the ocean. How incalculable !
Blades of grass. The leaves of the forest. Grains of sand on
the ocean shore. Stars of heaven spread over the immensity of
space. Now, let every one of these be the sign for a year. A
century, a million of years. The end would come. . But eternity
would be just the same, unaffected, unlessened. Eternity has no
time-marks. Time has its moments, hours, days, weeks, years,
&c. But there are no figures on the dial-plate of eternity. Dura-
tion goes on without change, or successive indications of the
past, present, or future. Such is the subject—eternity,
II. Let us consider the Christian's interest in eternity.
I. He has an effermal home. 2 Cor. v. I ; Heb. ix. I 5.
2. He has the gift of eternal life. A home for eternal pos-
session. God hath given to us eternal life. Never die.
3. An eternal crown. “A crown of glory that fadeth not
away.” I Pet. v. 4. Crown of life.
4. Eternal glory, 2 Cor. iv. 18. The whole is given in these
words: “Salvation, which is in Christ Jesus, with eternal glory.”
2 Tim, ii. IO.
Notice—
III. The sinner's doom in eternity.
The same words are employed to indicate his future condition.
Imprisonment, everlasting chains, everlasting punishment, ever-
lasting damnation, everlasting fire,
3 I6 SKETCH CXZ VII.
APPLICATION.
Then, observe the use we should make of the text—
I. The right application of time. To flee from future wrath.
II. To lay a good foundation. Building on Christ.
III. To secure personal salvation. Being in Christ.
IV. To live and act for eternity. To keep it ever in view,
and secure a meetness for the glorious everlasting future.
CXLVII.
THE REMEMBRANCE OF THE PAST.
“I will therefore put you in remembrance.”—JUDE 5.
MEMORY is one of the innate powers of the mind—important,
necessary; but it may be perverted. The remembrance of the
foolish, vain, worldly, worthless. It may be neglected, so as to
be weak and useless. It should be improved by mental and
moral exercise. So the text.
Observe—
I. The best and most important things we are apt to for-
get.
Such—
I. As ſhe mercies received both femporal and spiri/ual. Their con-
stancy, variety, number, value, often pass unobserved, &c.
2. Our privileges. The seasons, times, and ordinances for
promoting our soul's highest concerns.
3. Our responsibilities. To God, to men, to ourselves.
4. Our vows made. In secret, in God’s house, in affliction.
5. Our progress in life. Never occupy the same exact posi-
tion, &c. Advancing on life's road. Web of life. Nearing the
grave and eternity. All these are important, and yet often for-
gotten.
yº
~.
TATE A* EMEMBAAAWCE OF THE PAST. 3 I 7
Observe—
II. Some of the causes of this forgetfulness.
Sometimes from—
1. The evil fendency of the heart. Disposedness to the foolish
and vain and trifling.
2. The influence of visible and earthly things. The losing sight
of the future. -
3. The absorbing power of the world. Having the eye and heart
Set on it.
4. The temptations of the evil one. Yielding to the power of the
evil one.
III. The perils incident to this forgetfulness.
1. Dissipation of mind. No fixedness of purpose.
2. Indifference to the soul. The body and the sensuous having
all our thoughts.
3. Neglect of divine ſhings. The Word and ordinances of re-
ligion.
4. A wasted lift. No pleasing retrospect.
5. Unpreparedness /or death. No joyous prospect.
6. The loss of the soul. The soul required of God and no
fitness.
IV. The duty and mission of the Christian minister.
“I will therefore put you in remembrance ’’—
I. As a walchman. Warning. Ezek. xxxiii. 7.
2. As a shepherd, ſo proſec/, &c. Ezek. xxxiv. 7.
3. As an ozerseer, ſo admonish and remind.
4. As teachers, ſo instruct and counsel. Acts xx. 28. So the
lesson is to be repeated. 2 Tim. ii. 24; iv. 1, &c. Times and
Seasons should aid both us and you in this work. Prayer should
accompany it. And now, let this spirit of remembrance be che-
rished and exercised seriously, earnestly, and in the fear of the
Lord.
318 SKETCH CXLVIII.
CXLVIII.
THE HEAVENLY REGISTER,
“But they which are writren in the Lamb's Book of Life.”—Rev. xxi. 27.
THE idea of books, registers, and enrolments is one intended
symbolically to convey to us great and momentous truths. Records
are of great value, as proved in the history of Esther, vi. I. A
Striking reference in Malachi, iii. 16. Our Lord conveys the
same idea. “Rejoice that your names are written in heaven.”
