and perform many duties; but by what motive are we impelled? We shall find that our own gratification, or the approbation of man, has a far stronger influence on our minds than any consideration of God's favour; and that in "the spirit of our mind" we are as much revolted from God as ever the Jews themselves were But God has given to us his Gospel also, saying, Whatever contempt they have shewn to Moses and the prophets, "they will reverence my Son." But have we obeyed his voice, and "taken upon us his light and easy yoke?" No, indeed: we have been as regardless of Christ as if he had never come into the world. "We have indeed called him Lord; but we have not done the things which he has said." Say, my Brethren, whether we have "fled to him for refuge," as the only Saviour of our souls? Say, whether we have surrendered up ourselves to him as his devoted followers, and made it the one labour of our lives to "glorify him with our body and our spirit, which are his1?" Look at all around you, and see whether this be their state and then look within, and let conscience tell you whether it be your own state: and, if it be not, then is the reproof in my text merited by you, far more than by the Jews themselves; inasmuch as you sin against greater light, and far richer mercies than they.] God was ever endeavouring to reclaim his people: yet did his mercies only serve to mark their ingratitude, and bring reproof upon them, II. For their insensibility to his love Not all the mercies vouchsafed unto them could bring them to a better mind [God had promised them a supply of all temporal blessings, if they would serve him with diligence and fidelity. And notwithstanding they violated their obligations continually, he still imparted to them the blessings they had so justly forfeited, sending them rain and fruitful seasons, as if they had not offended him at all. And what did he expect in return for these mercies? He doubtless expected, that, from a sense of gratitude for such unmerited kindness, they would reform their lives, and devote themselves to his service. But, behold, they still continued their disobedience; and "none of them said in their hearts, Let us fear the Lord our God, who has done such great things for us." This was a great aggravation of their guilt, and could not fail to bring down upon them God's heavy displeasure — And what effect, let me ask have God's mercies produced on us? [Behold, in his mercy he has now "sent us RAIN," which we so greatly needed, and has given us a prospect of a "HARVEST;" when, if the drought had continued much longer, we should have been reduced to a state of extreme scarcity or famine. And what does God expect at our hands, but that we say one to another, Let us now fear the Lord our God, who has vouchsafed to us this seasonable reliefh? Surely this is not more than the occasion calls for. But is this the way in which we are now requiting God for his mercies? Is this the feeling of men in general? Has it been the feeling of our own hearts? Have we humbled ourselves before him? and has "the goodness of our God led us to repentance i?". be But what shall I say, if I put the question in reference to spiritual blessings? God has given to us, not merely "the bread that perisheth, but that also which endureth unto everlasting life." And not only has he sent us rain to refresh and fructify the parched ground, but he has sent us also his Holy Spirit, to revive and fertilize our barren souls. Whatever may be said of less-favoured places, I trust we have reason to acknowledge the bounties of heaven in these respects. What, then, should be the state of our minds? Should not we penetrated with a sense of gratitude to God? Should not we determine for ourselves, and stimulate one another to fear and serve him? Yea, might we not expect that the very stones should cry out against us, if we neglected to express our gratitude in this way? But how is it with us? Where are the persons who are so impressed? Where are the persons who are so exercised? Where are the persons who thus" fear the Lord and his goodnesk?" Alas! alas! We may condemn the Jews for their obstinacy; but sure I am we have far greater reason to condemn ourselves as the most ungrateful of men, when not even the mercy of redemption itself has been able to bring us. effectually to our God---] And now, what shall I say unto you ? Two REQUESTS I would make : 1. Mark the dealings of God with you [Mark those which relate to you as members of the community at large; for in those you are deeply interested: let not the gift of rain, or genial seasons, and of abundant harvests, be overlooked, because they are common; but let them all ead you in devout thankfulness to your God. And mark still. Deut. xi. 13-15. VOL. IX. F h See Joel ii. 23-27. more especially his dealings with you as individuals, his mercies, and his judgments, of whatever kind they be; for they all have a voice to you, and may be improved to your spiritual and eternal good. Have you mercies? Let them incline you to a willing and unreserved surrender of yourselves to God'. Have you judgments? "Hear the rod, and him that hath appointed itm." Only improve the providences that occur: and you shall never want a providence to improve.] 