yielded in part to the commands of God: he resisted altogether at the first; but gradually receded from his determinations, and permitted the Hebrews to offer their sacrifices in Egypt; then to go into the wilderness, provided they did not go very far into it: then he would let the men go: then at last the women and children also: but he would not suffer them to take away their cattle those he was determined to keep, as a pledge of their return. In all this there was nothing but pride and stoutness of heart. He held every thing fast, till it was wrested from him by some fresh judgment, and conceded nothing but from absolute compulsion. And thus it is that many amongst ourselves part with their sins. They would retain them all, and gladly too, if the indulgence of them would consist with their hope from heaven. If they part with any, they do it as a mariner who casts his goods overboard to lighten his ship and keep it from sinking: but it is with reluctance that he parts with them; and he wishes for them all again, the very instant he is safe on shore. From the same motive flows his performance of certain duties: he engages not in them from any delight that he has in them, but from a self-righteous desire of purchasing heaven by these sacrifices.

But in all this there is nothing of true humiliation, nothing of real piety. The sinner, when his heart is right with God, desires to fulfil all the commandments of his God: "not one of them is grievous unto him:" he would not wish to be allowed to violate any one of them; but desires to "stand perfect and complete in all the will of God." He would not retain a right eye or a right hand, that should be an occasion of offence to his God and Saviour. As it is his prayer that " God's will may be done by him on earth as it is in heaven," so is it his daily endeavour to carry it into effect: and, could he but have the desire of his soul, he would be "pure as Christ himself is pure," and "perfect as his Father which is in heaven is perfect.'

This union of deep sorrow for the past, and of unreserved obedience for the future, is marked by God himself as constituting that state of mind which alone will prove effectual for our acceptance with him.]

Having explained the nature of true humiliation, we proceed to,

II. Expostulate with those in whom it is not yet wrought

There is but too much reason for this expostulation wheresoever we look

[Their need of humiliation, none, I apprehend, will venture to deny. Let us only look back and see how we have acted towards God, as our Creator, our Governor, our

Benefactor Let us mark our past conduct also towards the Lord Jesus Christ, who assumed our nature, and died upon the cross to save us Let us yet further call to mind all the resistance which we have given to the motions of the Holy Spirit within us — -and we shall find ground enough for our humiliation before God.

Yet who has humbled himself aright? Who has sought the Lord from day to day "with strong crying and tears?" Who has given up himself wholly and unreservedly to God, determining through grace to have no other will but his ?

Does not conscience testify against us in relation to these matters, and warn us that there is yet much, very much wanting, to perfect our humiliation before God?

-]

We beg leave then, in the name of the Most High God, to expostulate with all whose consciences now testify against them—

?

["How long will ye refuse to humble yourselves before God?" Have ye ever fixed a time in your minds? Do ye fix upon old age? What certainty have ye of living to old age Do ye fix upon a time of sickness and of death? How know ye that ye shall have space then given for repentance, or that the Spirit of God, whom ye now resist, shall be imparted to you for the producing of true repentance? How know ye, that if you do then repent, your repentance will proceed any further, or be more effectual for your salvation than Pharaoh's was?

Consider, I pray you, the guilt, the folly, and the danger of delaying your humiliation before God. Will you make the very forbearance of God which should lead you to repentance, the ground and occasion of protracting your rebellion against him? Think ye that God will not overcome at the last? Will ye set briers and thorns in battle against the devouring fire? or did ye ever hear of one who hardened himself against God and prospered?- -Will not sin harden you in proportion as it is indulged? And "will the Spirit strive with you for ever?" Have you not reason to fear, that, if you continue impenitent under your present circumstances, God will give you up to judicial hardness, and a reprobate mind?

Beloved Brethren, I entreat you to fix some time when you will cast down the weapons of your rebellion, and humble yourselves in truth before God

TWO ENCOURAGEMENTS I Would set before

1. It is never too late

you:

[At "the eleventh hour" those who give themselves up to Him shall be received. Let not the aged, or the sick, say, There is no hope.' Let not the vilest of the human race indulge despair. A Manasseh holds forth to every child of

man the richest encouragement

and an assurance that of those who come to Christ in penitence and faith, "not one shall ever be cast oute".

2. It is never too soon

[It was not the men only, but the children also, yea, even "the little ones," whom God required to go forth into the wilderness to offer sacrifice to him: and in the New Testament our blessed Lord says, "Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of heaven.' O that young people did but know the blessedness of serving God! Who ever yet regretted that he had begun to repent too soon? Who ever yet made it a matter of sorrow that he "had served the Lord from his youth?" "Remember then, my Brethren, your Creator in the days of your youth." Let not Satan have the best of your time; and the mere dregs be reserved for God: but "to-day, whilst it is called to-day," begin that life, which is the truest source of happiness in this world, and the most certain pledge of glory in the world to come.]

e 2 Chron. xxxiii. 12, 13.

