but by its suitableness. To illustrate this in one particular, it may be observed that future bliss is to be the reward of the faith and patience which the saints at present exercise in enduring the reproach of Christ. That temporal reproach is to be recompensed by everlasting honor; that earthly contempt, by heavenly glory. God the Saviour will not only repay them in value, but even in kind. "Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God." "Ye are they," will the great Judge declare, "who continued with me in my temptations; and I appoint unto you a kingdom, as my Father hath appointed unto me." Thus shall "the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labors." Thus shall the wicked behold that once despised and persecuted man, whom they were wont to ridicule for his pious singularity, rendered as singular in glory as he formerly was in duty; singled out from among assembled nations to receive the applauding sentence, "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord." Then those of whom the world was not worthy, but who were ignorantly despised by the world, as not worthy of it, and contemptuously excluded from the company of its great ones, shall be admitted to associate with the innumerable company of saints and angels in glory. Thus shall it be done unto the men whom the Lord will delight to honor.

If you have accompanied me, my dear brethren, in these meditations on the magnitude, the duration, and the suitableness of the recompense of the reward, you will need no further proof of the sufficiency of these sublime prospects to make duty delightful, and the reproach of Christ preferable to the treasures of Egypt.

From this branch of the subject we may infer,

1. The lawfulness of looking for the future rewards of present piety. Some of the Mystics have spoken and written

* Wisdom of Solomon, v. 1.

in very disparaging terms of those religious acts and sacrifices which are prompted by the hope of reward. They consider all such piety as merely selfish and mercenary; and affirm that our obedience must be wholly disinterested, in order to be pure and acceptable. To me it appears that this system affects to make us wise and holy above what is written. Did not our Lord himself look to the recompense of reward, and feel the power of some such animating prospect to counteract the guiltless infirmity of his suffering human nature? "For the joy that was set before him," he "endured the cross, despising the shame." So the first Christians are said to have taken joyfully the spoiling of their goods, "knowing in themselves" (as it is added, not in a way of censure, but of approbation) "that they had in heaven a better and an enduring substance." (Hebrews x, 34.) Now, the servant is not above his Lord. They little know themselves who vainly aspire to greater perfection than their Master himself professed, or his most favored followers in the best and most glorious days of the Christian Church have ever experienced. While we cherish a love of virtue for its own intrinsic loveliness, and adhere to the path of duty from a principle of conscientious regard to the divine authority, let us not be afraid to take advantage also of those encouragements to perseverance and patience which are afforded by the promise of eternal recompense. And especially in seasons of temptation and trial-when the competition between conscience and convenience, between integrity and interest, between duty and enjoyment, is so strong as to put all our better principles to the severest test-let us not fail to arm ourselves with the hope of salvation, to call in to our aid the promises of celestial glory, and to have respect unto the recompense of the reward.

2. The duty of acknowledging with fervent gratitude the bounty of our most gracious Lord, who awards recompenses so vast, so suitable, and so durable, for services so imperfect, for sacrifices so small, and for sufferings so transient. In our most joyous anticipations of heavenly reward, let us humbly recollect that it will be a reward not of debt, but of grace. This, however, is no reason why we should avoid to

