From these and other abominations arose an imperious necessity for the godly to separate themselves from the ungodly, and to maintain by an open and more visible profession the honour of God in the world. This they did: and in so doing they have taught us, 1. To separate ourselves from the ungodly— [There is a certain degree of intercourse which must subsist between us and the world. But it is by no means desirable to extend it beyond that which the duties of our calling absolutely require. Our Lord repeatedly declares that his faithful followers 66 are not of the world, even as He was not of the world" The Apostles also with one voice guard us against cultivating the friendship of the world; and teach us to come out from among them, and to live as a distinct "peculiar people," " shining among them as lights in a dark place." We should go to them, indeed, when duty calls, as the physician enters the infected chambers of the sick: but we should never forget, that "evil communications corrupt good manners ;" and that an undue familiarity with them is far more likely to weaken the spirituality of our own minds, than to generate a holy disposition in theirs. In us should be verified the prophecy of Balaam, "Israel shall dwell alone, and shall not be reckoned among the nations "."] 2. To make an open profession of our attachment to Christ [The godly, in the antediluvian world, called themselves Children of God, as distinct from those who were only children of men and it was foretold that a similar distinction should obtain among the followers of Christ. If in one instance Peter failed in acknowledging his Lord, on other occasions he witnessed a good confession, and manfully withstood the threatenings of his enemies'. It may be thought perhaps, that, because Christianity is the established religion of the land, there is no occasion for such boldness now: but the sons of Cain and of Ishmael are yet amongst us: there are in every place those who deride all vital godliness: and it requires almost as much fortitude to withstand their sneers and contempt, as it does to brave more cruel persecutions. There is the same necessity for us to "take up our cross and follow Christ," as there was for the primitive Christians: and the a John xvii. 16. k Jude 11. Gal. iv. b James iv. 4. h Isai. xliv. 5. 23, 29. c 2 Cor. vi. 14-18. f 1 Cor. xv. 33. i Acts iv. 8, 10, 19, 20. command given to them to "be faithful unto death," is equally to be regarded by us: for the same conduct will be observed by the Judge towards men of every age and nation; "he will confess those before his Father who have confessed him in the world," and "deny before his Father those who have denied," or been ashamed of him'.] But the text instructs us also, II. In what manner we should worship him— We cannot doubt but that Adam and his pious offspring maintained the worship of God both in their families and their closets: but till the human race were considerably multiplied, there was no occasion for what may be called public worship. But when the families became so numerous that they were obliged to separate, then it was necessary to call them together at stated times and seasons, that, by forming different congregations, they might all receive instruction at once, and keep up in their minds an habitual reverence for God. The necessity for public ordinances is obvious; and the benefit arising from them is incalculable. 1. They preserve the knowledge of God in the world [There is reason to fear, that if there were no public ordinances of religion, the very name of God would be soon forgotten. Notwithstanding the establishment of such institutions, the generality are "perishing for lack of knowledge:" darkness has overspread the land, even a darkness that may be seen and felt m. But there is some light shining in the world; and that is diffused almost exclusively by the public ministry of the word. Occasionally, God is pleased to instruct men by his word and Spirit, without the intervention of human agents: but, as he has set apart an order of men for the express purpose of propagating his truth, so he delights to honour them as his instruments to convey his blessings to the world". Doubtless he vouchsafes his blessing to those who read and pray in secret, provided they reverence, as far as their circumstances admit, his public institutions: but never did he, from the foundation of the world, impart his blessing to those who 1 Matt. x. 32, 33. Mark viii. 38. m Exod. x. 21. with Isai. ix. 2. n Compare Zech. iv. 11 — 14. and 2 Cor. iv. 7. with Acts viii. 26-39. and x. 9-44. continued to live in an avowed contempt of his ordinances : No: "he loveth the gates of Zion more than all the dwellings of Jacob."] 