offensive to him. What wisdom and skill were requisite to insure its success! He must be wise indeed, who could draw near unto God, on such an errand, and not affront him.

O what sweet encouragement have sinners now to draw near unto God! Behold the Son of God is your brother, and invites you to draw near, as Joseph did his brethren. You need not be afraid. Consider, his dignity and excellence; relation; hearty engagement; certain success: having such an high priest, come boldly to the throne.

But ah! If you are not willing to be indebted to him, not willing to come to him for life, what will you do? Dare you undertake to approach God in your own name, and demand the reward promised to perfect obedience? Dare you defy his omniscience to find any just cause of condemnation? or his omnipotent arm to inflict the curse of his righteous law? Or to what other refuge will you flee? Call now, if there be any to answer to which of the saints wilt thou turn? None of them can redeem his brother, or pay a ransom for his soul. The redemption of the soul is precious; and there is no other sacrifice for sin, but the precious blood of Christ.

XLIII.

DESIRES AFTER WORLDLY GREATNESS CHECKED. JER. xlv. 5.

And seekest thou great things for thyself? Seek them not.

:

BARUCH, to whom these words were originally addressed, was a good man, the friend and amanuensis of the prophet Jeremiah he lived at a time, when grievous calamities threatened the nation, which he saw indeed fully accomplished. Meanwhile, he was himself involved in the persecution that came upon Jeremiah, for his faithful admonitions and attempts to bring the people to repentance. And though once remarkably concealed by divine providence from the search of their adversaries, they were exposed to continual reproaches and injuries from a people that hated to be reformed.

On this account Baruch was ready to faint and despond; and it seems that he endured his trials with the less patience, as he had indulged hopes of temporal prosperity and advancement; perhaps excited by favor shown him at court in the reign of Josiah, or grounded on a consciousness of his talents, acquirements, and integrity; but mixed with some degree of love to the world, and his reputation, and temporal interest. This disposition Jeremiah was commissioned to reprove, yet encouraging his companion to confide in divine providence, and annexing a peculiar promise of protection and preservation from violent death.

However suitable this admonition might be to the case of Baruch in particular, it is calculated to instruct us also, and may be very needful for other good men, as it was for him. "And thou, seekest thou for thyself great things? Seek them not." Let us then consider,

The object and the propriety of this prohibition. Or, as the former clause is expressed interrogatively, shall we say, here is,

FIRST, An enquiry; and we must ascertain the object of it. Great things for thyself."

Baruch is not here reproved for his zeal for the divine glory, his grief at the low estate of religion, his earnest concern for its revival; though in this case we should bow to the divine sovereignty; yet without relaxing our endeavours; and remember one soweth, and another reapeth. It is not in our power to command success, nor for us to know the times and seasons. Though Israel be not gathered, faithful servants shall be rewarded. The zeal of the Lord of Hosts will fulfil his purposes.

He is not reproved, however, for seeking great things for God; nor yet for seeking the great things of God; a large measure of divine influence; an ample enjoyment of the privileges of true saints. These things we may seek, we ought to seek, with the utmost earnestness. Diligence; great grace; faith; love; humility; self-denial; mortification; steadfastness; universal holiness; heavenly mindedness. Open thy mouth wide, that thou mayest be filled with all the fulness of God. Eph. iii. 19. But the things here

referred to are earthly things, concerning which we are apt to err several ways.

As to the the measure in which we desire them.-We are authorized to seek necessary supplies from God, and assured that our Heavenly Father knoweth we have need of these things. To this end, honest diligence in worldly business is enjoined, both in the Old Testament, and the New. The hand of the diligent, and the blessing of the Lord, maketh rich. Prov. x. 4. 22. See 1 Thess iv. 11. Eph. iv. 28. But while it is our duty to regard these injunctions, there are others equally needful. 1 John ii. 15. 1 Tim. vi. 6. But how prone are men to grasp after abundance! How few pray, with Augur, "Give me neither riches nor poverty!" Especially if they seem in the way to attain affluence. Much would have more, though unsanctified prosperity ruins many; yet, how eager are even poor Christians sometimes after worldly honor, pleasure, profits; and how evidently do they err.

