ly after the example of their God; and they must be con. formed to his image, if they would be partakers of his glory-There will be no more partiality shewn to them than to others in the day of judgment-God will determine the fate of all by their actions; and the condition for which they are meet, shall be the condition allotted them to all eternity-St. Peter inculcating the need of holy fear, insists upon it particularly as conducing to fit us for that strict account to which we shall all be very shortly called-In discoursing on his words we shall shew I. The impartiality of the future judgment The children of God maintain communion with God as their Father in Christ [The Apostle speaks of Christians as "obedient children;" and as calling upon the Father for a supply of their daily wants This is the privilege of all true Christians; "a spirit of Adoption is given them, that they may cry, Abba, Father;" and, because they are children, they may expect to receive all the glory of heaven as their inheritance---] Nevertheless they will experience no partiality in the day of judgment [Among men it is but too common for parents to feel an undue bias in concerns relating to their children-But God has established one mode of procedure for all-His written law is the standard to which every thing shall be referred The principles from which our actions flowed, the manner in which they were performed, and the end for which they were done, will be minutely investigated, and a sentence passed upon us according to their real quality-There will be no difference in this respect between Jew Gentile, rich or poor; nor will any regard be shewn to men's professions: it will be to no purpose to plead "that they had Abraham to their Father," or that they had" cast out devils in the nam of Christ;" the one enquiry will be, Were ye holy? And according as this appears, their state will be for ever fixed-] Interested as we are in the event of that day, let us enquire into II. The influence which this consideration should have upon us God requires us to pass our short span of life in fear [We are "sojourners in this world, as all our fathers were"-It is but a short time that any of us have to live, and then we shall be removed to our long home-The present state is a state of probation, a moment allotted us to prepare for eternity-Under such circumstances we should be "working out our salvation with fear and trembling"-Not that we should indulge a servile dread of God as an hard master, and a vindictive judge, but an holy reverential fear of offending him, and a tender concern to please him in all things-This is "the fear in which we should walk all the day long"-] Nor can any thing tend more to produce this fear in us than the consideration now before us [Shall I be judged according to my works? Will every action, word, and thought be weighed in the balance of the sanctuary? Will all my motives be inspected by him, who "searcheth the heart, and weigheth the spirits?" Surely I have need to fear, lest somè hidden abomination lurk within me, and lest I should be "speaking peace to my soul when there is no peace"-I need be studious to please him, whose favour or displeasure are of such importance to my soul—If I must stand or fall for eternity, it becomes me to redouble my care-] We shall further ENFORCE THIS SUBJECT by some suit`able advice 1. Be watchful against all occasions of sin [Our Lord has taught us to "pray lest we enter into temptation;" for in temptation how rarely we do retain our integrity! Let not those pretend to fear God, who needlessly expose themselves to the assaults of Satan-If we would "keep our garments pure," we must be careful where, and with whom we walk-Does the command to "come out from the world" appear severe? it is not severe, but merciful, and necessaryMay God enable us carefully to obey it!-] 2. Reflect frequently on the strictness of that scrutiny which we must undergo [When tempted to sin, let us not ask, What will the world. say? but, How will this appear in God's eyes? How will this affect my eternal state?-Apply this thought to your duties as well as to your temptations; How will this service appear when brought to the touchstone of God's law?-If this be done, too many of us will have to rank their services among their greatest sins-] 3. Apply continually to the blood of Christ for pardon [However circumspect we be, our feet will contract some defilement in this polluted world; and "if Christ wash us not, we can have no part with him"-Indeed our very tears need to be washed, and our repentances to be repented of; nor is there any fountain but that of the Redeemer's blood, that can ever cleanse us-There, however," sins even of a crimson die may be made white as snow"-Let there then be no hour wherein we do not bathe in that fountain, lest sin be found upon us in the day that we give up our account to God-] Be much in prayer for the direction and assistance of the Holy Spirit [In vain will be all our fear and caution, if God do not both direct and uphold us: if he leave us for one moment, we fall; "without him we can do nothing"-Let us then be often praying, "Hold thou me up, and I shall be safe"-Thus shall we escape the snares that are laid for our feet, and “be preserved blameless unto his heavenly kingdom❞—] CCCCLXII. WE MUST NOT SEEK GREAT THINGS. Jer. xlv. 5. Seekest thou great things unto thyself? Seek them