So Paul, Philip. iv. 3. Rev. iii. 5.
Observe—
I. The book, or register.
It is that—
I. Of life.
(1.) It involves the blotting out or cancelling of the names
found in the book of guilt or wrath.
(2.) Their justification and acceptance with God.
(3.) Their spiritual regeneration. Family record.
(4.) Their heavenly enfranchisement. Those who are citi-
zens, &c.
2. /? is the Zamó's book. - -
(I.) As He is the Author of life, both of justification and
sanctification.
” (2.) As He is the Head of the Church,
(3.) As He will be the final Judge.
II. The names registered.
They are the names— *
I. Of repenfant simmers. No acceptance without repentance.
2. Of living believers. By faith we become the children of
God.
3. Of sanctified disciples. And of none else. But of these,
there will be those— -
CO (NAVSE/E SOUGAZT OF GO/O. 3 IQ
T. Of all ages. Abel and downwards, to the last saved
sinner.
2. Of all countries. Jews and Gentiles. Every nation.
3. Of all dispensations. Adamic, Patriarchal, Mosaic, Christian.
4. And of all conditions. Rich and poor, great and small,
bond and free, &c. -
III. The privileges of the registered.
I. There is the privilege of Dºine honour. “Honour of God,” &c.
2. There is /he prizılege of Divine riches. “All are yours.”
“Heirs of glory.”
3. Zhere is the privilege of every good. No good withheld, &c.
Rom. viii. 32. -
4. There is the privilege of heavenly glory. Text, and chap.
xxii. 14. Qbserve, the subject—
I. Should produce unspeakable joy. “A joy full of glory.”
2. Entire confidence. This record is infallible and unfailing.
3. Holy circumspection. To be assured and know that our
names are written, &c. ~.
4. Exhort to fidelity and obedient perseverance. See Rev. iii. 5
and xxii. Ig. Isa. xliv, 5.
CXLIX,
COUNSEL SOUGHT OF GOD.
“And they said unto him, Ask counsel, we pray thee, of God, that we
may know whether our way which we go will be prosperous.”—JUDGES
XV111. 5.
THE text relates to an interesting incident in the history of Israel.
Verse I. A priest is sought and found. Verse 3. The requisite
question is presented, verse 5 ; and it is one worthy of considera-
32O SKETCH CX/LAX.
tion, and also of our imitation. It is equally important to us, es-
pecially on our entrance on new scenes, or a new year.
I. Observe why we should ask counsel of God.
On account—
I. Oſ our ignorance and short-sightedness of the ſuture. The
way before us dark, untrodden, uncertain. So reason would
Suggest to ask, &c. -
2. It is the course God’s people have ever adopted. See Jacob at
Bethel, Gen. xxviii. 20. Moses, Exod. xxxiii. 12. David, 2 Sam.
vii. 29.
3. God alone can give ſhe counsel needed. He knows all the
way before us; He sees all the perils, difficulties, trials, and
sorrows, &c.; He sees all the way to the end. -
4. Our best interes/s are involved in the counsel God can give. It
is like the pillar and cloud, the compass of the mariner, light of
day, &c.
II. What kind of counsel may we ask of God?
I. As to our femporal concerns. Duties in the world, engage-
ments, plans, and changes. -
2. As ſo our relafize concerns. Families, children, friends, &c.
So Abraham and David. So all the truly pious.
3. As ſo our spiri/ual concerns. The way of experimental
piety, usefulness, &c. Influence for good. The text speaks of
the “way being prosperous.”
III. How must we ask, so as to secure the counsel we
need 2
With—
I. A deep conviction of our evigency. Not self-sufficient.
2. With believing conſidence in God. The promises are abundant,
for every scene. To lead, direct, keep, deliver, strengthen,
protect, sanctify, save; hence we must calmly look and plead.
3. With a resolution to follow the counsel God gives. He often
gives it by His Word, read or preached; by spiritual influences
and the impressions of our hearts, &c. Then we must receive
t, adopt it, pursue it. We must ask—
CHARACTERISTICS OF PAUZ'S PREACHING. 321
4. Through the person and advocacy of Christ. He is our way
to the Father—Intercessor. Honour Christ, and God will
honour you.
APPLICATION.
I. The subject is of importance to all.
II. Espeeially to the young.
III. And more especially this first Lord’s-day evening of the
year. Then “ask of God, that ye may know,” &c.
CL.
THE CHARACTERISTICS OF PAUL’S PREACHING, &c.
“And I, brethren, when I come to you, come not with excellency of
speech or of wisdom, declaring unto you the testimony of God; for I
determined,” &c.—I Cor. ii. 1, 5.
