than ever Solomon did for his subjects. Solomon never risqued his life for Israel, as David had often done. But Christ laid down his life for his people. Solomon could not insure continued tranquillity and prosperity to his people; for he died when he had reigned but forty years. But Jesus lives and reigns for ever.

Solomon was one that loved God, and was honored by him in being appointed to build the temple. But his love was defective and grew cold; and after he had erected the temple he fell into idolatry. Jesus had far more love to God, and zeal for his glory. He has also built a much more glorious temple, a spiritual building, which shall never be destroyed.

The honor and fame of our blessed Lord, and the usefulness and success of his achievements, evince that he is greater than Solomon. Solomon had people who came to him from all quarters for instruction, and this tended to the honor of the God of Israel. 1 Kings viii. 42. 60. But God never honored him as the instrument of any such great revolution in the earth as Christ has accomplished: he never effected the conversion of one heathen nation. Whereas Christ's gospel has already destroyed heathenism in more than twenty times the extent of Solomon's empire. And in him the whole of the Seventy-second Psalm shall be fully accomplished. Ver. 7. 8. 17. 19. I proceed,

SECONDLY: To consider the improvement we should make of this doctrine.

Let us admire the glory of our blessed Lord, submit to his authority, delight in his service, and pay diligent attention to his instructions.

To enforce this duty let us consider, how justly we may expect that they who despise the wisdom of Jesus will be exposed to the most severe condemnation. Yes, the Queen of Sheba will condemn, not only the men of that generation, but the men of this generation also, for their neglect of Christ. Though he be not now upon earth, yet he continues to speak to us, even from his throne in heaven. And if it was so great a sin to despise him in his state of humiliation, surely it is no less to despise him in his state of exaltation.

Heb. xii. 25. What a confirmation is it of the truth of our Lord's Messiahship, that his gospel has been so succeeded, and has had the very effects which God had foretold should be produced by the Messiah. It was foretold that he should enlighten the Gentiles and abolish the idols, and that the gods that had not made the heavens should perish. And so it has come to pass. The heathen gods are exploded, the God of Israel is acknowledged by many nations, and all in consequence of Christ's coming; though Solomon could do so little to this effect. The true God was worshipped by Israel in Canaan but 1450 years. They entered Canaan 1451 before Christ; endured seventy years captivity; and continued after their return seventy years after Christ. But now he has been worshipped by many Gentiles above three hundred years longer than by Israel in their own land. How can the Jews account for it, that God should have so honored Jesus if he were an impostor; and that he should at the same time punish their nation so terribly? Or how can we avoid the force of the argument, from the fulfilment of prophecy in Jesus of Nazareth, and the attestation of Providence to his gospel? And if we admit that he is indeed the true Messiah, how can we excuse our neglect of his great salvation? our despising his counsel, and contemning him who who is the power of God, and the wisdom of God, to every one who believes. See Luke xi. 32. The men of Nineveh will condemn us; who received so short a message, with so little encouragement, and by a messenger possessed of so little benevolence.

But verily, they who come to Christ, and hear his wisdom, and see his glory, will have room to say with the Queen of Sheba, (1 Kings x. 6-8.) "It was a true report that I heard in mine own land, of thy acts and of thy wisdom. Howbeit, I believed not the words, until I came, and mine eyes had seen it: and, behold the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard. Happy are thy men; happy are these thy servants, which stand continually before thee, and that hear thy wisdom."

LVII.

SINFUL DOUBTS.

MATT. xiv. 31.

O thou of little faith, wherefore didst thou doubt?

THESE words were addressed by our Lord to the apostle Peter, who, beholding Jesus walking on the water, first requested a commission to come to meet him; and then, though authorized to venture, and miraculously supported, yet, seeing the wind boisterous and the waves agitated, began to fear, and then to sink; our Saviour proportioning the buoyancy of his body to the exercise of his faith but as soon as he cried to him for aid, the Lord stretched forth his hand to support him, changing the practical reproof of the weakness of his faith, for this gentle verbal one, O thou of little faith, wherefore didst thou doubt ?