2. Cultivate the mind which God requires [He requires all to "fear and tremble at his presence"." And, I beseech you, account not that a legal and undesirable frame of mind. Indeed, indeed, it is the safest state for all of us. I would not undervalue exalted joys: but I confess I love most the religion of a sinner: I love humility and selfabasement: I love the fleeing to Christ, and the washing daily and hourly in the fountain of his blood. I love religion, under the character of holy fear; and I would have you to "be in the fear of the Lord all the day long." Not that it is a slavish fear that I would recommend, or a fear that is constrained by an apprehension of God's displeasure. No; it is a fear that proceeds from love; a fear that is inspired by a sense of gratitude, and that is dictated, as it were, by your own hearts; saying, "Come, let us fear the Lord our God," who has done such great things for us. It is this, this cordial willingness, this impatient desire, that puts all the value into the disposition which I am now recommending to you. And be not contented to experience this fear in your own hearts, but endeavour to impress it on all around you. Let it grieve you to see the hardness and obduracy of all your neighbours: and take occasion from every mercy, whether temporal or spiritual, to stimulate all, even to the remotest ends of the earth, to love, and serve, and glorify their God.] 1 Rom. xii. 1. m Mic. vi. 9. n ver. 21. MXL. THE GOOD OLD WAY. Jer. vi. 16. Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. WHATEVER bears the stamp of antiquity upon it, finds, for the most part, a favourable reception in the world, while innovations are admitted with caution and reserve. The Gospel itself is often discarded under the idea that it is new. Even as far back as the days of Jeremiah, serious religion was deemed a novelty but the prophet claimed the people's regard to it, no less from the consideration of its antiquity than of its inherent excellence To elucidate the words before us, we shall inquire, I. What is that old and good way here spoken of? The explanation, which our Lord himself has given of this passage, shews, that we are not to confine its import to holiness alone, but must understand it as comprehending, 1. A penitential affiance in God [Christ declares that he himself is "the way," the only way to the Father. To him we must come, trusting in his mediation and intercession, and looking for acceptance through him alone. Now this is certainly the old way, marked out by all the Jewish sacrifices, and trodden by Abel and our first parents. Nor can we doubt of its being the good way, since it was appointed of God himself, and has been approved by all his saints from the beginning of the world.] 2. A cheerful obedience to him [Our Lord expressly says, "Take my yoke upon you;" nor can this ever be dispensed with. Though faith in Christ be the way of acceptance with God, yet obedience to him is the only means of manifesting the sincerity of our faith. Hence holiness is by the prophet called, "The Lord's highway.' This too is of great antiquity, and must be traced up through prophets and patriarchs to the days of "righteous Abel." And it must be acknowledged to be good, since it tends so much to the perfecting of our nature, and to the adorning of our holy religion.] This however is not a mere speculative point; as we shall see, if we inquire, II. What is our duty with respect to it? God having so plainly revealed it to us, it becomes us all, 1. To inquire after it— [We should not go on in a presumptuous confidence that we are right; but should "stand and see," and attentively consider whither we are going. We should "ask" of those b John xiv. 6. • Isai. xxxv. 8. a Matt. xi. 28, 29. whom God has appointed to be as way-marks to the people, and whose lips should both keep, and dispense, knowledge. Moreover we should search the sacred oracles (which, as a map, delineate our path with infallible precision) comparing with them the various steps we have taken, and noticing with care the footsteps of Christ and his Apostles. Not however trusting in our own researches, we should above all implore the teaching and direction of God's holy Spirit, who would bring us back from our wanderings, and "guide our feet into the way of peace."] 2. To walk in it [To possess knowledge will be of little service unless it produce a practical effect. Having found the right way we must come into it, renouncing every other path, how pleasant or profitable soever it may have been. Nor must we only get into it, but "walk therein" continually, neither diverted from it by allurements, nor discouraged in it by any difficulties. Whatever advances we may have made, we are still to prosecute the same path, trusting in Christ as our advocate with God, and rendering to him an uniform and unreserved obedience.] Nor will this appear hard to us, if we consider, III. The encouragement given us to perform this duty To those who are out of this way, whatever they may boast, we are sure there is no solid peace: but they who walk in it shall find rest, 1. In their way [Sweet is the rest which a weary and heavy-laden sinner finds in Jesus Christ: he sees in his blood a sufficiency of virtue to expiate all his guilt, and to cleanse him from all his sin: he perceives that the foundation of his hope is sure and immoveable; and therefore, "having peace in his conscience, he rejoices in hope of the glory of God." In the way of holy obedience, he enjoys, moreover, a present and a great reward: for while he rests from turbulent passions and tormenting fears, he finds, that "the work of righteousness is peace, and the effect of righteousness is quietness and assurance for ever."] 2. In their end [If the ungodly have no peace in this world, much less have they in the world to come: but the obedient believer will enjoy perfect rest, when he shall have ceased from his present labours. "There is a rest remaining for the people of God;" and such a rest as neither eye hath seen, nor ear |