were vouchsafed at the Red Sea, on their departure from Egypt; or at the river Jordan, on their entrance into Canaan. Every obstacle shall be removed from before them, and every opposing enemy be destroyed'. Persons who are adverse to the idea of a literal restoration of the Jews to their own land, will satisfy themselves with saying, that the whole of this description is figurative: but if this be figurative, where, I would ask, shall any thing be found that is to be taken in a literal sense? or, supposing God to have ordained to accomplish any thing literally, by what plainer terms could he possibly declare it? There must, I think, be an end of all certainty in language, if the event here predicted be not to be understood in its literal and most obvious sense.] Their restoration, however, will be, not literal only, but spiritual also [At their triumphant entrance into Canaan, they were strong in the Lord Jehovah, in whose name they took possession of the land, and in dependence upon whom they walked through its length and breadth. At their future restoration to God, such also will be their confidence in their Messiah ; whom they will then acknowledge as their Lord, and their God. The Prophet Hosea plainly declares this: "Afterward shall the children of Israel return, and seek the Lord their God, and David their King; and shall fear the Lord, and his goodness, in the latter days." In his name, and in his strength, will they then go forth against their spiritual, no less than against their temporal, enemies: and their victories over both the one and the other will be complete. It cannot be doubted, but that, in that day, they will be as much distinguished for righteousness as for prowess in arms": for "they shall be all righteous:" their penitence will be exceeding deep, their piety most refined', their devotion to God universal and entirem.] Christianity being already embraced by us, we may see in this passage, II. The state which it is our privilege to enjoy at this day We have been redeemed, if not by the power of divine grace, at least by the price once paid for us on Calvary. As the Lord's people, therefore, we are privileged to live by faith on Christ, and to possess in him, 1. Invincible strength [In ourselves, we remain as weak as ever: but in Christ we are strong for in him there is all fulness treasured up for us"; and out of that fulness we are privileged to receive even grace corresponding with all the grace that is in him. He is appointed "Head over all things to the Church," for that very end; that we, as members, may be "strengthened with all might, by his Spirit in the inner man, and have all our "enemies bruised under our feet." We are commanded to "be strong, not in ourselves, but in the Lord, and in the power of his might':" and to regard our own weakness rather as an encouragement, than as any ground of despondency; because he will delight to "perfect his own strength in our weakness." Without hesitation, then, do I say to every believing soul, "Be strong in the grace that is in Christ Jesus':" and never contemplate the strength of your adversaries, but the power of your heavenly Lord. Never doubt, for a moment, but that "his grace shall be sufficient for you:" and let your daily consolation be," that you can do all things through Christ who strengtheneth you".] 2. Assured confidence [St. Paul's direction, probably in allusion to this very passage, is, "As ye have received Christ Jesus the Lord, so walk ye in him." Never for a moment forget "in whom you have believed, or how able he is to keep that which you have committed to him." Wherever you turn your steps, you will doubtless meet with many adversaries: but " IN HIM" you may "walk up and down" with confidence, defying every enemy, and saying, "If God be for me, who can be against me?" See how the Messiah himself exulted in the days of his flesh; and what an example he has therein afforded you! "The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint; and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together. Who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them upy." Indeed, this very language is adopted by the Apostle Paul, who proceeds yet further to challenge every created being: "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Nay, in all these things we are more than conquerors through Him that loved us. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord"." Here we have a perfect comment on the words of our text: here we see what that confidence is which every Christian should feel, when he says, "In the Lord have I righteousness and strength a." Thus it is, that "in the Lord shall all the seed of Israel be justified; and thus it is, that they should glory." To all of you, then, I say, "Walk in Christ, rooted and built up in him, and established in the faith as ye have been taught, abounding therein with thanksgiving."] Is this, then, the state to which the whole world shall in due time be brought? 