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command, was punished on account of the base principle by which he was influenced in performing it. He did well in extirpating the seed of Ahab, and was rewarded for it to the fourth generation: but forasmuch as he was actuated by vanity and ambition, the blood which he shed was imputed to him as murder. Nor is there any thing more common than for even religious persons to mistake the path of duty through an inattention to their own spirit. The disciples doubtless thought themselves under the influence of a commendable zeal, when they would have called fire from heaven to consume a Samaritan village; as did Peter also, when he cut off the ear of Malchus. We should therefore be peculiarly cautious with respect to this, lest by the mixture of any selfish motive or base affection we offend Him, whom it is our desire and endeavour to please.

God having prescribed rules for a just ordering of our whole spirit and conduct, we must, "in all things that he has said unto us, be circumspect."]

The importance of this injunction will appear, while we consider,

II. The reasons of it

Surely it is a necessary injunction, and no less reasonable than necessary: for,

1. The same authority exists in every command

ment

[It is God who issued a prohibition of adultery and murder and it is the same Almighty Being who forbids us to entertain a selfish wish or covetous desireh. Shall we then acknowledge his authority in our actions, and disregard it in our principles? Shall we think ourselves at liberty to deviate from any part of his revealed will? If so, we cease to act as his creatures, and become a God unto ourselves.]

2. Without circumspection we cannot perform any duty aright

[We cannot find out the real motives of our actions without daily self-examination, and earnest prayer to God for the teachings of his Spirit. However simple the path of duty may appear, there are ten thousand ways in which we may depart from it. And, as long as our hearts are so deceitful, and we have such a subtle adversary striving to mislead us, we shall be in perpetual danger of mistaking our way. If therefore we

f 2 Kings x. 30.

2 Kings x. 16. with Hos. i. 4. h Jam. ii. 10, 11.

would serve God aright in any thing, we must be circumspect in every thing.]

3. An inattention to smaller duties will lead to a violation of the greatest

[Who shall say, where we shall stop, if once we begin to trifle with God? Eve little thought to what she should be brought by only listening to the suggestions of the tempter: nor did David foresee what would result from the wanton look which he cast on Bathsheba. It was on account of the danger arising from the smallest approach to sin, that God, in the words following our text, forbade his people even to "mention the name" of a heathen deity: and on the same account he requires us to "abstain from the very appearance of evil." And if we will not "watch in all things," we shall soon have to eat the bitter fruit of our negligence: yea, it will be well, if from walking in the counsel of the ungodly, we do not soon stand in the way of sinners, and at last sit in the seat of the scornful.] 4. The greater our circumspection, the more shall we adorn our holy profession—

[There are multitudes on the watch to find out the smallest faults in those who profess religion; and to condemn religion itself on account of them. But a circumspect walk "cuts off occasion from those who seek occasion;" and "by well-doing we put to silence the ignorance of foolish men." It can scarcely be conceived what an effect the conduct of religious people has upon the world, either to recommend religion to them, or to harden them against it. Should not this then make us circumspect? Should we not be careful that we "give no occasion to the adversary to speak reproachfully?" Should we not endeavour to" be wise as serpents, and harmless as doves?" Let us then "so make our light to shine before men, that they may be constrained to glorify our Father that is in heaven."]

5. The whole of our conduct will be reviewed in the day of judgment-

[The most secret springs of action will be brought to light in that awful day, and "the counsels of the heart be made manifest:" God will weigh, not our actions only, but our spirits'. "Men judge according to appearance; but He will judge righteous judgment." If this consideration will not make us circumspect, what can we hope to prove effectual? O that we could bear in mind the strictness of that scrutiny, and the awfulness of that decision!]

66

i Ps. i. 1. Every word in this verse rises in a climax : stand, sit;" "counsel, way, seat;" "ungodly, sinners, scornful." k 1 Cor. iv. 5. Eccl. xii. 14. 1 Prov. xvi. 2.

walk,

ADDRESS,

1. Those who ridicule the circumspection of others[To what end has God commanded us to be circumspect, if we are not to regard the injunction? Do you suppose that you are to annul his commands, and to establish rules of conduct that are contrary to his? Or, if you are presumptuous enough to do so in reference to yourselves, do you think that you are to prescribe for others also? You affect to pity the Lord's people as weak enthusiasts: but know that you are the true objects of pity, who can rush blindfold in such a manner to your own destruction. Yes; over such as you the Saviour wept and if you knew your guilt and danger, you would weep for yourselves. Repent, ere it be too late: for, however wise you may imagine yourselves to be, the time is coming when you will change your voice, and say, "We fools counted their life madness" Take care that you yourselves be righteous enough, before you ridicule others as "righteous over-much."]