talk of it, or to dwell on it in our thoughts. We are not to reject the doctrine of rewards because it implies astonishing and stupendous mercy. Truly, when our vileness and unworthiness are considered, it is one of the most mysterious and overpowering of those doctrines which are included in the Gospel revelation. That we should not only be pardoned and accepted, but rewarded, and this for services at best so defective and imperfect, and by a Being infinitely holy and glorious, may well confound us. It is emphatically a doctrine of grace; a doctrine which displays the richest and most triumphant grace. It is, indeed, grace exceedingly abundant, above all that we could have presumed to ask or think. "I feel no difficulty in believing the other doctrines of the Gospel, however above the grasp of reason," said one lately removed from us; "but it does seem strange that to a sinful worm God should ever say, 'Well done, good and faithful servant.' I think, if ever he say this to me, I shall be so ashamed and overpowered as to be ready to call on the rocks and mountains to fall on me, and to hide me." But, while we honor and emulate the feelings of humility and self-abasement which the doctrine of rewards excited in this eminent saint, we must remember that it is a doctrine explicitly and frequently taught in the inspired oracles, so that it demands our perfect credence. Let us, then, take the comfort of it: being always careful, however, to connect with that comfort the remembrance that for all our present enjoyments, and all our hopes of future bliss, we are indebted to infinite mercy. Let us rejoice to confess the obligation which we can never cancel. Let us gratefully acknowledge the debt which we can never pay; ascribing to God the Father, God the Son, and God the Holy Ghost, all might, majesty, and praise, world without end.

XVI.

THE SIN AND FOLLY OF CONTEMNING THE MOST

HIGH.

WHEREFORE DOTH THE WICKED CONTEMN GOD? HE HATH SAID IN HIS HEART, THOU WILT NOT REQUIRE IT.-Psalm x, 13.

It is not certainly known at what particular period, or in what particular circumstances, David composed this psalm. Its literal and primary application to himself is, therefore, involved in a considerable degree of obscurity. But there can be no doubt that it was secondarily and ultimately intended, by that Holy Spirit of prophecy who inspired its author, for the use of the Church of God in times of distress and persecution, or in days of abounding iniquity. In this view of its design, it very appropriately and strikingly expresses the feelings of good men, when they behold with grief and indignation the sins and infidelity of their fellow-creatures; for it is impossible that good men should ever behold without such emotions as grief and indignation the general profaneness and impiety of the times in which they live. Feeling as they do a jealous concern for the insulted honor of God, they will sigh and cry for all the abominations that are done. When they behold the transgressors, they will be grieved; yea, rivers of waters will run down their eyes, because men keep not the divine law. By these dispositions they will be induced to use every exertion in their power, in order to stem the torrent of vice; and, above all, they will often make known their cares, and griefs, and distresses, of this as well as every other kind, to the God of all grace, by prayer and supplication. They will pour out their complaints into the bosom of his infinite mercy, and, while so doing, will find relief and com

fort in the persuasion that he will ere long arise and maintain his own cause. Thus the psalmist and the Church are found acting in this psalm. (See verses 1-7, 11-18.) These remarks may suffice to indicate the connection of the text. In attempting a more distinct and particular discussion of its contents, I

- shall endeavor,

I. To prove the fact here assumed, namely, that the wicked do contemn God.

II. To illustrate the cause assigned: "He hath said in his heart, Thou wilt not require it."

III. To show the falsehood of this plea, by which sinners attempt to harden themselves in iniquity. And,

IV. To apply the subject.

I. The fact here assumed is, that the wicked contemn God. Hear, O heavens, and be astonished, O earth! The almighty and eternal Jehovah, the greatest and best of beings, who ought to be the object of our highest reverence, esteem, and gratitude, is become to sinners the object of contempt! A strange and melancholy fact, but not more strange and melancholy than certain and true. Such is the monstrous perversion of all order, propriety, and justice which the fall of man has occasioned; such the astonishing insanity of intellect, (for it deserves no milder term,) and such the deep depravity of heart, which sin has produced in all the human race. For, as all acts of iniquity imply more or less of this contempt of Jehovah, and as we have all sinned, it undeniably follows that we have all been involved in this condemnation, all guilty of this horrible crime, this high treason against the Majesty of heaven. "The soul that doeth aught presumptuously, whether he be born in the land, or a stranger, the same reproacheth the Lord; and that soul shall be cut off from among his people." (Numbers xv, 30.) Whatever class or description of sinners we understand by this general phrase, “the wicked”— whether that of secret or open profligates, or of self-righteous formalists; of deceitful hypocrites, or ungrateful apostates; of covetous worldlings, or lovers of unlawful pleasure-contempt