We

have been brought to God in christian baptism, and dedicated to him in the name of Jesus. presume them to be regenerate; made his children by adoption and grace: placed in a new condition; no longer children of wrath, but "accepted of God in the Beloved." But looking out into the world of those who have been thus "admitted into the fellowship of Christ's religion," and called to enjoy the benefits of his death and passion,-what are we forced to acknowledge? Were there not ten cleansed? But where are the nine? Led by an evil heart to follow evil examples, they fall into the temptations which await them, and are not found to give glory to God by walking before him in righteousness and holiness. But it was for the intent that glory should be ascribed to God, who had given this testimony to his beloved Son; for this intent were the lepers cleansed. So likewise for the intent, that men should live no longer unto themselves, but unto him who died for them, they are received as children of God in baptism, and enjoy the pledge of his favour. The Samaritan, when he saw that he was healed, turned back, and with a loud voice glorified God, giving him thanks. The Christian also, when he comes to age, and sees that a deliverance is granted him from the corruption of his nature, will turn away from an evil world, and live as the disciple of that Saviour to whom his deliverance is due. And to those only who do so fulfil the purpose of their redemption, will he give the final answer, Arise, go thy way: thy faith hath made thee whole.

LECTURE LXVI.

JESUS SIGNIFIES THE COMING OF THE KINGDOM OF GOD, AND THE INDIFFERENCE OF MEN RESPECTING IT.

LUKE XVii. 20-37.

20. And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, the kingdom of God cometh not with observation.

21. Neither shall they say, Lo here! or, lo there! for behold, the kingdom of God is within you.

If we consider the state of the Jewish nation at the time when Christ appeared, we cannot wonder that their minds were earnestly bent upon temporal deliverance Oppressed by the power of a foreign country: paying tribute to a foreign monarch their city held by foreign soldiers, and commanded by a foreign governor: we can easily conceive that they would gladly lay hold of the notion, that the Messiah so long promised and predicted, should be designed to redeem them from this foreign yoke. Therefore at one time Jesus was obliged to escape out of their hands, because the people would come by force to make him a king. After his death, his disciples lamented, saying, "We trusted it had been he who should redeem Israel." And at the moment of his ascension, they put a question to him, "Lord, wilt thou at this time restore the

kingdom unto Israel?" So much were they expecting that the Redeemer's kingdom of glory should have its beginning, at least, in this world below.

He, however, as constantly undeceived them. He taught them to look for poverty, not wealth; for contempt, not honour; for labour and sorrow on earth, and treasure in heaven. "My kingdom," he affirmed, "is not of this world." And here, being demanded of the Pharisees, when the kingdom of God should come; i. e. when God should appear in a manifestation of his power, to exalt his ancient people-he answered them and said, The kingdom of God cometh not with observation: neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. The kingdom of God is not a kingdom of outward show and grandeur. It was foretold of him who should come, that he should be despised, and not esteemed; that there should be no beauty in him that men should desire him. For, behold, the kingdom of God is within you. The Founder of it is already within your country, within your city. He is accomplishing the things which were written in the law and the prophets concerning him. And "why do ye not discern the signs of the time?"1

22. And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it.

1 This interpretation agrees better with the context than that which is preferred by Schleusner and others: viz. the kingdom of God is not an outward, but an inward thing: Est in animo

vestro.

23. And they shall say unto you, See here, or see there: go not after them, nor follow them.

24. For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

25. But first must he suffer many things, and be rejected of this generation.

26. And as it was in the days of Noe, so shall it be also in the days of the Son of man.

27. The did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark: and the flood came, and destroyed them all.

28. Likewise also, as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded:

29. But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed

them all.

30. Even thus shall it be in the day when the Son of man is revealed.

31. In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away; and he that is in the field, let him likewise not return back.

32. Remember Lot's wife.

33. Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.

34. I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left.

35. Two women shall be grinding together; the one shall be taken, the other left.

36. Two men shall be in the field; the one shall be taken, and the other left.

37. And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

The general purport of this discourse is to declare, first, the certainty of those things which awaited the Jewish people: and, next, to leave for the christian disciples a timely warning, how they might save themselves from that untoward generation. And our Lord rebukes the thoughtlessness, indifference, and unbelief which should generally prevail, in terms which are but too applicable to all times, as well as to the destruction of Jerusalem.

How was it in the days of Noah? God had revealed his intention to destroy the world which he had made. He had communicated his purpose to Noah. For a long season the ark was preparing, which was itself an admonition: a practical admonition, enforcing the remonstrances which Noah, being a preacher of righteousness, was uttering. Yet they did eat, they drank, they married, and were given in marriage, until the day when Noah entered into the ark, and the flood came and destroyed them all.

2

So in the days of Lot. God declared his purpose to that just man, and in mercy to him would have delivered all that belonged to him. Warned by the angel, (Gen. xix. 14,) "Lot went out, and spake unto his sons-in-law, which married his daughters, and said, Up, get ye out of this place; for the Lord will destroy this city. But he seemed as one that mocked unto his sons-in-law." So they did eat, they drank, they planted, they builded. But the same day that Lot went out of Sodom, it

2 See 2 Pet. ii. 5.