We may deceive ourselves; but we cannot deceive God] ADDRESS 1. To those that are in unbelief [The gospel was to be "preached to every creature in the world' And a woe is denounced against the ministers who preach it not d What it is their duty to preach, it must be our duty to heare Know then that to you is the word of this salvation sent Put it not from you, nor adjudge yourselves unworthy of eternal life _____ A time will come when you will wish that you had received it "Consider this; and the Lord give you understanding in all things" "--] ADDRESS 2. To those who are weak in faith [You greatly dishonour God by your doubts and fearsWhat could the Saviour have done more for you than he has done? What reason can you have to doubt his power or willingness to save? Does the guilt of sin dismay, or its power oppress your soul?_ Christ will both expiate its guilt, and subdue its powerPlead the promise in the text, and it shall be fulfilled to you-] ADDRESS 3. To those who are strong in faith [How glorious is the prospect opened to you by the Lord Jesus Let it fill you with holy gratitude and joyAnd now shew a concern for the honour of Saviour your Lord and Shew what is the genuine scope and tendency of the gospel m Silence by your lives the calumnies of the ungodly Let the efficacy of faith be seen in the excellence of your works And the Lord grant that you may ever be able to the apostle "-] say with I. II. III. IV. V. VI. VII. MR. CLAUDE'S TOPICS, Referred to in the Skeleton, p. 229–233. Rise from species to genus. Descend from genus to species. Remark the divers characters of a vice, which is forbidden, or of a virtue, which is commanded. Observe the relation of one subject to another. Observe whether some things be not supposed, which are not expressed. Reflect on the person speaking or acting. Reflect on the state of the person speaking or acting. VIII. Remark the time of a word or action. IX. X. ΧΙ. Observe place. Consider the persons addressed. Examine the particular state of persons addressed. XII. Consider the principles of a word or action. XIII. Consider consequences. XIV. Reflect on the end proposed in an expression or an action. xv. Consider whether there be any thing remarkable in the manner of the speech or action. XVI. Compare words and actions with similar words and actions. XVII. Remark the differences of words and actions on different occasions. XVIII. Contrast words and actions. XIX. Examine the grounds, or causes of an action or ex- XXII. Guard against objections. XXIII. Consider Characters of Majesty-Meanness-Infirmity-Necessity-Utility-Evidence, &c. XXIV. Remark degrees. XXV. Observe different interests. XXVI. Distinguish-define-divide XXVII. Compare the different parts of the text together. SKELETONS. I. THE ONLY TRUE AND SUFFICIENT GROUND OF GLORYING. Jer. ix. 23, 24. Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches; but let him that glorieth, glory in this, that he understandeth and knoweth me, that I am the Lord, which exercise loving-kindness, judgment, and righteousness in the earth. W E need no other introduction to our subject than that of the Prophet "— a Bearing in mind therefore the Saviour's repeated admonitions, we shall I. Remove the false and insufficient grounds of glorying Wisdom, Power, and Riches, are highly esteemed amongst men And, if rightly improved, they certainly are valuable talents [Wisdom enables a man to conduct his own affairs with discretionIt qualifies him also for instructing his fellow-creaturesIt may lead a person to make many valuable discoveries-Thus it may profit individuals and the community at largeMight also is useful for the preserving of order in societyAnd it may be improved to suppress vice, and encourage virtue Riches too may serve for the rewarding of industry— But they are by no means proper objects of glorying To glory in any thing, is, to value it highly, pursue it eagerly, and seek our happiness in it— But But we must not thus glory in Wisdom [The wisest know that they know but little Their best concerted plans they often want power to accomplish Disease or accident may soon reduce them to a level with the beasts-] Nor should we glory thus in Might [Power is a source of temptation to those who are invested with it It indisposes a man to comply with reasonable restraintsIt generally excites opposition in those who are subjected to it--] Nor are Riches at all more worthy objects of our glorying [Wealth is very apt to produce covetous and sordid tempers It frequently renders its possessors proud and oppressiveAt best it can furnish us with little more than food and raiment And we ways-] are liable to be deprived of it in a thousand To glory therefore in any of these things would be absurd d Having removed these common but insufficient grounds of glorying, we shall II. Propose such as are true and sufficient The knowledge of God in Christ Jesus is the only object of glorying [The knowledge that there is a God is not the knowledge here spoken of— Nor is it the knowledge of God as He is seen in the works of creation- But the knowledge spoken of in the text is a view of him in redemption Prov. xxiii. 5 It Who that considers what Wisdom is, would ever glory in it; so limited as it is in its extent-so defective in its operations--and so uncertain in its continuance? Or who in Might, the possession of which is so dangerous-and the exercise of which is so vexatious to themselves and others? Or who in Riches, which are so defiling in their influence-so contracted in their benefits-and so precarious in their tenure? If to this we add, that all these things perish and depart at death, and are utterly useless in the day of judgment, we can have no doubt but that the prohibition in the text is as reasonable as it is decisive. |