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whilst "his eyes are over the righteous, and his ears are open to their prayers, his face is, and ever will be, against them that do evil."

In confirmation of this sentiment, I will shew, I. God's tender regard for "the righteous"Here we must first state who "the righteous"

are

[We are not to understand this as relating to persons who are perfectly righteous, since there is no such a character to be found on earth. "There is not one that liveth and sinneth not:" "in many things we all offend." The term comprehends those who, in the prevailing habit of their lives, turn from iniquity to serve the living God. He, therefore, who has fled to the Lord Jesus Christ for refuge, and, through the operation of the Spirit of God, is endeavouring to fulfil the will of God, may justly consider himself as answering to this character, notwithstanding many infirmities yet cleave unto him- -]

Over all such persons the eyes of the Lord are fixed

[God "beholdeth all, as well the evil as the good." But on the righteous his eyes are fixed, with peculiar complacency. He delights to look upon them: "His eyes run to and fro throughout the whole earth," to shew himself strong in their behalf; to protect them from every evil and to supply them with every needful good -- -]

-]

His ears, too, are open to their prayers

[We all know with what a different feeling a parent beholds the children of strangers and his own. If his own child be in a situation of danger, his eye is upon it, to interpose in the time of need; and, if he were to hear its cry, all the tenderest feelings of his soul would be called forth, and all the efforts which he could make would be exerted for its relief. The inarticulate cry of an infant does not fall unheeded on a mother's ear. So God hears, not the prayer only, but the sighs and groans of his people; and will fulfil the unexpressed "Even before they cry, he will answer; and whilst they are yet speaking, he will hear."]

desires of their hearts

Such, however, are not his feelings towards all: for, in perfect contrast with this, is,

II. His indignation against the wicked

"Those that do evil" must also be here defined

[We do not comprehend under this character those who have yet some remaining infirmities; for this were to confound, in one indiscriminate mass, the righteous and the wicked: it is the workers of iniquity who are here spoken of; even those who, in the general tenour of their lives, are acting contrary to God's mind and will --]

Against these God sets his face

[It is impossible but that he should view them with displeasure. He cannot forget what he has done for them, in sending his own Son to be the propitiation for their sins, and in striving with them by his Spirit to bring them to repentance and when he sees how they requite these mercies, by holding fast their iniquities, by treading under foot his dear Son, and doing despite to his Spirit, he must of necessity be incensed against them. Accordingly, we are told that "he is angry with them every day;" that "he sets his face upon them for evil, and not for goodd;" and that he determines to execute upon them his wrathful indignation. They, perhaps, are full of confidence in their own minds, and are saying, "I shall have peace, though I go on adding sin to sin." But this only ensures the evils which they will not deprecate: for God says, "The Lord will not spare that man; but the anger of the Lord and his jealousy shall smoke against him; and all the curses that are written in this book shall lie upon him; and the Lord shall blot out his name from under heaven!." Instead of hearing his prayers, God further says concerning him, "I will deal in fury with him: mine eye shall not spare, neither will I have pity: though he cry in mine ears with a loud voice, yet will I not hear him." Unhappy man! whoever thou art, that livest in wilful sin! this is thy lot; and this, if thou die in sin, will be thy portion to all eternity.]

OBSERVE, from hence,

1. Of how little signification are the opinions of

men

[If thou art righteous, perhaps the world will condemn thee as an enthusiast: and if thou art countenancing them in their evil ways, they will perhaps applaud thee as rational and wise. But to what purpose do men condemn, if God approve; or approve, if God condemn? If God's eye be upon us for good, we need not fear either men or devils: but if God set his face against us, though the whole universe were confederate to protect us, they could afford no help: "Though hand join in hand, the wicked shall not be unpunished."]

c Ps. vii. 11.

d Amos. ix. 4.

f Deut. xxix. 19, 20.

e Deut. xxxii. 40-42. g Ezek. viii. 18.

2. How desirable it is to obtain the approbation of our God

[If there were no future world, the sense which the righteous have of God's favour were an ample recompence for all their services. But we must take eternity into our account. We must follow the righteous and the wicked into the presence of their God: we must there see what his favour imports, and what his displeasure: we must there behold the objects of his complacency seated on thrones of glory, and the monuments of his indignation cast into the lake that burneth with fire and brimstone. We must then contemplate their states as fixed to all eternity; so that, after millions of ages, the one will have no mitigation of his punishment, and the other no diminution of his bliss. Reflect on this, my brethren, and I shall not need to urge you to serve your God: your own feelings will urge you sufficiently: without any further loss of time, you will flee from the wrath to come, and, with all possible earnestness, lay hold on eternal life.]

