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the good, and to punish the workers of iniquity. It does appear strange that the ungodly should be permitted so to triumph, and that the righteous should be so exposed to their malignity. But, whilst I grant that these things may prove a stumbling-block to the inconsiderate, I must say, that, on a closer inspection, there will be found such evidence of a Divine agency in the world as will be abundantly sufficient to remove all doubts upon the subject. If we look at the earth, we cannot conceive that it came into existence by a fortuitous concussion of atoms: nor, if we survey the heavenly bodies, and trace them in their various courses, can we imagine, that they are left to themselves, without any one to uphold them in their orbits. If we behold a watch, or any other complicated machine, we never suppose that it made itself, or that it needs not the superintendence of an intelligent agent to regulate its motions. How much less, then, can we contemplate the infinitely diversified objects of the whole creation, all preserved in their order for thousands of years, and not confess a creating power, and a superintending Providence? Only let any man come and see," and his doubts will vanish, like the mist before the noon-day sun.]

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2. To the proud infidel—

[You, too, have specious reasons for disbelieving the Holy Scriptures. There are in the sacred volume many things which you cannot comprehend. But is this a just ground for denying its divine authority? Are there not truths in human sciences which surpass your comprehension? Why, then, may you not expect to find such in a revelation from God? Look at the evidences of our holy religion: see whether the prophecies, so numerous, so minute, so incapable of being accomplished by any collusion or confederacy whatever, do not determine, beyond a possibility of doubt, that they were inspired by an omniscient and Almighty God. Mark the miracles, too, by which the doctrines both of the Old and New Testament were confirmed; and say whether they do not, of necessity, commend themselves as of divine origin. Only "come and see with a candid mind, and you shall be fully satisfied that the Scriptures are indeed the word of God.]

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3, To the self-justifying moralist

[You persuade yourself, that because we deny to works the office of justifying the soul before God, we discourage the performance of them; and that, consequently, the doctrine which we preach, of salvation by faith alone, cannot be true. But your conclusions are erroneous altogether. If you will but examine for yourselves, you shall find, that no other way of salvation than that which the Gospel has proclaimed is

suited to fallen man; nor will any other be found worthy of Almighty God. His justice must be honoured, as well as his mercy; and it is only by the sacrifice of our Lord Jesus Christ that its demands are, or can be, satisfied. And as to the performance of good works, respecting which you are so jealous, look and see whether any person, from the foundation of the world, ever exhibited a brighter pattern of morality than Paul; who yet said, "I desire to be found in Christ, not having my own righteousness, but the righteousness which is of God by faith in Christ." Only be candid in your examination of this point, and it shall force itself upon your mind with an evidence that is irresistible.]

4. The licentious worldling

['How can that be a source of happiness, which would rob me of all that I have ever delighted in, and constrain me to mortify my flesh; and, after all, would subject me to the contempt and hatred of all my friends?' This appears to you a difficulty that cannot be removed. But I would say to you also, "Come, and see:" try what religion will really do for you: see whether its ways be not ways of pleasantness and peace: see whether there be not a more refined pleasure arising from self-denial for the Lord's sake, than in all the self-indulgence that you ever experienced. Come, and see what happiness there is in communion with God, in the testimony of a good conscience, and in a prospect of a blessed immortality. I will venture to affirm, that if you give the experiment a fair trial, you shall find incomparably greater happiness in God than you ever found in the gratifications of sense.]

LEARN then, from this subject, how to act,

1. In reference to your own prejudices

[Every man living is more or less influenced by this principle. Piety itself will not altogether exempt us from it. Nathanael was "an Israelite indeed;" yet, though "without guile," he was not without prejudice: and therefore it becomes us all to be open to conviction, and to be willing to have our prejudices removed: we should never decline using the means of information that are open to us; but should be intent only on ascertaining the truth. Whether our prejudice refer to persons or things, we should find a real delight in having our views rectified, and should spare no pains to acquire a more perfect way.

In this point of view, the Bible Society has rendered most important services to the Church of Christ. It has brought together multitudes who were once, through the force of prejudice, alienated from each other; and has diffused among them a principle of mutual love. And if we were to cultivate

more of a friendly spirit with those of the Jewish nation, it is highly probable that our mutual animosities would be soon abated, and that an easier way might be opened for them into the fold of Christ. At all events, on our own part, prejudice should cease; and on every subject, and towards every man, our minds should be unbiassed, and our souls be intent only on rectitude and truth. We should "prove all things, and hold fast that which is good."]

2. In reference to the prejudices of others—

[Be not offended if you see in others the infirmities which you feel in yourselves. Be careful, too, not to irritate or despise those who labour under them: but, with kindness and gentleness, endeavour to guide them to the knowledge of the truth.

