upon an obedient frame of mind: "If any man will do my will, he shall know of the doctrine whether it be of God"." It is self-evident, that if a man be visited by the most skilful physician in the universe, he can derive no benefit from his prescriptions, unless he follow them. So it is in vain that the Scripture shews us infallibly the way to heaven, if we will not forsake that path that leadeth to destruction.] The character of the persons whom the word of God benefits, being ascertained, let us inquire into, II. The good which it does them- But who can estimate this aright? Who can enumerate the benefits resulting from the sacred oracles when thus studied, and thus received? We must content ourselves with mentioning only a few of those blessings which will flow from the word: 1. It will teach us [The inspired volume cannot fail of conveying information to every man that peruses it, whatever be the state and disposition of his mind. But there is instruction which none but those who "have an honest and good heart"" can receive; and in comparison of which all other knowledge is only as dross and dung. An insight into the deceitfulness and depravity of the heart; a discovery of the glory and excellency of Christ; a view of the devices of Satan, and of the way in which alone he can be successfully opposed; a sight of the beauty of holiness, and of all those glorious privileges that belong to the children of God, are among those invaluable acquisitions which will reward the labours of the humble inquirer.] 2. It will comfort us [They who disregard the Holy Scriptures, are often so overwhelmed with their troubles, as to seek refuge in death from the calamities of life. But the person who "draws water from those wells of salvation," finds in them an inexhaustible fund of consolation. He perceives that his trials are all appointed by infinite wisdom; that his Lord and Master drank of the very same cup before him; that tribulation is the way in which all the saints must walk toward the promised land; and that the storms which seem to menace his very life, shall only waft him to his desired haven. All the wonders of redemption also furnish him with additional grounds of consolation; and every promise is like the balm of Gilead to his m John vii. 17. n Luke viii. 15. wounded spirit. Such was the benefit which David experienced from the word in his trials; and such shall be experienced by all who "make it their delight and their counsellor."] 3. It will sanctify us [The word of God is that which is made the means of our regeneration; and the same is useful for the carrying on of the good work within us. The Apostles were purified in an eminent degree: and our Lord ascribes their sanctification to that as its proper cause; "Now ye are clean, through the word that I have spoken unto your." And St. Paul tells us, that Christ still makes use of it for that end: "He gave himself for the Church, that he might sanctify and cleanse it with the washing of water by the word." Indeed its natural tendency is to effect this, because it points out to us our sins; it makes us to see the guilt and danger in which they involve us; it directs our eyes to Him who will give us the victory over them; and it assures us, that, after we have vanquished all our spiritual enemies, we shall be partakers of endless glory and felicity. Having the precepts for our guide, and the promises for our encouragement, we shall "cleanse ourselves from all filthiness, both of flesh and spirit, perfecting holiness in the fear of God'."] 4. It will save us― [The word makes us not only wise, but "wise unto saltion." In this view St. Paul told the Corinthians that "he had preached the Gospel to them; and that they had received it, and were standing in it; by which also," says he, "ye are saved." And O! how many myriads now in heaven can attest its efficacy in this respect! How must they say, 'That word taught me, when ignorant; quickened me, when dead; comforted me, when afflicted; strengthened me, when weak; and enabled me eventually to overcome all my enemies!' And thus shall all of you say in due season, provided you "walk uprightly" in a diligent study of the sacred oracles, and in an humble obedience to the will of God.] In IMPROVING this subject, we shall, 1. Guard it against misconstruction [It is possible that the foregoing statement may be misunderstood: we would therefore suggest some brief hints, by way of explanation. First then, it is not the word that does the good; but the Holy Spirit, by the word. If the word itself wrought any thing, its operation would be uniform and universal, or, at • Ps. cxix. 92. P John xv. 3. a Eph. v. 25, 26. least, in a much greater degree than it now is, and people would be benefited by it in proportion to the strength and clearness of their intellect. But the reverse of this is nearer the truth: for the poor and weak receive the Gospel, while the wise and noble reject itt. And daily experience proves, that the word then only comes with power, when it comes in the Holy Ghost". Next, it is not the knowledge of the word that benefits us, but the knowledge of Christ in the word. We might be able to repeat the whole Bible, and yet perish at last. Christ must be known by us; and that, not speculatively, but experimentally: for "there is no other name given under heaven whereby we can be saved, but the name of Jesus Christ*." Lastly, our "uprightness" is not the meritorious cause of the good we receive, but the qualification necessary for the reception and enjoyment of what is good. Nor is this a trifling distinction; for if we be not careful to disclaim all idea of merit, we shall make void the grace of the Gospel, and deprive ourselves of all the benefits to be obtained by it".] 