MMCCCCI.

THE PERSECUTED ENCOURAGED.

1 Pet. iii. 13-15. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.

EVERY kind of argument is urged in the Holy Scriptures to animate and encourage the followers of Christ. Sometimes the present benefit, arising from piety, is proposed as an inducement to walk in the paths of holiness: "He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile let him eschew evil, and do good; let him seek peace, and ensue it." Sometimes a holy life and conversation is recommended, by a consideration of the regard which God himself will pay to it, and the approbation of it which he will be sure to express: "For the eyes of the Lord are over the righteous, and his ears are open to their prayers: but the face of the Lord is against

a ver. 10, 11.

them that do evil." In my text, the approbation of men also is held forth, as in some respects a recompence to be hoped for: " For who is he that will harm you, if ye be followers of that which is good?" But, aware that this argument would not always prove valid, the Apostle turns his address to a consolatory strain; and encourages the Lord's people with the thought, that if they should not meet with approbation from men, they might yet assure themselves of abundant support and comfort from their God.

Now, in these words, I wish you to notice, I. The point conceded—

Humanly speaking, it should seem impossible that any should "suffer for righteousness' sake"

[If we be "followers of that which is good," and maintain a holy consistency in our conduct, we must, one would think, meet with universal approbation. For we give to no one any occasion for offence: and when we meet with unkindness from others, we render nothing but good in return for it. If perverse and prejudiced people will speak evil of us, "our good conversation will put them to silence" and " to shame." Hence wives are encouraged to hope, that if, unfortunately, they are connected with unbelieving husbands, they may "by their good conversation win" those who would not be won by any thing else. At all events, after a season this may be expected, if not at first; since God has said, that "when a man's ways please the Lord, he maketh even his enemies to be at peace with him "." Hence the question in my text is reasonable, and, one would think, unanswerable.]

Experience, however, proves that sufferings for righteousness' sake cannot altogether be avoided

[This is conceded in my text; and in other parts of this epistle is plainly intimated: "This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God: for even hereunto were ye called." Now, here it is intimated, not that we may suffer though we do well, and maintain a good conscience toward God, but because we do so: our very piety may

b 1 Pet. ii. 12, 15. and iii. 16.
d Prov. xvi. 7.

C

ver. 1.

e 1 Pet. ii. 19-21.

be the ground on which the sufferings are inflicted. This shews that there is more connexion between the different beatitudes in our Lord's Sermon on the Mount than we should be ready to imagine. Our Lord, after saying, "Blessed are the poor in spirit, and they that mourn, and the meek, and they that hunger and thirst after righteousness, and the merciful, and the pure, and the peace-makers," adds, "Blessed are they that are persecuted for righteousness' sake f." But what connexion can there be between persecution and the characters before portrayed? Can they be persecuted? Are there any people in the world so blind, yea, so abandoned, as to "revile them, and persecute them, and say all manner of evil falsely against them," and that too "for Christ's sake," and because of his image that is thus enstamped upon them? Yes; this piety is the very thing which will provoke the world's enmity, and call it forth in every act of hostility that can be conceived. For thus has our Lord forewaned us: "If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth yous." David found it so in his day: "They that render evil for good are against me, because I follow the thing that good ish." And we also shall find the same: for it is said, "All that will live godly in Christ Jesus shall suffer persecution." Indeed, if our blessed Lord himself could not escape, notwithstanding the inconceivable wisdom of his discourses, and the immaculate purity of his whole conduct, how shall we, who are so frail and fallible, hope to pass without much inveterate opposition?" If they called the master of the house Beelzebub, much more will they those of his household." Hence we are told not to be surprised at persecution, when it comes: "Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you... But let none of you suffer as a murderer, or as a thief, or as a busy-body in other men's matters: yet, if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf."]

This point being conceded, let us proceed to consider,

II. The consolation administered

Persecution for righteousness' sake is by no means so great an evil as people are apt to imagine. 1. It is no proper ground for sorrow

f Matt. v. 3-11.

h Ps. xxxviii. 20.

k Matt. x. 25.

VOL. XX.

g John xv. 18, 19.

i 2 Tim. iii. 12.

11 Pet. iv. 12, 15, 16.

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