A reproof it was, but an encouraging one; and though immediately addressed to Peter, yet it is calculated for our instruction, and may both shame and encourage others, as far as their character and circumstances resemble the Apostle's.

The connexion indeed, will warn us of the mixture there may be of both presumption and unbelief, even in true believers; for it seems probable that Peter was infected with some degree of both those evils; and extremes will often be found to lead each other. Not only may they, who at one time are too bold and venturesome, be at another too timid and distrustful; but even in the same service on which they were over eager of entering at first, they may, before the undertaking is completed, find their hearts misgive them. Nevertheless, if there be but godly sincerity, Christ will not suffer them, in time of trial, to make shipwreck of faith; but will first humble them, and then help them; so that they shall profit by their trials, and even by their mistakes, and find that the winds and the waves obey them.

It will not do however, to apply the encouragement couched under this reproof, to every person, nor to every

case; for, as it had a relation to special circumstances at first, so we must apply it in a manner consistent with the analogy of faith.

Our Lord's saying to Peter, Wherefore didst thou doubt? affords no ground for ministers to encourage their hearers indiscriminately not to doubt of their being in a state of salvation. Nor would it be safe for any individual to infer this, merely from reading or recollecting these words, or from having them impressed suddenly and strongly on his mind.

Peter himself was not blamed for doubting his own sincerity, but for doubting his Lord's fidelity and sufficiency; doubting whether he would or could keep him from sinking, after he had called him to him on the water. But to infer from the sound of these words, that any individual is undoubtedly in a state of salvation, is to draw from them an inferential proposition totally different from any thing contained in the words themselves, and to make to ourselves an entirely new revelation. The gospel alone, independent of all internal qualifications, is a sufficient warrant to apply to Christ for salvation; the work of the Spirit, compared with the word, is to be the evidence that we have applied to him; and our works must prove the sincerity of our faith, to others.

But none are authorized to expect an immediate revelation of their safety or of their duty. The former must be learned by the scripture characters of the saved, and the latter by scripture precepts. And as to the knowledge of future events in this life, it is neither to be expected, nor desired; but we must leave them to the Divine disposal, and think it enough that he has assured us, that, "all things work together for good to them that love God, to them who are the called according to his purpose."

Many who hear the gospel, ought to doubt, at present, whether they are interested in its benefits; yea, some, if they did but believe God, would be assured they are not so. Nor can Christians themselves expect to keep up a confidence of their safety, without keeping close to God; nor would it be of any service to a backslider to be assured of his safety,

while his heart is wandering after idols; but very much the contrary.

Dr. Owen, on Spiritual Mindedness, observes, that, "Under an habitual declension, or decay of grace in the spirituality of our affections, no man can keep or maintain a gracious sense of the love of God, or of peace with him." And in his Meditations on the Glory of Christ, he remarks, "Some would fain have evangelical joy, peace, and assurance, to countenance them in their evil frames and careless walking; and some have attempted to reconcile these things to the ruin of their souls; but it will not be. Without the diligent exercise of the grace of obedience, we cannot enjoy the grace of consolation."

Having so largely premised these things, I would endeavor to answer one inquiry founded on the text :-In what cases is doubting to be blamed, and confidence to be encouraged?

The general answer is, We are always more or less to blame for doubting what God has really revealed in his word. If God had revealed in his word, that such an one should be saved, it would be a sin to doubt the safety of such a person: but there is no such proposition contained there; nor does the Spirit reveal to any one, truths not before contained in the word.

FIRST: If ever we doubt of the veracity of the divine word in general, we are doubtless to blame for that. Because the word of God is confirmed by ample evidence, and contains in itself such evidences as may well convince any honest and impartial mind.

Our doubts of the divine original of the sacred scriptures arise chiefly from the want of a godlike taste; a dutiful, dependent spirit; an humble, contrite, penitent, docile, grateful, ingenuous frame of mind. Yet some have little

room to boast that they never doubted; I mean such as never examine the Bible, though they may profess to admit its authenticity. And true believers may have their faith assaulted; but a little reflection on their own experience will bring home the correction in the text, "Wherefore didst thou doubt?" Has not this word laid open thine heart; and