principles of the Word of God; let us live for eternity; and let us wait in hope for all the glorious results of futurity. We are thus exhorted, by the apostle James: "Be patient, therefore, brethren, unto the coming of the Lord. Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and the latter rain. Be ye also patient; stablish your hearts: for, the coming of the Lord draweth nigh."

Once more here, this portion of the passage requires us to discern the signs of our own times. To what is now passing in the world, and what may by-and-by be expected, we ought not to be inattentive and indifferent. We ought not, indeed, to be rash or dogmatical; and we ought not to advance our own conjectures for certainties: but there is a due medium. Our knowledge of human nature, which is always substantially the same-the past dispensations of providence, which may be considered as a kind of index in similar cases -the general outline, at least, of prophecy, if we cannot be sure as to its exact filling up-and the actual progress of human affairs in nations, and in the Church, may be fairly considered as so many moral prognostications of the future. In these, we ought to discern both what is doing, and what is coming; and by these we ought to be led to prepare and act accordingly. It is difficult to be very minute, with wellfounded confidence, in such anticipations: and it is impossible to be minute, so as to meet the views of all. Most, however, will agree in the present existence and general meaning of such signs as the following. The discoveries and improvements making in science and the arts, and in all that adds to the comfort and embellishment of life, are amazing. Political changes are taking place among the nations so rapidly that the mind can hardly mark them so as to retain them. Human knowledge is spreading in every direction; but it is most especially descending to the lower ranks of society. All the corporeal and mental energies of men are drawing forth with hitherto unknown vigour, both for evil and for good. In reference to the state and prospects of religion;-on the one hand indifference, error, superstition, profanity, immorality, and angry disputes among Christians, prevail to a most alarming degree: while, on the other hand, adorning patterns of piety and philanthropy are numerous; powerful, combined, and persevering efforts are making for the diffusion of the light of life; evangelical truth is gaining ground, and the gospel is making its way into countries previously in darkness and in the region

of the shadow of death. Now, taking all these signs together, do they not portend both great judgments and great successes- -judgments on the enemies of God, and successes for the gospel? And, in this way, are not things (according to the general declarations of God's Word) fast tending, through previous judgments, to the ultimate and universal triumph of truth and righteousness on the earth, when the kingdoms of this world shall become the kingdoms of our Lord and of his Christ? And, is it not our duty to mark these things, and form our plans and conduct on them? Let us not be like the Jews, who were thus complained of by the Lord, "Yea, the stork in the heaven knoweth her appointed times; and the turtle, and the crane, and the swallow, observe the time of their coming: but my people know not the judgment of the Lord." Let us rather seek to resemble those of the children of Issachar, who were men that had understanding of the times, to know what Israel ought to do." Let us mark the signs of coming judgments, that, betaking ourselves to the covert of a Saviour's merit, and living in the exercise of penitential reformation, we may hide ourselves in secret, till God's wrath be overpast. And let us mark the signs of coming triumpli and blessedness for the Church, that we may rejoice in the prospect, and that we may be encouraged to co-operate by our substance, and our example, and our prayers, to hasten on the glory of the latter day. And whether we may live to see much of these judgments and these triumphs or not, let us, at least, espouse and do all we can to forward Christ's cause, while we are here; and let us so live, that when we come to die, we may die in peace, leaving with confidence his cause in his own hands, to be managed by our successors under him, and cheerfully removing from this mixed scene of sunshine and storm, of success and failure, of joy and sorrow, to a world of perfect righteousness and felicity.

"*

Let us now briefly notice the different, though nearly connected subject, in the two remaining verses of the chapter. "When thou goest with thine adversary to the magistrate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the very last mite." What our Lord here says also occurs, in nearly the same words, in the sermon on the mount. It was, doubtless, intended by him to be consi

* 1 Chron. xii. 32.

dered, both in the way of literal application to a supposed, but frequently occurring case in common life, and in the way of figurative application to the spiritual condition of sinners in reference to God.

The case supposed is that of a man exposed to a lawsuit, in consequence of having, in some way, injured, or being in debt to a neighbour. The "adversary," is the plaintiff, prosecutor, or legal opponent. It is a good rule to avoid, if possible, all lawsuits. In order to this, something of his own interests should frequently be sacrificed by a man, even when he is conscious that he is altogether in the right. Much more, however, should a man avoid such disputes, if

he be in the wrong. "Go not forth hastily to strive," says

the wise man, "lest thou know not what to do in the end thereof, when thy neighbour hath put thee to shame." Lawsuits are vexatious and expensive. Often, when the loser is ruined, the gainer, as he is called, gets nothing. If such disputes unhappily arise, the sooner they can be settled the better. "Give diligence," says our Lord, give labour, do every thing in your power to be delivered from your adversary; and the word "delivered"* implies being delivered in the way of being reconciled, of having the dispute made up, so that there may be no danger of further prosecution. The following excellent advice is given by Solomon,† "My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger, thou art snared with the words of thy mouth. Do this now, my son, and deliver thyself; when thou art come into the hand of thy friend, go, humble thyself, and make sure thy friend. Give not sleep to thine eyes, nor slumber to thine eye-lids. Deliver thyself as a roe from the hand of the hunter, and as a bird from the hand of the fowler." As instances of the prudent avoiding of danger may be mentioned, Jacob's way of meeting and appeasing his offended brother Esau, and Abigail's conduct towards David. In such a case as that supposed in the passage before us, there can be no doubt that the prudent way is by all means to settle the difference as speedily as possible.

