say, that this is our duty. It is not merely enjoined in that general commission to "go and preach the Gospel to all nations," but it is devolved upon us as an office which it is at the peril of our souls to neglect. God has told us, that he has made us the depositaries of his Gospel, not for our benefit merely, but for the benefit of his outcast people: "As ye in times past have not believed God, but have now obtained mercy through their unbelief, even so have these also now not believed, that through your mercy they also may obtain mercy." It is, therefore, not only a duty to rebuild the desolated Church of Zion, but our duty, even the duty of every one who has himself obtained mercy of the Lord: and it is a work in which we should engage, no less from a sense of our own obligations to God than from compassion for the necessities of our Jewish brethren.] But, as the Jewish Church was typical of that which exists under the Christian dispensation, it will be proper to consider the words of our text, II. In reference to the Church which is amongst us The edifying of the Christian Church should be an object near to all our hearts: and it is remarkable that St. Peter applies to this subject the forecited expressions of the Prophet Amos, respecting the tabernacle of David; which, if not so interpreted, we should have been led to confine to the Jewish Church. And, beyond all doubt, it is our duty to labour in this field, and to exert ourselves both among nominal Christians and the heathen world, for the enlargement and establishment of Christ's kingdom upon earth. But I propose rather to limit my observations at this time to individuals amongst ourselves. Ye, Brethren, need to have God's work advanced in the midst of you ["Ye are God's house," as God has said: ye also are expressly called the temples of God, in which he lives and dwells'. But in whom is God honoured as he ought to be? In whom are found sacrifices so pure, so spiritual, so abundant, as God calls for at our hands? Truly there is much amiss in all of us; much evil to be rectified, and much defective to be i Rom. xi. 30, 31. k Heb. iii. 6. 1 2 Cor. vi. 16. supplied. Who has not reason for self-condemnation, when he reflects on this injunction which is given by a heathen? Instead of being alive to "every thing that is commanded by the God of heaven," there are many of the divine precepts which we are apt to overlook: and, instead of doing every thing "diligently" as unto "the God of heaven," how listless are we, and heartless in the greater part of our services! and, instead of living only for the Lord, to how great an extent do we live rather to ourselves! Truly the temple of our God needs to be purged again and again of the corruptions that prevail within it; and a more entire devotion of all that we have and are unto the Lord may justly be required at our hands.] I call you, then, to engage in the Lord's work with your whole hearts [We will suppose that you are built upon the Lord Jesus Christ, as the foundation which God has laid in Zion". But there is much to be done by every one amongst you. No man is contented with having laid a foundation: he proceeds to build upon it; and never considers his work as finished, till he has brought forth the top-stone. So it must be in this spiritual building which is begun within us: we must " grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ:" or, to keep to the figure which is more appropriate to our subject, we must come to Christ daily "as lively stones, that we may be built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ"." Our profiting ought to appear, so that every one who sees us may acknowledge that God is with us of a truth. To this, then, would I call you: and this duty would I impress upon your minds, if ever you would honour God, or walk worthy of your high calling. And remember, I pray you, whose command this is: it is the command of the God of heaven. Remember, too, whose work it is: it is the work of the God of heaven. O! learn of a heathen to venerate the divine authority, and to exert yourselves to the uttermost to promote the divine glory.] And now let me call you to obey this imperial mandate, 1. In a way of personal reformation [At the time of the passover, the Jews swept every corner of their houses, in order to purge out from them every particle of leaven which might have escaped their more general and superficial search. And this is what we also are called to do. n 1 Pet. ii. 4-6. m Isai. xxviii. 16. 1 Cor. iii. 11. Alas! there are many evil dispositions which lurk within us, and which a superficial survey will not enable us to detect. Pride, envy, discontent, uncharitableness, sloth, are deeply implanted in our nature, and, with many other corrupt propensities, spring up from time to time. O be diligent in "purging out this old leaven, that ye may be a new lump;" since by profession "ye are," and in reality ye ought to be, "unleavened!" And let spiritual sacrifices abound within you, even the "sacrifices of righteousness which are by Jesus Christ to the glory and praise of God."] 2. In a way of ministerial exertion [Here I come to that which the occasion peculiarly calls for, and which is more immediately referred to in my text-the efforts which are to be made for the restoring of God's worship and service in the Jewish Church. Surely this is the duty of all; and it should be performed by us with all diligence. In this, persons of rank and influence ought to take the lead. Who can see a heathen monarch, the most powerful monarch that day upon the face of the earth, thus interesting himself for his Jewish subjects, and not wish, that all monarchs, with their counsellors" (for all the counsellors of Artaxerxes concurred with him in this act) were embarked in this holy cause, and exerted all their influence for the promotion of it? In