PAUL wrote this epistle about twenty-five years after his con-
version to the faith of Christ. He had planted the cross there
about five years before. He was devoutly anxious for the
spiritual welfare of the Corinthian Church. Hear him on Christ
being all, and he and the apostles nothing. Chap. iii. 4–22.
Hear him in his Second Epistle : “For we preach not ourselves,
but Christ Jesus the Lord, and ourselves your servants, for Jesus’
sake.” 2 Cor. iv. 5. Hear him as to the process of wisdom
and zeal he adopted: “What is my reward, then 2 Verily,
that when I preach the Gospel I may make the Gospel of Christ
without charge, that I abuse not my power in the Gospel.”
“To the weak became I as weak, that I might gain the weak,
&c. I am made all things to all men, that I might by all means.
save some.” I Cor. ix. I 8, 22. Now look at the text—
322 SKETCH CZ.
I. At the line of ministry the apostle did not adopt.
I. He did not appear among them as an eloquent orator. Verse I.
2. Mor as a philosophical casuisſ. Verse I.
3. Mor as a plausible prosely/er.
II. Look at the spirit under which he had been present
with them.
I. Conscious inabili/y. Verse 3. “Weakness.”
2. With great doubſ/ul solici/ude. Verse 3. “Fear ’’ of him-
self, for them, from adversaries, &c.
3. With grea/ mental /repidation. Verse 3. “Much trembling.”
Anxiety for Souls, as if rescuing the shipwrecked, saving from
flames, raising from disease and miseries. Now, observe—
III. The great and one theme of his teaching.
Verse 2. “Nothing but Christ crucified.” The words are
most intensified, yet they are not to be taken—
(I.) In their absolute literalness. He dwelt on themes con-
nected with the Jewish system—on Jehovah, His supremacy,
works, Word, &c.; on all the departments of Christian theology
—graces, virtues, duties, privileges, blessings, &c.
(2.) But Christ crucified was the chief idea. This was the
Gospel, the sum and substance of it. No Gospel without it.
(3.) This was the central idea ; the sum of the Gospel system ;
the heart, the life, the basis of the whole.
(4.) This was the constant idea. Every season, more or less;
every day, every subject, every epistle.
(5.) This was the universal idea. Christ crucified for all,
Gospel for all, Cross for all. “The Lamb of God,” &c.
(6.) To this idea the apostle consecrated all his being—head,
heart, tongue, life. He determined, piously, devotedly, and he
maintained it to the end. Now, Paul had three reasons for it—
(1.) This was his mission. Called and consecrated to this
work.
(2.) This glorified Christ. As God's elect servant.
(3.) This only saved souls. No saving attraction, but by this
power of a crucified Saviour.
CHARACTERISTICS OF PAUL’S PREACHING. 323
APPLICATION.
I. What a spirit to be cherished See Paul's deep humility,
self-abasement, &c.
II. What a work to be prosecuted . To make Christ known
to all the world !
III. What sympathy and aid to be secured For who can be
self-sufficient for it? The Church's prayers, and Jesus’ grace,
and the Spirit's power are indispensable.
THE END.
I N D E X
Genesis—
iii. 9 A tº a e tº º
iv. 6, 7 ... tº gº º
vii. 16 tº a º tº tº wº
xi. 32 º q tº º q
XV. 9–1 1 ... tº a tº
XV111. 25 ... Q & e
xix. 14 ... w is
xxxii. 3o ... tº º gº
Exodus—
XX. 5 tº # º tº a tº
XX. 9 tº e ∈ * * *
xxii. 2 * * * e t tº
xxiii. I 5 ... tº t tº
XXXiii. 20. ...
Numbers—
X1. 23 * † º
XV. 30 is ſº tº
Deuteronomy—
Xxxii. 6 ... tº ſº º
XXXiii. 12 ... * * *
Joshua–
V. I 3 * * * * * tº
vii. 1 o * & Cº ...
Judges—
i. 7. tº tº t + • a s
xviii, 5 • * *
TO T H E T E XT S.
I Samuel—
iii. I tº tº º
xi. 14. *
XV. 2, 2. ſº tº gº
xxii. 2, ...
2 Kings—
X. I 5 tº ſº tº
XX. I 9 tº $ tº
68
I67
3oz.