1. Contemplate it in reference to the Jews [Does it not rejoice you to reflect on the mercy which is in reserve for them;-for them, to whose ancestors you yourselves are so greatly indebted? As far as relates to their restoration to their own land, it is no otherwise of importance, than as fulfilling the Divine promises, and magnifying the grace of God towards them. But their believing in Christ, and experiencing the blessedness of his salvation, how ardently is it to be desired! and how should the prospect of it fill every soul with joy! Be not indifferent to it, beloved brethren. The Scriptures are full of this glorious subject; and universal nature is called upon to exult and glory in it. If you had no concern but for the benighted Gentiles, you should take an interest in the welfare of the Jews; seeing that the "receiving them into the Christian fold will be as life from the dead to the whole world"." But put aside all consideration, except for the honour of your Lord and Saviour. Shall it be no joy to you that his kingdom shall be extended throughout all the earth; and that upon the whole face of the globe there shall be but "one Lord, and his name one?" Verily, if you have the smallest measure of love to his name, you will strive, and pray that this blessed period may be hastened, and that he may speedily be the 66 King over all the earth."] 2. Seek to enjoy it in your own souls Hear the determination of the Church of old: "All people will walk every one in the name of his God: and we Rom. viii 33-39. a Isai. xlv. 24, 25. b Rom. xi. 15. will walk in the name of the Lord our God for ever and ever." And is not this the proper resolution for us to adopt? Adopt it then, my brethren; and may Almighty "God strengthen you" to fulfil it! and may your whole "walk" and conversation, to your latest hour, illustrate and confirm it! --] c Mic. iv. 5. MCCLVI. THE MUTUAL ABHORRENCE BETWEEN GOD AND SINNERS. Zech. xi. 8. My soul lothed them; and their soul also abhorred me. THE judgments of God that from time to time are inflicted on mankind are standing proofs that man has offended his Maker, and that God is displeased with his creatures. In this view they are continually represented in the Scriptures; and in this light the prophet taught his hearers to consider them. God had determined to " abolish that covenant which he had made with his people," and to destroy the Jewish polity, the sacred part of which he called " Beauty," and the civil "Bands." He speaks of himself as having already cut off (or perhaps, in prophetic language, as determined to cut off) three shepherds, the princes, the prophets, and the priests, in one month; and assigns as a reason for it, that there was a mutual abhorrence between himself and them; and that consequently there was abundant reason for the judgments he denounced against them. The prophet, thoughout this chapter, personates the Messiah, the Lord Jesus Christ, in whom a part of it was very remarkably fulfilled, and to whom it is expressly applied in the New Testament. But it is simply to the words before us that we would now draw your attention and we will take occasion from them to shew, I. What a deep-rooted enmity subsists between God and sinners a ver. 11, 12. with Matt. xxvii. 9, 10. View it, where it first commenced : 1. On man's part [Ungodly men neither seek to please God, nor are at all grieved at having displeased him: they like not to speak, hear, or even think of him; they cannot endure (a melancholy proof of their aversion to him!) to be with him alone; they hate every thing in proportion as it exhibits God to them, or would lead them to God; they even wish there were no God; yea, when God actually put himself into their power, they sold him at the price of a slave, and crucified and slew him h What abundant proof is here, that "the carnal mind is enmity against Godi!" And what an evidence of that abhorrence in which, according to the Scriptures, our adorable Saviour was to be held !] 2. On God's part [Towards penitent sinners (as we shall have occasion to shew) God is reconciled: but, while they continue obstinate in their sins, he "lothes them," nor can even look upon them without the utmost abhorrence'. He will not vouchsafe them the smallest taste of those blessings which he imparts to others in the richest abundancem: he gives them up into the hands of their greatest enemies, to Satan and their own hearts' lusts": he prepares his instruments of vengeance against the time when they shall have filled up the measure of their iniquities; he even comforts himself with the prospect of pouring out his wrath upon them to the uttermost P. What awful evidences are these of the truth in question! b Job xxxv. 10. c Jer. viii. 6. d Ps. x. 4. e As men can meet their bitterest enemy in a crowd, but would be uneasy to be left alone with him; so the ungodly can meet God in his house, but cannot bear to commune with him in their secret chamber. f Hence faithful ministers, and godly people, and searching discourses, yea, and the Bible itself, are neglected and despised. g Ps. xiv. 1. This is a wish. The words," there is," are not in the original. h ver. 11, 12. with Matt. xxvii. 9, 10. k Isai. xlix. 7. i Rom. viii. 7. 1 Hab. i. 13. m Compare Ps. cxix. 165. with Isai. lvii. 21. and 1 Pet. i. 8. with Prov. xiv. 10. n 2 Tim. ii. 26. Ps. lxxxi. 12. Rom. i. 24, 26, 28. He even • Ps. vii. 12, 13. Deut. xxxii. 19, 20, 35, 41, 42. kindles with his own breath the fire that is to consume them. Isai. xxx. 33. P Isai. i. 24. Ezek. xxi. 15. and v. 13. |