There is, however, a more important meaning couched under this supposition; for, it is also to be considered as a kind of parable, to be figuratively applied to the state of sinners in reference to God. In this figurative sense, it was more immediately addressed to the hypocritical and unbelieving Jews, whose prejudices caused them to overlook the signs * Απηλλαχθαι. + Prov. vi. 1–5. + Gen. xxxii.; 1 Sam. xxv. 18.

of their time, and to reject the Messiah. All such were here warned to cease from opposing Christ, and to receive him before it was too late to turn, and before the dreadful calamities threatened should actually overwhelm their nation. But the parable is intended also for the instruction of individual sinners of every age and nation. Now, though we ought not to run the parallel too close, we can hardly avoid noticing such coincidences as these, and we shall do well to mark them with seriousness and improve them with care. In consequence of our sins, God has become our adversary. He has a grievous complaint to make against us. We have done him injustice. We owe him a great debt; there is a debt of obedience, which we have not rendered, and a debt of punishment, to which we lie exposed. He has a controversy with us. He is angry with us every day. As we pass on, we are on the way to the judgment-seat. Let us not meditate flight: it is impossible for us to escape; he that fleeth, shall not flee away; and he that escapeth, shall not be delivered. If death come upon us before we are cleared, we must be cast into prison. And what can that prison be, but the prison of hell? "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment." The antediluvians, who died in a state of unbelief, are described, by Peter, as "the spirits in prison." How awful and hopeless the situation of such! They cannot be released till they have " paid the very last mite."* And when shall

that be?-Never. Sin is an infinite evil, and deserves an infinite punishment. The sufferings of Christ, though limited to a certain time, had infinite value, because of his Godhead, and are sufficient satisfaction for sin; but the sufferings of the most miserable of the condemned are limited in intensity, by their limited strength to bear them, and therefore, they can never be sufficient satisfaction for sin at any supposable period, however remote, but must be eternal. Besides, what will the unregenerated sufferers be doing in the meantime, but still sinning, and therefore, still incur ring new guilt to be suffered for? Let none deceive themselves with the delusions of a fancied purgatory, or place of temporary punishment hereafter. The soul dying under the guilt of any sin whatever, is lost for ever. Between the abodes of the blessed and the miserable, a great gulf is fixed, which it is impossible to pass over. The word "till" does not by any means always imply that, after a certain time, *ATTOV, their smallest coin, about the third part of our farthing.

a thing, or state, spoken of, shall cease to be. When Job said, Till I die, I will not remove my integrity from me, my heart shall not reproach me so long as I live;" did he mean to intimate that he would lose his integrity, and that his heart would reproach him when he died? By no means. When our Lord said, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law till all be fulfilled;" did he mean to teach that the time would ever come when the law should be made void? By no means. When Paul prayed that the Philippians might be "sincere and without offence till the day of Christ;" did that imply that they were to be insincere and offensive after the day of Christ? By no means. So, when Jesus here declares that he who is condemned to the prison of future punishment shall not depart thence, till he has "paid the very last mite;" does he mean to teach that he shall pay the last mite, and then depart? By no means. He teaches the very reverse, in consistence with what he elsewhere declares, that the wicked "shall go away into everlasting punishment, but the righteous into life eternal."

How awakening, then, ought this parable to prove to us all! As we cannot escape, so neither can we at all hope to gain the plea, if we presume to go before the bar of God, and plead innocent. If we stand our trial on that ground, we shall certainly be cast and condemned. Let us plead guilty now: let us seek to have the cause settled now. Let us acquaint ourselves now with God, and be at peace, that so good may come unto us. Let us sue for pardon, free pardon. As we cannot pay any part of this great debt, let us pray that God would frankly forgive us the whole. And let us seek deliverance through the appointed channel of faith in the Redeemer's righteousness. Let us be thankful for the surety provided, who kindly stands forward to prevent us from being carried off to prison. As God is in Christ reconciling sinners to himself, let us avail ourselves of this method of reconciliation. Let us submit to our gracious, though injured Lord, and be careful so to offend him no more. And let us give all diligence in this momentous affair. Let us make no delay. While we are in life, we are on the way where we may obtain deliverance; but, if we delay till our journey of life be ended, the opportunity of agreement will be lost. Let each of us profit by the warning of Elihu, "Because there is wrath, beware lest he take thee away with his stroke: then a great ransom cannot deliver thee."