In this respect, as in all others, our blessed Lord must be our example: "Learn of me," says he; "for I am meek and lowly in heart;" that is, I can bear with your ignorance, and be content to administer instruction in a way suited to your capacity. Philip's conduct, too, was worthy of imitation: for, though fully convinced himself, he did not begin to argue and dispute with Nathanael, but invited him rather to examine and judge for himself. Thus we also should act: we should adopt such methods of instruction and persuasion as are most likely to remove the veil that is on our brother's heart; and should labour, not so much for the establishment of our own dogmas, as for the best interests of his soul. And, if we find any persons disposed to hold fast their delusions, we should in meekness instruct them, if God peradventure will give them repentance to the acknowledgment of the truth."]

i 1 Thess. v. 21.

k 2 Tim. ii. 25.

MDCIV.

AN ISRAELITE INDEED.

John i. 47. Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! IT is comfortable to reflect, that there are many whose hearts are upright before God, while, from a variety of circumstances, they are unknown to the world. Nathanael was not yet evangelized; nor had he attained that eminence in the divine life whereby he was afterwards distinguished: yet was he among the Lord's "hidden ones," and justly entitled to the encomium passed upon him in the text. We shall,

I. Consider the character of Nathanael

If ever the character of any human being deserved particular attention, surely that must, which was drawn by our Lord himself. Let us notice,

1. The terms in which our Lord's testimony is expressed

[The whole body of the Jews were called Israelites as being descended from Jacob, to whom the name of Israel was given by God himself. But we are taught to distinguish between those who were " Israelites after the flesh," and those who were Israelites in a higher and more appropriate sense; for "all were not Israel who were of Israel:" those only who partook of Jacob's spirit, were numbered amongst his spiritual seed and hence it was that Nathanael, being a heavenlyminded man, and an earnest wrestler with God in prayer, was called "an Israelite indeed." But Jacob was represented as "a plain man," in opposition to his brother Esau, who was 66 a cunning man:" and though on two occasions his conduct was far from corresponding with this character, yet, on the whole, he was a person of guileless simplicity: and it is in reference to this that Nathanael is further said to be, a man "in whom was no guile."]

2. The facts by which that testimony is confirmed

[The first evidence which we have of Nathanael's integrity, is his openness to conviction. He laboured under the prejudices which obtained through the whole of his nation, and thought that nothing good could proceed from Galilee: but when invited by Philip to come and see" for himself, he instantly complied, in order that he might form a right judgment respecting the momentous question that was then agitated, the Messiahship of Jesus. Such candour uniformly characterizes the true Israelite

The next thing we notice in him is, his readiness to follow his convictions. What were the particular circumstances that had taken place under the fig-tree, whether Nathanael had been adverting to Jacob's vision, or had been praying for divine instruction relative to the expected Messiah, or indeed what had been the precise workings of his mind, it is not possible for us to say: but Jesus intimated to him that he knew all that had passed there, and had approved the workings of his mind. This declaration, accompanied with a decided testimony respecting his character, convinced Nathanael that he was the true Messiah; and drew from him an unequivocal acknowledgment of his divine mission. Such a readiness to receive the truth is a further ingredient of guileless integrity –

We have yet another proof of his sincerity in his determination to approve himself to God at all events. He could not but know that the prejudices he had imbibed, were common to the whole nation; and that to become an open follower of Jesus would expose him to much obloquy and contempt. But he would not confer with flesh and blood: having found the truth, he embraced it boldly; and from that moment became a stated attendant on his Lord. This, above all, displayed the uprightness of his soul: and this decided conduct, this prosecuting of his duty without any fear of consequences, is the surest test of radical and unalloyed integrity -

If our Lord's testimony stood in need of confirmation, we could not wish for more ample proof of its truth than arises from the facts that are here adduced.]

After such a delineation of Nathanael's character, we may well,

II. Commend it to your imitation—

It is not to gratify our curiosity, but to edify our souls, that so many bright examples are set before us in the Scriptures. St. Paul exhorts us not only to be followers of him, but to "mark those who walk after his example." That you may be induced to imitate the example now set before you, consider,

1. The excellence of such a character

[The righteous is deservedly said to be "more excellent than his neighbour." To compare a guileless person with one that is sensual or profane, would be to compare "light with darkness, and Christ with Belial." Let us therefore institute the comparison rather between a true Israelite, and the most moral and specious of those who retain any allowed guile : and then the superiority of a Nathanael will appear in its true light: the hypocrite may have clearer views of divine truth, and appear in many respects to greater advantage before men, but he is radically a lover of sin, and a vassal of the wicked one; while the guileless person is transformed into the divine image, and is a friend, a favourite, a child of God.

Shall not this consideration operate upon us? Can we need any other inducement to imitate the glorious character before us?]

2. The importance of attaining it

[The time is shortly coming when all of us must appear in the presence of Christ: and, as he discerned the character of Nathanael so as to pronounce upon it with infallible certainty, so does he now weigh our spirits, as in a perfect

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