Divine blessing?

Answer this question; answer it to yourself, from your inmost conviction."

Let it be observed here, that, God having indicated by his precepts the way in which, conditionally, he will manifest his goodness to men, that way, as so set forth, must be the best. It is not, therefore, a mere dictate of sovereign authority, but a wise adjustment of the means for men's happiness. His goodness is not greater in his willingness to confer his favours, than in the appointment how they shall be conferred; that is, the preceptive rule according to which we are to expect them.

That preceptive rule is conspicuous throughout the Bible. That we should "seek God," in the way of unceasing application for his mercies, is inculcated and reiterated in every form of cogent expression. Then we are justly required to believe, confidently, that as this is the very best and only expedient, God will combine the happiness of his servants with their faithful observance of an injunction intended for their happiness; that it will be attended by tokens of the Divine complacency; that in keeping the precept there will be "great reward." Like Enoch, they will have “this testimony, that they pleased God."

"Must believe that he is the rewarder." This faith is required in consideration of the intention, (might we presume to say, reverently, the sincerity ?) of the heavenly Father in calling men to come to him. "I have not said, Seek ye me in vain." To what purpose are they thus required to make his favour the object of their eternal aspiration; to forego all things rather than this; to renounce, for this, everything which it is the perverted tendency of the human soul to prefer; to say, Whom have I in heaven but thee? and there is none upon earth that I desire beside thee?" Why invited to give their affections, devote their life, and their very existence, to acknowledge their

dependence, and testify their confidence by unceasing petitions, and to strive fervently to obtain a more intimate access to him? Why thus summoned, and trained, and exercised, to a lofty ambition far above the world? Not to frustrate all this labour, not to disappoint them of the felicity to which they continually aspire! They "must believe that he is a rewarder ;" that he is not thus calling and constraining them up a long, laborious ascent, only that they may behold his glorious throne, come near to his blissful paradise, do him homage at its gate, and then be shut out.

Consider again: it is because there is a Mediator, that sinful men presume, and are authorised, to approach to God, seeking that no more than that which the mysterious appointment was made, in Divine Justice and mercy, for the purpose of conferring on them. Then they must believe, that this glorious office cannot but be availing to their success. There is a peculiar virtue in such a special, remedial interposition to secure its own infallible efficacy, since it was expressly because the original constitution of our nature had failed, and must remain powerless and hopeless for happiness, that this special and extraordinary one was brought into existence; and an expedient which has been adopted, in the Divine government, to accomplish an end for which all else has been proved incompetent, must have a special and peculiar sufficiency for that end, What has been appointed, in the last resort, in substitution and in remedy of an antecedent economy, because that has failed, must be, by eminence, of a nature not itself to fail. It rises up conspicuous and impregnable when all around has sunk in ruin; like some mighty rock brought up into the light, and standing high in immoveable stability, in the rending and subsidence of the ground by earthquake.

They that come to God" in confidence on this new Divine constitution, will find that he, in justice to his

appointment of a Mediator, will grant what is promised and sought in virtue of it; in other words, will be a “rewarder” for Christ's sake. And what is that in which it will be verified to them "that he is a rewarder?" For what will they have to adore and bless him as such? For the grandest benefits which even He can impart can impart in doing full justice to the infinite merits of the appointed Redeemer.-An inestimable privilege! that those greatest blessings may be asked for, positively and specifically; whereas the minor benefits are to be requested conditionally and it is better that the applicants should not be certain of obtaining them. It is enough for their faith as to these, that an infinitely wiser judgment than theirs will be exercised in selecting, giving, withholding, adjusting.

But the important admonition, to be repeated here in concluding, is, that all this is for them "that diligently seek;" so habitually, importunately, perseveringly, that it shall really, and in good faith, be made the primary concern of our life; so that, while wishes and impulses to obtain are incessantly springing and darting from the busy soul in divers directions, there shall still be one predominant impulse directed towards heaven. And, if such representations as we have been looking at be true, think-(it is truly a most striking reflection,)-think what might be obtained by all of us, who have them at this hour soliciting our attention, on the supposition that we all should henceforward be earnest applicants to the Sovereign Rewarder. Think of the mighty amount of good, in time and eternity, as our collective wealth; and of the value of every individual share.

We said, "on the supposition;" but why are we to admi a word so ominous ? for while, on the one side, it points to a grand sum of good, with an averment of Him who has it to give that it may be ours, it darkly intimates, on the

other, that possibly it may not, may never be ours; that we may practically consent that it shall not. But may we, believing such things all the while, may we really so consent? With such treasure held forth in our view, and for our attainment, by the munificent Benefactor, and seeing some of our companions actually attaining it, can we consent to a melancholy destitution by foregoing it? Consent to forego! And to what is it that such consent would be yielded? Could it be to anything else than a malignant, dire, accursed perversity of our nature? No terms of execration are too intense for the noxious thing, within our own selves, that stupifies our affections and our will to the madness of telling our God, in effect, that we can do without his rewards, that he may confer them where they are more desired; while we will look on and see others take them all away, content to retain and cherish in their stead that deadly enemy within, which compels us to let them go.

Can we not be so content? Then, finally, what we have the most urgent cause to seek Him for is, that He will deliver us from that which keeps us from Him. We have to implore," O merciful Power! abolish whatever it is that would detain us at a fatal distance from thee. Let the breath of thy Spirit consume the unbelief, the reluctance, the indifference, the world's enchantments, that would fix us under the doom to behold thee, but not nigh.' Apply to these averse or heedless spirits such a blessed compulsion as shall not leave it even possible for us to be within reach of the sovereign good, and yet linger till all be lost."

And if, by unwearied seeking, we obtain this, it will emphatically be a "reward," for which all under the sun might be gladly given away.

LECTURE XLIII.

SIN MANIFESTED BY THE LAW.

ROMANS vii. 13.

"That sin by the commandment might become exceeding

sinful."

IN the natural world which we inhabit, there are several grand material elements, constantly presenting themselves to our senses, in their various modes, combinations, and effects. Now, these elements are good and beneficent, adapted to a vast utility, and actually effecting it; that is, essentially and generally so, notwithstanding that disorders and certain special combinations among them are pernicious and destructive.

But, in what we call the moral world there is an element which is absolutely, intrinsically, and wholly, and always, bad. Its very name, is, with emphasis, EVIL; we call it also vice, depravity, wickedness, and, in religious language, it is named SIN,—a name which the world has a great dislike to -partly because it is the name which God gives to the evil. Our calling it an element may rightly, perhaps, be excepted against, on the ground that it is not a substantive, independent thing, but merely a result, an effect of the disorder and perversion of the human faculties and passions; we only mean, that it is a mighty and permanent reality in the moral world. There is nothing that more certainly, absolutely, constantly does exist; not earth, mountains, rocks, ocean, fire. Its existence is perceived, in some degree, by all mankind, however dull or perverted their