2. Enforce it in a way of appeal to your consciences [The text is an appeal, an appeal of God to the consciences of his enemies. We therefore boldly appeal to you, and defy any man living to answer in the negative; "Do not God's words do good to him that walketh uprightly?" Judge ye, who have despised the word: look at those of your acquaintance who have obeyed the word; compare their lives with what you remember them to have been, or with what yours are at this present time; and say, whether the word have not done them good? But ye, after all, are very incompetent judges: we therefore appeal rather to those who have received the benefit. Ye know what ye have received: say then, whether ye would exchange it for all that the world can give you? Reflect on the good ye have obtained; the pardon, the peace, the strength, the holiness, the glory; and say, whether it do not exceed the powers of the first archangel to compute its worth? But we need not dwell on this: it admits not of any doubt: all that is requisite is, that you press forward for the attainment of more good. Let the ungodly world say, that the word has done you harm; but regard them not. Only let your growth in every thing that is amiable and praise-worthy confirm the truth in our text, and justify the appeal which God himself has made.] t 1 Cor. i. 28-30. x Acts iv. 12. u 1 Thess. i. 5. y Rom. iv. 14. MCCV. MINISTERIAL FIDELITY. Micah iii. 8. Truly I am full of power by the Spirit of the Lord, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin. TO all God's servants this command is given: "He that hath my word, let him speak my word faithfully";" and " deliver it they must, whether men will hear, or whether they will forbearb." The prophets have set us a noble example in this respect: and the Prophet Micah in particular. Let us mark, I. What the sins were which he was commissioned to reprove Most grievous was the state of the Jewish people in his day [All ranks and orders of men, from the highest to the lowest, were addicted to covetousness, and were ready to commit every species of iniquity for gain; princes, priests, judges, prophets, all were guilty of the grossest injustice, and made use of their respective offices only for the purpose of accumulating wealth. At the same time they professed a firm reliance upon God, and anticipated nothing but good at his hands -] And there is but too much ground for similar complaints amongst us-- [True, the conduct of our governors and judges is the very reverse of that which the prophet here imputes to the Jews. I suppose that greater integrity is not to be found on earth, than in those who hold the government, and dispense justice, and minister in holy things, amongst us; and we have abundant reason to bless God for the high tone of morals which prevails amongst them. But, if we descend to common life, we find all the same iniquities abounding in our land as were complained of by the prophet in his day. Covetousness and injustice prevail to a fearful extent amongst us, as do indeed the whole catalogue of sins forbidden in the Decalogue And precisely the same self-delusion is cherished in 287 almost every bosom. "We lean upon the Lord," just as the Jews did; and persuade ourselves that "no evil shall come upon us. "God is merciful," is a sufficient answer to every threatening contained in God's word. As for his justice, or holiness, or truth, no regard whatever is paid to them: all are superseded, all are swallowed up in the one attribute of mercy; and no room is left for the exercise of any perfection that shall interfere with the happiness of an impenitent transgressor. As to "be a child of Abraham" was with the Jews a sufficient security from God's wrathd; so, amongst us, is baptism into the faith of Christ: we cannot perish, because we are Christians.] Let us however notice, II. The manner in which he administered his reproof "He was full of power by the Spirit of the Lord :" for he and all the other "Prophets spake as they were moved by the Holy Ghost." With judgment, too, and with might, was he filled; so that, in all his reproofs, he shewed unquestionably that he was speaking under a divine impulse. And I too, my brethren, would execute my commission even as he did. With a mixture of tenderness and fidelity, "I pray you then, my brethren," bear with me, whilst, under the influence of God's Holy Spirit, I endeavour to shew you the folly of your ways. 1. Can you impose on God? [You can, and do, deceive your own souls, and persuade yourselves that you have nothing to fear at the hands of an angry God. But if you make light of sin, can you convince Jehovah that it is so venial a thing as you make it, or that you have not committed it to an extent to merit his displeasure?———] 2. Can you prevail on God to cancel and reverse the threatenings of his word? [See if you can prevail on him to change day into night, or to alter for you any of the common laws of nature: and if you cannot prevail in things which would involve no contradiction, how can you hope to obtain a revocation of his word, which would involve in it a sacrifice of truth itself? For, I d Matt. iii. 9. e 1 Pet. i. 11. and 2 Pet. i. 21 |