2. They are the means of perfecting his work in his people's hearts [God has told us that this was a very principal end for his ordaining men to preach the Gospel; but it is by means of the public ordinances chiefly that Ministers can address the people and consequently the ordinances themselves are the means by which God accomplishes his end. We have said before, that God will also reveal himself to his people in secret and it sometimes happens that their communion with him in private is more sweet and intimate than in the public assembly: but may we not ask, on the other hand, whether, when the heart has been cold and formal in the closet, it has not often been warmed and animated in the church? And is not much of the enjoyment experienced in secret, the result of instructions administered in the public ordinances? In the one they gather the food; in the other they ruminate and chew the cud: but the pleasure and nourishment derived to their souls must be acknowledged, in part at least, as originating in their public duties. To these has God promised his peculiar blessing; and therefore we should "reverence his sanctuary," and join with one consent in a public surrender of ourselves to God'.] ADDRESS, 1. Those who have others under their control [Parents, and Masters, you are responsible to God for the exercise of your power and influence. Will you then, either by precept or example, encourage a conformity to the world, or a disregard of the worship of your God? Ŏ"destroy not their souls, for whom Christ died!" Employ your authority for God: and, whatever opposition you may meet with in the world, learn to say with Joshua, "As for me and my house, we will serve the Lords."] 2. Those who are acting for themselves— [If you have "chosen the good part," be careful that it "be not taken away from you," either through the love of this world, or through the fear of man. Be steadfast, and "endure unto the end, that you may be saved at last.' If you lose your life for Christ's sake, you shall find it unto life eternal. But if • Ps. lxxxvii. 2. Matt. xxviii. 20. P Eph. iv. 11-15. Zech. viii. 20-22. s Josh. xxiv. 15. you are "walking in the broad road," think whither it leads: and begin to serve your God in this world, that you may be honoured by him in the world to comet.] t John xii. 26. XI. ENOCH'S WALKING WITH GOD. Gen. v. 24. And Enoch walked with God: and he was not; for God took him. THE cares of a family are by no means incompatible with a life of devotedness to God. The man distinguished for his piety above all others in the antediluvian world, had a very numerous offspring, to whom doubtless he paid every attention in his power: yet he was not impeded in his spiritual course; but found time to serve his God, as much as if he had been free from all concern about this present world. We shall consider, I. His conduct We are told, he "walked with God.” Now "walking with God" implies, 1. Agreement [Enoch, as a fallen creature, was once alienated from God, like others, and, during his unconverted state, was full of enmity against him both in heart and life; "walking after the flesh," according to the course of this world, and altogether contrary to God. But now he was reconciled to God through faith in Christe And was brought by this means to an agreement with him both in mind and will. of sixty a His eldest son, Methuselah, was born to him at the age five; after which he continued for the space of three hundred years c Rom. viii. 7. Col. i. 21. Lev. xxvi. 27, 28. translated by faith :" e It is said in Heb. xi. 5. that Enoch was 66 and though that faith might have more immediate respect to some promise given him relative to his translation, yet we can scarcely conceive but that it had a further respect to the promised Messiah. And this idea is greatly strengthened by the account St. Jude gives of his Thus must all of us obtain reconciliation with God through the blood of Christ, before we can resemble this eminent saint; for it is not possible for "two to walk together except they be agreed."] 2. Familiarity [Friends who associate much together, contract a familiarity with each other: they open to each other their sorrows and their joys: they consult each other in their difficulties; and maintain with the greatest freedom a mutual intercourse. Thus did Enoch with his God. He considered God as his friend: he had familiar access to him at all times: he opened to him all his wants, all his fears, all his trials: he did nothing without first asking counsel of his friend, and engaging his assistance. Nor was this an honour peculiar to him: it is the duty and the privilege of all the saints: we may go and knock at the door of our Friend, and he will always open unto us: we may have access to him with boldness and with confidence, even in his most private apartments: we may ask what we will of him, and he will do it for us. He, on the other hand, will come and knock at our door; and will come in and sup with us: he will communicate to us his secrets1; and will in ten thousand ways manifest himself unto us as he does not unto the world m.] 3. Affection [Affection is the very essence of friendship: mere agreement or familiarity are of little value without it: where this does not exist, the intercourse cannot be such as is implied in walking with God. Enoch loved his God, if I may so speak, with all his heart, and mind, and soul, and strength: God would never have given him a special testimony of his approbation, if his heart had been destitute of the sacred flame of love. He went forth to meet his God, as Adam was wont to do in his state of innocence: he looked forward with joy to the seasons when he should again renew his fellowship with him he studied to avoid every thing that might in any respect grieve him; and made it the great object of his life to do what was pleasing in his sight. It is in this way that we also are to walk with God: we foretelling the very manner of the future judgment (ver. 14, 15.): for if he prophesied of Christ's second coming, doubtless he was not ignorant of his first advent. f Amos iii. 3. h James iv. 8. i John xv. 7. 1 Ps. xxv. 14. Eph. iii. 12. g Matt. vii. 7, 8. Heb. x. 19. |