169
7o
17 3
3 I 9
Nehemiah—
vi. 3
vi. 9 e tº ºt
Job—
X. I
xii. Io
Psalms—
iii. 8 tº Q tº
iv. 6 * * *
xli. 4 tº ſº sº
xlix. 8 tº a tº
li. Io we we e
lxxiii. 24 ...
lxxx. 4 ...
xcvi. 8, 9 ...
cxvi. 12–14.
cxvi. 3, 14
cxviii. 24 ...
cxxi. 7, 8 ...
CNXvii. 6 ...
cxlv. 9
tº tº §
PAGE
I94.
298
266
326
INDEX TO THE TEXTS.
Proverbs—
iv. 26, 27 ...
viii. 19
xvi. I
xviii. 2 I ...
XX. 6 e iſ a
Ecclesiastes—
vii. I 3 * * *
iX. 3
Solomon's Song—
Luke—
X. I 8 ſº tº e
xi. 13 à w a
xiv. 33 ...
xxiv. 25
xxiv. 44.
xxiv. 44 ...
John—
i. 29
V. 4.o tº º º
xiii. 17
xiv. 6
xiv. 2, 3
xvi. 7 tº º º
xix. 25 ...
Acts—
ii. 27 * * *
ii. 37
ii. 41
iv. 2 o
iv. 2 3
Xxiv. 25
XXviii. 24. . . .
PAGE
98
2 I 3
I 8
tº tº 2 I 7
... 2 I 9
ii. I 5 o º te
Isaiah—
ii. 22 Q & ©
viii. 20 e q tº
ix. 6
xvii. 6, 7
YXX. 2 I ...
XXXii. 3
Xl. I, 2 ...
xliii. I 1 ...
xlv. 22 ...
liii. 3
lvii. 15
lix. I
Jeremiah—
V. 2. I
viii.22 it s ſº
Lamentations—
i. ſ. 2
iv. 2
Ezekiel—
xviii. 20 *
XXXvi. 26 ...
Matthew—
ii. 1, 2 * * *
iii. 7 tº it lº
vii. 7, tº e º
xi. 28 g º º
xiii. 16 e & &
xv. 8,
xx, 26
xxiii. 35 ...
XXV. I O ...
xxvi. 39 ...
xxvii. 26
& e s
xxvii. 45, 51–54
PAGE
... I 58
... I 74.
© tº $ I 5
... 296
... I 53
283
171
2 I 5
I 23
3 I 4.
I 17
I 2, 2.
* I 18
... , 29 I
..., 18O
Romans—
V. I I • * *
V. I 9
X. 3
1 Corinthians—
11. I–5
iii. 18
iv. 7 tº ºn tº
vi. 20 tº &
iX. 24 tº ſº º
X. 33 º
XV. 4. . . . .
XV. 4. tº a tº
xvi. 13 e tº º
2 Corinthians—
iv. 18 Q & &
V. I 4. tº º is
vii. 1 o
xii. I e - ſº
Galatians—
i. i o • * *
ii. 16 is & tº
I 37
20 S-7-9
2 I I
37
2. 34.
14.6
176
32. I
227
. . . 23 O
... I 88
tº º º I O I
tº $ tº 53
e e º 4-2,
I 28
. . . I 33
... 148
. . . 2, 32.
* * * 94.
Ephesians—
ii. 15 and iv. 22
VI, I I tº tº ſº
Philippians—
i. 6... * * *
Colossians—
i. 28
iv. 12 e tº ºt
1 Thessalonians—
V. 2 3 * c º
2 Thessalonians—
ii. 14
1 Timothy—
iv. 8
vi. Io
vi. I 2, • * * *
tº ºn 8
Titus—
iii. 5
Hebrews—
iii. 14
ix. 27
X. 23–25 ...
xii. 25 a &
INDEX TO THE TEXTS.
P A GE
278
I 25
I 3 I
I 92.
282
I 5O
293
tº I 35
... I 26
25 I
... 3O2-9
... I 29
I 55
James—
i. 9, 10 ...
i. 16
i. 27 tº e g
ii. 24 tº º º
I Peter—
ii. 7 tº e tº
2 Peter—
i. i... ...
i. 4...
i. Io
1 John—
i. 8 and iii. 9
11. I 5
iv. 2.
iv. 2 I
Jude—
3
5
Revelations—
iii. 2 o
xxi. 22
XXi. 27 . .
xxii. 14 ...
OCT 2 0 1915
327
PAGE
is ſº º ... I I 3
I 39
I 96
2 O O.
2 O2.
I 52
56
24. I
185
I 91
5 I
. . . I I I
... l OS
3.18
I O 3
FolkARD & Son, Printers, Devonshire-street, Queen-square.
III
59 5261
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