2. Those who, in spite of scoffers, are endeavouring to please their God—

[Blessed be God, who enables you to stem the torrent, and to serve him in the midst of a wicked world! But, be on your guard against that scrupulosity, which makes those things to be sins which are no sins; and that superstition, which makes things to be duties which are no duties. Be as careful of adding to the word of God as of detracting from it. Let the different parts of Scripture be compared with each other: and learn your duty not so much from any detached passage, as from a collective view of all those passages which may reflect light upon it. Nevertheless in doubtful matters, you will do well to lean to the safer side.

Yet while you are thus circumspect yourselves, do not presume to judge others. Things may be right in others, which would be wrong in you; and right in you under some circumstances, which under different circumstances would be highly improper. Do not then bring others to your standard, or try them at your bar: "it is to their own Master that they must stand or fall.”

Lastly, let not your circumspection fill you with selfpreference and self-esteem. However accurately you may walk, there will be still enough to humble you in the dust. You must to your latest hour go to Jesus as the chief of sinners, and seek acceptance with God through his blood and righteousness.]

m Wisd. v. 4.

XCIV.

THE DANGER OF WILFUL AND OBSTINATE DISOBEDIENCE.

Exod. xxiii. 20-22. Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. Beware of him, and obey his voice, provoke him not: for he will not pardon your transgressions: for my name is in him. But, if thou shalt indeed obey his voice, and do all that I speak, then I will be an enemy unto thine enemies, and an adversary unto thine adversaries.

IT is but too common for men to cast the blame of their own negligence on God. But they who labour so much to exculpate themselves now, will one day be silent; and God will finally be justified in every sentence that he shall pass. His kindness to the church of old may shew us what his conduct is towards us. And they who are thus guided, warned, and encouraged, must, if they perish, ascribe their condemnation to themselves alone. The words before us contain,

I. The work and office of Christ

Christ is here called an angel or messenger

[He is often called by this name in the Holy Scriptures a. Nor does he disdain to assume it himself". In his essential nature indeed he is equal with the Father. But in his mediatorial capacity he sustains the office of a servant.]

As the angel of the covenant, he leads and keeps his people

[He is represented as a leader and commander, like Joshua, his type. He went before them in the wilderness in the pillar and the cloud. And still, though invisibly, guides them in their way to heaven".]

Nor does he leave them till he brings them safely to glory

[He did not forsake the Israelites, till he had accomplished all his promises. Having "prepared the land for them," he preserved them for it. Thus has he "prepared

a He is the angel that was in the pillar and the cloud, Exod. xiv. 19. That angel was Jehovah, Exod. xiii. 21. That Jehovah was Christ, 1 Cor. x. 9. See also Mal. iii. 1.

b John xii. 49.

d Ps. xxv. 9. and xxxii. 8.

VOL. I.

G G

c Isai. lv. 4.

e Josh. xxiii. 14.

mansions for us" alsof; and will surely bring us to the full possession of them.]

But as this office of Christ implies a correspondent duty in us, God suggests,

II. A caution against neglecting him—

We are much in danger of displeasing him—

[As our guide, he expects implicit obedience. Nor can we rebel against him without " provoking" his indignation". Hence we need continual circumspection1.]

The consequence of displeasing him will be very

terrible

[Doubtless to penitents he is full of mercy and compassion. But to impenitent offenders he will manifest his wrath. Nor will he suffer any to continue in their sins with impunity'.]

His power and dignity are a certain pledge to us that he will avenge the insults that are offered him

[By "the name of God" we understand not his authority only, but his very nature m. And this union with the Father is a pledge to us, that he will act as becomes the divine character. Nor will any consideration of mercy ever tempt him again to sacrifice the honour of the Deity to the interests of man.]

It is not however by terror only that God would persuade us; for he adds,

1

III. An encouragement to obey him

Obedience is in some sense the condition of God's favour

[We know that there is nothing meritorious in man's obedience. Yet is there an inseparable connexion between that and the divine favour. Nor is it a partial obedience only that he requires at our hands. It must be earnest, unwearied, uniform, and unreserved.]

And to those who yield him this obedience he will shew himself an active friend, and an almighty protector

[His favour consists not in a mere inactive complacency. It will manifest itself in a constant and powerful interposition

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