As to the manner in which they are sought.-With inordinate anxiety, drawing off the mind from God; leading to the neglect of our own souls, and their eternal welfare, and of more enduring substance; treating the things of time as the chief good. Hence men are too often led to pursue them by unlawful means; violating God's commands, and injuring their neighbour; at least if it can be done indirectly and unnoticed.

As to the end for which they desire them.-They seek great things for self; aiming at self-applause, self-indulgence, self-interest; whereas a Christian professes, and every rational creature is bound, to pursue a much higher object as his ultimate end, even the advancement of the divine glory. This is the highest, noblest, fittest, sweetest, and most profitable end at which any man can aim. Whatever end cannot be made subordinate to this is unlawful. The essence of our apostacy consists in preferring self to God; and it is the best evidence of our recovery when we begin to do all to the glory of God. It is a tendency to this end that keeps the moral world in order. Selfishness introduces discord and confusion. As if, in the natural world, one of Jupiter's moons should attempt to become the center of attraction,

even to the sun itself.

Thus we are led to consider the reasons of the prohibition: as we observed, we have here, SECONDLY, A prohibition; and we must examine the grounds of it. "Seek them not."

Of how

How

Reflect how unworthy earthly things are of being called great, especially by those who are acquainted with greater, even with durable riches and righteousness. Worldly honors are often conferred on the unworthy. Of what value is a name from the worst judges of excellence? little value are pleasures, which brutes, and worse than brutes can share, compared with holy pleasures! does God throw contempt upon riches by giving them to many who cannot use them; who are rather the servants than the owners of a senseless metal. The scripture calls it filthy lucre, because it makes those who idolize it do so many dirty things, of which, if it were not for this fascination, they would be ashamed. Will not many, on a death-bed, lament they have taken too much pains to be great-great indeed only in name? True greatness, is to do without what others cannot bear to forego. Consider the uncertainty of

earthly greatness.

How few who seek it ever attain it! How many are the farther off through their eagerness after it! How transient is their nature! How often lost before death; and certainly must be parted with then. If then our all was on earth, how poor must we become! Consider the perplexity which accompanies them. Often is the rest of a laboring man sweeter than that of those who have large possessions; and especially than theirs who are anxiously pursuing the world. Especially, remember

the danger of their proving a snare. “They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition." That is, those who are bent upon it, not all who are rich. The love of money, not money itself, is the

root of all evil. But yet it is very needful to watch, however you come by your money, against the deceitfulness of riches. The more you have, the more you must account for. Yet great men often think the least of the day of Consider the insufficiency of worldly great

account.

ness to insure happiness. It cannot give content here, nor keep off death, nor insure future felicity. How unnecessary it is for you to be great in this world! "Better is a little which a righteous man hath, than the riches of many wicked." Little will do for a pilgrim. How little has sufficed for others; for prophets, apostles-Jesus, who made the world! How unsuitable is it to the Christian character, eagerly to seek great things for selfish ends! Not always the being great; (Joseph, Solomon, Daniel;) but treating earthly things as great things, ill comports with the idea of pilgrims and strangers; followers of Christ, and heirs of endless glory.

Let them that have the least in this world, be chiefly concerned to be rich in faith. Study submission, content, diligence, frugality, prudence, honesty.. Beware of lightly running into debt. If involved at all, pay part, and so lessen the debt, and at least own it. Beware of envy and ingratitude. This is the way to adorn religion.

Let them that have most be jealous of themselves; careful how they use it; ready to part with it. Heb. xiii. 16. 1 Tim. vi. 17-19. If even you complain of the times, what must the poor! Set not your hearts on riches. "Riches, like briars and thorns, are good to stop gaps, not to make beds, unless you would lie down in sorrow."

All, seek first the kingdom of God. Depend only on saving your souls. Use all for God. Look to God in every action, change, and employ. Seek great grace to glorify God.

XLIV.

THE ABOMINATIONS OF THE HUMAN HEART.

EZEK. xvi. 2.

Son of man, cause Jerusalem to know her abominations.

Ir is the office of the Spirit to lead into all the truth; yet ministers must state, explain, and defend evangelical doctrine, be valiant for the truth, contend earnestly for the faith, keep back nothing profitable, and not shun to declare the whole counsel of God. The Holy Spirit is the Comforter, yet