not. WORLDLINESS is a great and common evil: and it is often manifested in those from whom we should least expect it. The sons of Zebedee solicited the highest posts of honour in their Master's kingdom, immediately after he had been foretelling his crucifixion: and all the disciples disputed about pre-eminence even at the last supper, just after they had been warned, that one of them would betray his Lord. Thus Baruch, when he had been writing in a book all the prophecies of Jeremiah, wherein God's determination to destroy the Jewish nation had been repeatedly declared, was promising himself years of ease and affluence; and was afraid to write another copy of the prophecies, lest the king, who had destroyed the former copy, should put him to death. Jeremiah therefore was ordered by God to reprove him; to tell him what had been the secret thoughts of his heart, and to warn him against indulging such an unbecoming spirit. a Ver. 3. b To see this connexion, read the 36th chap. and then the 45th, which, in the series of Jeremiah's prophecies, ought to follow it. The prohibition in the text being applicable to all in every age, we shall shew I. When we may be said to seek great things unto ourselves In direct reference to the text itself we observe, that this may be said of us 1. When the objects of our pursuit are great [Things are great or small by comparison only; since that which would be great for a peasant, would be altogether worthless in the eyes of a king. But they may universally be called "great," when they far exceed our present condition: and, in that case, an aspiring after them subjects us to the censure in the text. The world indeed universally commend ambition: but worldly ambition is very opposite to the selfdenying doctrines of Christianity. It was always discountenanced by our Lord; and is universally reprobated by his apostles: and, wherever it rules in the heart, it indicates a carnal, and worldly mind."] 2. When we seek even moderate things with eagerness [There is an important distinction to be made between industry, and eagerness: the one relates to the activity of the body; the other to an excessive desire of the mind: the one is not only proper, but necessary, in our respective spheres,f the other is universally sinful, when it relates to earthly things. What can our Lord mean by repeating, no less than four times, that solemn injunction, "Take no thought?"s Doubtless it is not to be taken literally in the strictest sense; but, allowing for the utmost latitude of interpretation, he must mean, that we should take no anxious thought even for the most moderate, or most necessary, comforts. In perfect agreement with this are the directions of his apostles: consequently, the indulging of an eager desire after any thing pertaining to this life, exposes us to the reproof contained in the text.] 3. When we seek any thing merely for ourselves [We are not at liberty to make self in any instance the chief end of our actions. There is One above us, even God, whose honour we should seek, even in the most common offices of life. To be lovers of our own selves is a mark of a c Matt. viii. 20. John vi. 15. Matt. vi. 19-21, d Phil. iii. 19. Col. iii. 2. •Rom. viii. 5. « Matt. vi. 25, 28, S1, 34. ¡ 1 Cor. x, 3 la reprobate mind: and whatever we do under the influence of such a spirit, whether the action be of a civil or religious nature, it is not acceptable to God. Though therefore we do not aspire after great things, yet, if we seek any thing merely for ourselves, and without any higher end than our own ease, interest, or honour, we are altogether wrong, and deserving of the severest censure.] To vindicate the reasonableness of this prohibition, we shall proceed to shew II. Why we should not seek them That the reasons may more distinctly appear, we shall shew . 1. Why we should not make great things the objects of our pursuit [An aspiring after riches or honours necessarily supposes that we expect to find happiness in the enjoyment of them. But it is certain that even the whole world (supposing we could possess it) could never make us happy. What folly then is it to be seeking to "fill our belly with the east wind!" Besides, the more we possess of this world, the more we are exposed to temptations. Who does not see that the having the means of gratifying our evil inclinations operates as an inducement to indulge them? and that an elevation of rank or character has a tendency to strengthen the pride of our hearts? Are there not then temptations enough in our way without our seeking to increase them? Shall we "load ourselves with thick clay" when we are about to run a race; or make the way to heaven tenfold more difficult than it is already? They to whom God has given great things, may doubtless enjoy them: but the man who seeks them, labours for that which will ultimately involve him in utter rain."] 2. Why we should not seek even moderate things with eagerness [No man is eager after any thing but in consequence of the love he feels towards it: his eagerness therefore to it must imply a love of it. Now an attachment to any of the things of time and sense, especially such an attachment as stimulates us earnestly to pursue them, argues a want of true love to r 1 Tim. vi. 8, 10. O, de Buxóμsyou #Ateiv. The willing and desiring to be rich has this fatal tendency, without any determination to get rich at all events.⚫ |