the hands of God, and that nothing but the Great Sacrifice could ever avert his wrath from them; but when he offered a separate burnt-offering for each of them, these lessons were inculcated with double force. In truth, whether the young men had transgressed, or not, to the extent that their father feared, it was still necessary that they should apply to the blood of atonement to cleanse them from their sins. We need one to "bear the iniquity of our holiest actions," and much more to expiate the guilt which we contract in an hour of conviviality and mirth: "Without shedding of blood there can be no remission" of any sin whatever: and a most important lesson we shall learn from this history, if we take occasion from it to get this truth deeply impressed upon our hearts.]

Let us LEARN from hence,

1. To exercise a jealousy over ourselves—

[If it was right in Job to be jealous over his sons, it must surely be right for all to maintain a similar disposition in reference to themselves: nor is it only after a season of conviviality that we should exercise it, but at all times. Not a day should pass without diligent self-examination how we have passed our time, and how we have performed our several duties in the world, the family, and the closet; what tempers we have manifested towards man, and what affections we have exercised towards God. Have we received every thing, whether good or evil, as from him, and endeavoured to enjoy him in our comforts and to bless him for all our trials? In a word, let us especially inquire from time to time whether we have under all circumstances walked as in his immediate presence, and laboured to glorify his great and glorious name? "This, like Job, we should do continually:" and, like him also, we should occasionally set apart a day for more than ordinary selfexamination, for deep humiliation on account of our innumerable short-comings and defects, and for a more earnest application to the blood of our Great Sacrifice to expiate the guilt of all sins, whether deliberate or unintentional, whether known or unknown.]

2. To seek above all things the eternal welfare of our children—

[It is undoubtedly a parent's duty to seek the comfortable settlement of his children in some good and useful occupation: but it is his duty also to seek above all things the salvation of their souls. Consider, ye who have families, that from you has been transmitted to your children a corrupt nature, which, if not changed by divine grace, will hurry them on to everlasting

perdition. Surely then ye are bound to seek this grace for them: ye are bound to pray for them night and day: ye are bound to restrain them also, and to "bring them up in the nurture and admonition of the Lord." Nor is it only in their earlier years that you are thus to watch over them, but in after life and if you neglect to do so, you will involve yourselves in the deepest guilt, and be justly answerable for them in the day of judgment: "their blood will be justly required at your hands." In particular, be careful to instil into their minds high and reverential thoughts of God, and adoring gratitude to Christ for the atonement which he has made for sin and sinners. Teach them to go to that Saviour continually, and to wash in the fountain of his blood, which alone can cleanse them from their sins. Thus, whatever may be the issue of your labours with respect to them, you will stand acquitted in your own conscience, and have a testimony from God in the last day that you have done the things which were pleasing in his sight; "Well done, good and faithful servant; enter thou into the joy of thy Lord."]

k 1 Sam. iii. 13.

CCCCL.

UNCHARITABLE JUDGMENT REproved.

Job i. 9. Then Satan answered the Lord, and said, Doth Job fear God for nought?

WELL has it been asked, "Who can stand before envy?" This vile principle is as ingenious as it is malignant. Never is it at a loss for an occasion to display its hateful propensities. The very favour of God himself shall call it forth, and cause it to pierce the most innocent of men with its envenomed darts. Especially, if any person be made an object of approbation and applause, its odious qualities will instantly appear in an endeavour, if not to destroy the character of the person applauded, yet at least to reduce it to the standard of ordinary attainments. In the chapter before us, Satan is represented as coming on a particular occasion into the presence of the Most High, and as being asked of God, whether he had considered what an eminently holy character Job was, insomuch "that there was not one like him

altogether And what It was in

upon earth, so perfect, so upright," so conformed to the mind and will of God. was the answer of this malignant fiend? direct opposition to the divine testimony: "Doth Job fear God for nought?" No: he is a selfish hypocrite, that serves his God only because of the temporal advantages he gains by it: and, if those advantages were withdrawn, he would shew he has no more regard for God than the vilest of mankind; yea, he would even "curse his God to his very face"."

Now, it is in this very way that envy operates, in reference to the saints, in all ages: they are represented as actuated by far different principles from those which they profess, and as possessing in reality no more of true sanctity than the world around them: "Do they fear God for nought?" No: they have some selfish end in view: and, if they be disappointed in attaining that, they will prove themselves as destitute of any religious principle as those who make no profession of religion.

