You who own His record true;
You His chosen people, you;
You who call the Saviour, Lord;
You who read his written word;
You who see the gospel light,
Claim a crown in Jesu's right;
Why will you, ye Christians-why
Will the House of Israel die ?"

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66

SECTION VI.

CHAP. I.

FROM ALL EVIL AND MISCHIEF; FROM SIN, FROM THE CRAFTS AND ASSAULTS OF THE DEVIL; FROM THY WRATH, AND FROM EVERLASTING DAMNATION, GOOD LORD, DELIVER US."

To be delivered "from all evil and mischief," is, indeed, a most comprehensive petition; but, from what follows, it would seem that the compilers had in mind all approximations or tendencies to sin-everything which is ranged on the side of sin, though not actually possessed with the guilt of it; such as the incitements to impure desires, the provocations of the lusts of the flesh, and the many crooked paths which insinuate themselves into the broad way of destruction. Praying for deliverance from these, and at the same time using all the means in our power to keep ourselves "unspotted from the world," it is certain, that unless we ask amiss, we shall obtain help. We shall be preserved from all occasion of sin; or, at least, if we are surprised at any time by "the temptations of the world, the flesh, or the devil," "a way of escape" will be mercifully pointed out-for "God will not suffer" such as love Him "to be tempted beyond what they are able to bear."

Being entangled in "evil or mischief," we have, in the second clause, the impending danger-" sin, the

crafts and assaults of the devil;" and, unless we obtain deliverance, in the third, the awful consequence, "God's wrath and everlasting damnation." The sentiment of this entire petition is fully borne out by the Apostle James,* who adds to it this earnest recommendation, "Do not err, my beloved brethren." No man, indeed, can, without manifest blasphemy, throw the blame of his sin, or of his exposure to the crafty wiles and sudden attacks of the enemy, upon his good God; and it is a shocking proof of our depravity, not to see that all the evils enumerated with increasing fearfulness in this supplication, spring out of a heart and mind in "the friendship of the world,” and at "enmity with God." No evil can approach to hurt, no mischief to annoy, the man whose heart is staid on God; no sin can be wilfully committed by him who is under the guidance of His good Spirit. The crafts and assaults of Satan made no impression on the spotless Jesus; nor can they pierce "the whole armour of God" which he throws around His followers. The wrath of God abideth only in "the children of disobedience;" and " everlasting damnation" never, glorious truth! overtakes the righteous in their path.

There is a connection between the two members of our last clause, which seems to have been in the thoughts of the composers; the wrath of the Lamb, and that everlasting damnation to which all, who are exposed to it, must inevitably fall a miserable prey. A moral, nay, a physical impossibility here removes all doubt; for how could a soul, summoned hence in the wrath of God, abide with Him hereafter? If

* i. 14, 15.

even admitted to heaven, its misery would be complete, its hell unmitigated; without regeneration, it could have no desires, no enjoyments, in common with its purified inhabitants. Hence the seven-fold force of that divine expression of necessity, YE MUST

BE BORN AGAIN.

This damnation, for the same reasons, must be everlasting. "While ye have light, believe in the light," is only another expression for "the night cometh in which no man can work ;" and reason will assure us, that if the work of regeneration be undone in the grave, it is undone to all eternity. Dream not of annihilation-thy soul is from God-it cannot die while He endures; and yet it must be with or without Him for ever. "The soul that sinneth, it shall die," is a sentence of judgment never to be expunged but by the blood of the Saviour; and this blood avails not, unless brought into the sanctuary of a penitent and believing heart.

CHAP. II.

"FROM ALL BLINDNESS OF HEART; FROM PRIDE, VAIN GLORY, AND HYPOCRISY; FROM ENVY, HATRED, AND MALICE, AND ALL UNCHARITABLENESS, GOOD LORD DELIVER US."

ALL our Saviour's miracles, wrought in behalf of men's bodily infirmities, have their correspondent relations in the spiritual estate of ourselves. This is the more evident, in that the power over the body, whether for good or evil, has now ceased to be felt

in His Church; and reasonably, for such power would have long since ceased to be regarded as miraculous. Let us thus introduce to your regard "blind Bartimeus," who "sat by the highway-side begging;"* we need no more faithful illustration, by way of comparison, of the spiritual blindness of the heart.

This poor man was seeking alleviation to his wants, in "the tender mercies of the wicked." We, spiritually blind, without any suitable insight into our utter destitution of God's grace, by nature, look to the world for support, for countenance, in a state of enmity with God; for light, whereas, we grope in darkness; but let our resemblance be to him in his subsequent conduct, and all will be well indeed.

Reader, thou hast heard that it is Jesus of Nazareth passing by, though thou see Him not. To-morrow, He will be gone ; seek, if haply thou may'st find Him to-day; call upon Him while He is near— at once begin to cry out, "Jesus, thou Son of David, have mercy upon me."

The world, with its imperious delusions, may charge you that should hold your peace. If you

you

would gain the ear of your only Deliverer, cry the more a great deal, “ Son of David, have mercy on me!" O happy, happy blindness! if Jesus stand still, and command thee to be called; for then, truly, will all the host of heaven join in the congratulation, "Be of good comfort, rise, He calleth thee."

He calleth thee, but not before thou didst call on Him. We cannot leave this interesting beggar, rich and all* Mark x. 46.