this the clergy, also, should be most distinguished. Ezra was what, in modern language, would be called a great divine: and he was in a post of honour at the court of Artaxerxes: but he satisfied not himself with the luxury of strenuous idleness and learned ease: he sought to improve his talents and influence, for the honour of God, and the welfare of his people. Gladly, therefore, did he avail himself of the liberty accorded to him of going to Jerusalem for the purpose of remedying the evils which obtained there, and of establishing, on a more becoming scale, the ordinances of divine worship. It was an office of great labour; yet he willingly undertook it. And does not this shew, how those who are distinguished for rank and learning amongst the clergy should employ their talents and influence for the Lord? Surely they could not render unto God a more acceptable service, or perform one more honourable to themselves, than by labouring, according to their respective abilities, for the advancement of God's worship among the Jews. The very first work of Ezra, too, may furnish them with a profitable hint: for he immediately sent forth persons to find "ministers," and "men of understanding," who should co-operate with him in this labour of love. And, truly, such instruments are wanting at this • Ezra viii. 16-18. time; and, till such are found, we cannot hope for any great success in our undertakings. Let us 66 pray, then, to the Lord of the harvest, that he would send forth labourers into his harvest:" for "the harvest truly is great; but the labourers are few." 66 The readiness with which all the people of Babylon concurred in this good work shews how all classes of the community amongst ourselves should unite in the work that is now proposed to us. They contributed no less than eighty thousand pounds in silver, and one hundred and fifty thousand pounds in gold, besides a vast abundance of wheat, and wine, and oil, and salt, for the purpose of honouring God in his temple at Jerusalem. This was done, I say, by heathens, to honour the God of the Jews. What, then, should not be done by us Christians, who profess to serve the God of the Jews, and to feel our obligations to him for all the wonders of redeeming love? Should not we, according to our power, be alike liberal? Should not all ranks and orders amongst us concur in this good work? And should not our merchandise and our hire (whether in 'wheat, or wine, or oil, or salt,' or any other article,) be holiness to the Lord "?" Surely I shall not call upon you in vain. You will not suffer the recommendations of an earthly monarch to be of more avail with his subjects than the edict of Almighty God with you. Ezra was authorized to "accept all the silver and the gold which he could find in all the province of Babylon" for this great object, and to "lay it out" to the best of his judgment "for the honour of his God"." And whatever the liberality of the Christian public shall commit to the disposal of those who have the direction of this great concern will be expended, I trust, with economy and wisdom, in such a way as most to advance the glory of God, in the restoration and salvation of his outcast people.] p Isai. xxiii. 18. 9 ver. 16-18. CCCCXXXVII. EZRA'S HUMILIATION FOR THE SINS OF HIS PEople. Ezra ix. 5, 6. And at the evening sacrifice I arose up from my heaviness; and having rent my garment and my mantle, I fell upon my knees, and spread out my hands unto the Lord my God, and said, O my God, I am ashamed and blush to lift up my face to thee, my God: for our iniquities are increased over our head, and our trespass is grown up unto the heavens. IT is common both for individuals and Churches to appear hopeful before men, when a nearer acquaintance with them would furnish us with abundant cause of grief and shame. At Ezra's coming to Jerusalem, about fourscore years after the Babylonish captivity, he found the temple built, and the ordinances of religion statedly performed. But on inquiring more particularly into the state of those who now inhabited the Holy Land, he received such information as filled him with the deepest anguish. We propose to consider, I. The reason of his sorrow Many of the people had connected themselves in marriage both with the Canaanites and other heathens around them. This he justly regarded as a most heinous evil, 1. As being a violation of an express command [Ezra himself speaks of it in this view. It is possible that, whilst the generality sought only the gratification of their own corrupt appetites, "the princes and rulers, who were chief in this matter," justified their conduct on the ground of policy. They might urge, that, being few in number, it was desirable, for their own preservation, to make alliances with those whose hostility they feared. It is certain that in this way many set their own reasonings in opposition to God's revealed will. But reason is altogether out of its place on such occasions. God's authority is not to be trampled on by us: we are not at liberty to sit in judgment on his commands, and to determine how far it is expedient to obey them: when once we are told, "Thus saith the Lord," we have no option, no alternative left: a cheerful and unreserved compliance is our bounden duty, and our highest wisdom.] 2. As having an evident tendency to bring the people back to idolatry [It was for their idolatries more especially that the nation had been sent into captivity; and a recurrence of the same evils was most likely to result from so intimate a connexion with idolaters. This danger had been particularly pointed out, when the prohibition had been originally given: and their disregard of this danger shewed how little they had profited by the judgments that had been inflicted on them, or the mercies a 10-12. compared with Deut. vii. 2, 3. b Deut. vii. 4. ver. VOL. IV. S |