It was in this sense that Satan put his challenge: and, therefore, we shall first direct our attention to it in that view. But we may take the words without any particular reference to the context; and then they will afford occasion for some observations of a very different nature. In both these views, it is my intention to consider them, and to notice them, I. As a base accusation, indignantly to be repelled— How false the accusation was, in reference to Job, the event proved: nor is it a whit more just as thrown out against the people of God in all ages. I grant there are, and ever have been, some, who are not upright before God. A Judas was amongst the immediate disciples of our Lord; and a Simon Magus amongst the early converts of his Apostles. But if there be some like Orpah, who cleaved to Naomi in her prosperity, but abandoned her when her name was changed to Marah, (when, from being "pleasant,” b ver. 9-11.

a ver. 6.-8

her very existence became "bitter,") so are there many who, under all circumstances, "cleave unto the Lord," and adopt the resolution of pious Ruth: "Entreat me not to leave thee, or to return from following after thee; for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. Where thou diest, will I die, and there will I be buried: the Lord do so to me, and more also, if ought but death part thee and me."

And why should their motives be called in question?

[Is earthly prosperity so generally the portion of the godly, that hypocrites should be induced by the prospect of it to profess themselves the people of the Lord? For one, that is led by a hope of honour or emolument to embrace the religion of Christ, there are ten, at the least, who are deterred from professing it, by a fear of injuring their respectability or interests. Indeed, we are taught, by our blessed Lord, that "we must forsake all to follow him;" and, consequently, a desire after the loaves and fishes cannot reasonably be imputed to the general mass of Christians as their motive for professing godliness. We must look for other motives: and other motives there are, abundantly sufficient to produce the effects which we ascribe to them.

Are we not immortal beings, and accountable to Almighty God for the whole of our conduct? And is not the thought of this sufficient to impress the mind with awe, and to stimulate us to the utmost efforts, if, by any means, we may escape death, and lay hold on eternal life? Has not God also, in tender mercy to our souls, sent unto us his onlybegotten Son, to effect our reconciliation with him by the death of the cross? And is not this sufficient to shew us at once the value of our souls, and the necessity of fleeing from the wrath to come? May not such love on the part of our offended God be well expected to operate on our hearts, and to constrain us to devote ourselves altogether unto him? And, whilst our lives accord with our profession, has any one a right to sit in judgment upon our motives? and, when no fault can be found with our actions, is any one at liberty to criminate our intentions?]

If multitudes of God's people were upright in for

c Ruth i. 14-17.

mer ages, why should all who profess themselves his be accounted hypocrites now?

[Were Noah, Daniel, Paul, induced by any sinister motives to serve their God? Did not their whole lives bear testimony to them that they were sincere? And is not the grace of God as sufficient for us as it was for them; so far at least as to inspire us with a holy fear of God, and a desire to serve him with our whole hearts? I may go further, and ask, Whether there be not many, even at this present day, evincing a superiority to all earthly good, and a determination to serve their God, though with the loss of all things? I repel, then, and with indignation too, the base accusations that are so generally brought against the people of God: and I declare, without fear of contradiction, that at this day there are many who, though far inferior to Job in respect of spiritual attainments, resemble him fully in the integrity of their hearts; and many, of whom it may be justly said, They are "Israelites indeed, and without guile."]

But, as detached from the context, the words may be regarded,

II. As an unanswerable truth, most gladly to be conceded

Selfishness is doubtless an evil, when it leads us to postpone spiritual things to those which are temporal: but, if understood as implying a supreme regard to our eternal interests, it is good and commendable; for it is that very disposition which was exercised by Mary, when she dismissed from her mind all inferior considerations, and chose that good part, which should never be taken away from her. In this sense Christians are selfish; and it may justly be said of them, that "they do not serve God for nought." For,

1. They desire, above all things, the salvation of their souls

[They know what they have done to offend their God, and what God has done to save them, and what promises of mercy he has given to all who repent and believe his Gospel. And, knowing these things, they desire to avail themselves of the opportunity afforded them, and to secure to themselves. the proffered benefits. And is this wrong? If so, what can all the invitations and promises of the Gospel mean? Why