LXXIV.

f ver. 9, 10.

DISTINGUISHING PRIVILEges of the LORD's People. Exod. x. 23. But all the children of Israel had light in their dwellings.

OF all the plagues which in rapid succession were inflicted upon Egypt, not so much as one fell upon the children of Israel: their cattle, and every thing belonging to them, enjoyed the same exemption as themselves. And this distinction was well calculated to convince Pharaoh, that Israel's God was the only true God, and that the idols of the heathen were vanity. But, whilst we admit that this was the primary end of all the judgments, and of the plague of darkness amongst the rest, we cannot but think that this particular plague had something in it more than ordinarily instructive; inasmuch as it served to shew, that between the Lord's people and others there is at all times as great a difference, as there then was between Goshen and the rest of Egypt. We say not, indeed, that this particular application of the subject is anywhere suggested by the inspired writers; but we do say, that it may well be so applied,

a Exod. viii. 22.

in a way of accommodation at least, to the elucidation of this most important point.

I will take occasion from it then to shew,

I. The difference which God has put between his own people and others

In their state, and nature, in their relation to God and to each other, in their prospects also, and in their end, the two descriptions of persons are widely different from each other: the one are quickened from the dead, and partakers of a divine nature; united to Christ and to each other in one body and by one spirit; with an heavenly inheritance before them, which they are speedily and for ever to possess; whilst the others are yet "children of the wicked one," with no other prospect than that of a banishment from the divine presence, and an everlasting participation with the fallen angels in their unhappy lot. But without entering into this large view of the subject, I will endeavour to shew what light the children of Israel are privileged to enjoy in, 1. Things temporal

[In appearance, "all things come alike to all;" or, if there be any particular difference in relation to temporal things, it is rather in favour of the ungodly. But the godly, whether they possess more or less of this world, have an enjoyment of it, of which the world at large are destitute, and in their present state incapable. They taste God's love in every thing; and have a more vivid apprehension of the smallest blessings, than an ungodly man has of the greatest. The blessings" of the ungodly are, in fact, "cursed to them:" "their table is a snare to them;" and even their bodily health and strength are made occasions of more flagrant transgressions against their God. To God's Israel, on the contrary, their severest afflictions are made sources of good; insomuch that they can "glory in their tribulations," and "take pleasure in their sorest infirmities"." Whatever trials assault them, they "all work together for their good";" yea, "light and momentary as they are, they work out for them a far more exceeding and eternal weight of glory." The very best portion of the wicked is lighter than vanity; whilst the worst of a good man's lot is received by him not only with "patience

b Rom. v. 3. c 2 Cor. xii. 10. d Rom. viii. 25. e 2 Cor. iv. 17.

and long-suffering, but with joy and thankfulness." Though he be the poorest of mankind, he does in effect "inherit the earth;" yea, he "inherits all things."]

2. Things spiritual—

[The ungodly man is truly in darkness with respect to every thing that is of a spiritual nature. He neither does, nor can, comprehend any thing of that kind, for want of a spiritual discernment. But God's highly favoured people have light in their dwellings," whereby they can discern things invisible to mortal eyes. The evil of sin, the beauty of holiness, the glory of Christ, the blessedness of heaven, are open to their view, and are contemplated by them with a zest which can be conceived by those only who actually experience it in their souls. What shall I say of" the light of God's countenance lifted up upon them," or of "the love of God shed abroad in their hearts by the Holy Ghost?" What shall I say of the Holy Spirit dwelling in them as "a Spirit of adoption," "witnessing with their spirits that they are God's children," and "sealing them unto the day of redemption," and being "an earnest of heaven itself" in their souls? To attempt to describe these things would be only to "darken counsel by words without knowledge." If we should in vain attempt to convey to one immured in a dungeon a just conception of the lustre and influence of the meridian sun; much more must we fail, if we would attempt to give to a natural man a just apprehension of" the things of the Spirit:" for neither have we any language whereby adequately to express them, nor have they any faculties whereby duly to apprehend them.]

3. Things eternal

[What can an ungodly man see beyond the grave? Truly in relation to the future world he is in darkness, even in "a darkness that may be felt." If he reflect at all, he can feel nothing but "a certain fearful looking-for of judgment and fiery indignation to consume him," and have no prospect but that of "the blackness of darkness for ever." But in reference to eternity, the child of God is seen to the greatest advantage. O, what prospects are open to his view! What crowns, what kingdoms, await him! Truly he stands as on Mount Pisgah, and surveys the Promised Land in all its length and breadth. He joins already with the heavenly hosts in all their songs of praise, and, according to the measure of the grace bestowed upon him, anticipates "the pleasures which are at God's right hand for evermore."]

But, that I may not tantalize you with joys which you can never taste, let me proceed to shew you, f Col. i. 11, 12.