you "formed against you shall prosper." But if are against him, tremble, for the day of his wrath will come, it will "burn like an oven, and all the "proud, and all that do wickedly shall be as "stubble, and the day that cometh shall burn "them up, saith the Lord of hosts, and shall leave "them neither root nor branch."* Turn therefore in time from your evil ways, submit yourselves unto him, and implore his mercy while he waiteth to be gracious, "that iniquity may not be your "ruin." SERMON XXXV. OPPOSITION TO MESSIAH RUINOUS. PSALM ii. 9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. THERE is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable. With us things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the poet, when describing a battle among bees, by a judicious selection of epithets and figures, excites in the minds of his readers the idea of two mighty armies contending for empire. But the works and ways of God are too great in themselves to * Mal. iv. 1. promise. His truth and honour are engaged for the success of his Gospel, and they must stand or fall together. It is a cause dearer to him than it can be to us. The manifestation of his glory in the salvation of sinners, by the doctrine of the cross, is the one great concern, for which the succession of day and night, and of the seasons of the year, is continued, and the visible frame of nature is preserved. "He will work, and none shall let it. The king"doms of the earth shall become the kingdoms of "the Lord and of his Christ. The fulness of the "Gentiles shall come in, and the dispersed of Is"rael shall return to the Lord their God, and "be saved." These great events, to those who judge by an eye of sense, and according to the present state of things, may appear improbable or impossible. But "the Lord of hosts hath purposed, "and who shall disannul it? his hand is stretched "out, and who shall turn it back?"* 2. Think it neither strange nor hard, if any of you are called to suffer for the sake of the truth. Think it not strange; for thus it has been from the beginning. Think it not hard; for our sufferings are small, if compared with the lot of many who have lived before us. We are not called to " resist unto "blood." Many prophets and righteous men have formed against you shall prosper." But if you are against him, tremble, for the day of his wrath will come, it will "burn like an cres, and al tie proud, and all that do wickedly shall be as "stubble, and the day that cometh shall burn "them up, saith the Lord of hosts, and shall leave "them neither root nor branch. Tam therefore in time from your evil ways, submit yourselves unto him, and implore his mercy while he wateth to be gracious, "that iniquity may not be your "ruin." SERMON XXXV. OPPOSITION TO MESSIAH RUINOUS. PSALM II. 9. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel. THERE is a species of the sublime in writing, which seems peculiar to the Scripture, and of which, properly, no subjects but those of divine revelation are capable. With us things inconsiderable in themselves are elevated by splendid images, which give them an apparent importance beyond what they can justly claim. Thus the t, when describing a battle among bees, by a ction of epithets and figures, es l u a those He rules and here admit of any heightening representation. We conceive more forcibly of small things by illustrations borrowed from those which are greater; but the Scripture frequently illustrates great things, by contrasting them with those which in our estimation are trivial and feeble. One instance, out of many which might be mentioned, is that truly sublime passage of the prophet, "And all the host of "heaven shall be dissolved, and the heavens shall be ffrolled together as a scroll; and all their host shall "fall down, as the leaf falleth off from the vine, "and as a falling fig from the fig-tree."* The apostle, when favoured with a heavenly vision, introduces the same thought, almost in the same words, "And the stars of heaven fell unto the earth, even as a fig-tree casteth her untimely figs, when she "is shaken of a mighty wind: and the heavens "departed as a scroll when it is rolled together."† Such forms of expression are becoming the Majesty of the great God, before whom the difference between the great and the small in our judgement is annihilated. In his view, the earth, with all its inhabitants, are but as a drop which falls unnoticed from the bucket, or as the dust which cleaves to the balance, without affecting its equilibrium. At the same time, the simplicity of these illustrations, so well suited to confound the pride of the wise, is striking and obvious to the lowest capacities. If Homer or Virgil had been to describe the exertion and effect of the power of God, in subduing and punishing his enemies, they would probably have laboured for a simile sufficiently grand. But I much question if they would have thought of the image in my text, though none can be more expressive of utter, irreparable ruin, or * Isa. xxxiv. 4. + Rev. vi. 13, 14. Isa. xl. 15. of the ease with which it is accomplished. "He "shall dash them in pieces like a potter's ves"sel." 66 The series of the passages we have lately considered is very regular and beautiful. MESSIAH "ascended on high, and received gifts for men.' The first and immediate consequence of his exaltation in our nature, is the publication of the Gospel. Then follows the happy and beneficial influence of the Gospel on those who thankfully receive it. How beautiful are the feet of them "that preach these glad tidings." The next passage secures and describes its extensive progress. "The sound went forth into all the earth." The opposition awakened by it is then described, first, as unreasonable, "Why do the Heathen rage?" Secondly, as ineffectual, "The Lord laughs" at his opposers; he sits upon his immovable throne, and derides their attempts. Thirdly, the final issue of their mad resistance, their confusion and ruin, is the subject of the verse I have read, which prepares for the close of the second part of the Oratorio. His enemies shall perish, his kingdom shall be established and consummated; and then all holy intelligent beings shall join in a song of triumph, "Hallelujah, for "the Lord God Omnipotent reigneth." 66 The two expressions, of breaking with a rod of iron, and dashing in pieces, suggest nearly the same idea: but as elsewhere he is said, to “rule” his enemies "with a rod of iron," I shall avail myself of this variation, in order to give you a more complete view of the dreadful state of those who oppose MESSIAH and his kingdom. He rules them at present "with a rod of iron," and here * Psal. lxviii. 18. + Rev. xix. 15. |