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August 25: “The Brazen Serpent” by Joseph H. Jones

25 August, 2013 in August 2013 by archivist | No comments

An excerpt from The Brazen Serpent, by Joseph Huntington Jones provides our Lord’s Day sermon today. Rev. Jones, as you will remember from yesterday’s post, was a close friend of the Rev. Ashbel Green. Dr. Green entrusted his autobiography to Rev. Jones, that he would see it through to publication after Green’s death.

The Brazen Serpent is, as it turns out, a work addressed to children. As such it provides an excellent example of the quality and caliber of nineteenth-century Presbyterian literature for the juvenile audience. The book was published by the Presbyterian Board of Publication, an agency at that time of the Old School wing of the Presbyterian Church in the U.S.A., being published in 1864, just five years before the reunion of the Old School and New School division. What follows is excerpted from the first chapter of the book. A link to the full work follows at this end of this post. Please consider reading this together with your own children.

THE BRAZEN SERPENT, by Joseph Huntington Jones.

We read in the twenty-first chapter of the book of Numbers, that when the Israelites had been bitten by fiery serpents, Moses made of brass an image of this serpent and put it on a pole, and then whoever looked to this brazen or dead serpent was cured of the bit of the living one. There is something very astonishing here. In the history of diseases and remedies there is nothing like it, and had it not been explained to us by him who appointed it, we should be just as much perplexed to understand it as the Jews are. They cannot imagine why Moses should have been instructed to cure his dying brethren by such a simple thing, which, if it affected them at all, would be presumed to make them worse. The very last object at which a man, mortally wounded by a poisonous serpent, would wish to look, or from which he would expect relief, would be an image of the creature that had bitten him. To explain this wonder, and help us to see the use of it to us as well as to them, I will first recount what Moses did to heal his suffering brethren, and then tell you why God directed him to do it, in this particular way.

Most of my young readers, I presume, are familiar with the remarkable history of the children of Israel in Egypt; of the way in which they were brought out of it; and of their wandering forty years in the wilderness. If those of you who understand geography, will take some good map of this region which has the way the people traveled marked out upon it, you will see that, although they traveled probably more than a thousand miles up and down in this desert country, yet the distance in a straight line is less than three hundred. They were now come to Mount Hor, and had they been permitted to go forward in a direct course, their way would have been short. But to this the king of Edom would not consent, as they would have gone across his territory. This was very provoking, because it compelled them to travel back the very way they had come several days, and through a country that was extremely rough and dreary. It is not at all surprising that the people should have been greatly vexed with this most perverse and disobliging king, who had given them so much needless trouble; but it was not to be helped. He had a right to forbid them, and it was their duty to submit. So they turned about and followed the pillar of cloud and fire; but with such an angry and rebellious temper, that they murmured not against Moses only, but against God. “Wherefore,” said they, “have ye brought us up out of Egypt to die in this wilderness?”

. . . But some of my young readers will say, We do not understand it, after all. We cannot see any resemblance between those poor Hebrews in the wilderness, bitten by the fiery serpents, and ourselves. We have not been bitten, and have no disease in our bodies that should make us afraid, or that gives us any pain. And even if we had, we do not think that we could be cured by looking to Jesus Christ. That is very true, children, in one sense; and your bright eyes, red cheeks, and healthful looks are pleasant tokens that you are well and happy. But this is not all of the truth; you are in health and full of joy and hope now, but it will not be always so. Many of the children who read this little book have buried a beloved parent; some lost their mother, some have no father, and others have neither. In a few years, all of you, their children, will be called to follow them; and what is the cause of this? Why do not persons live for ever here, without becoming old, wrinkled, and gray-haired, and losing their strength, hearing, and eyesight? Why have people, in past ages, with but two exceptions, all gone out of the world by dying? Who do they, soon or late, as certainly die as all the Israelites did who were bitten, before the lifting up of the serpent? Let us go to the apostle Paul for an answer. “By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.” Here, then, my dear children, you will see that sin has done the same thing for us, that the fiery serpents did for the Hebrews. It has made us all liable to the death of our bodies, and what is infinitely worse, to the everlasting loss of our souls. This is one point of resemblance.

Another, not less obvious and striking, is the way of escape. As the Israelites could do nothing to save their bodies from death, neither can we do anything for the salvation of our souls. If left to ourselves, in spite of all our works, we shall as certainly lose our souls as the Hebrews would have lost their lives. And in this we notice a second point of resemblance. We are like them in being utterly helpless.

A third is, that as they obtained a cure by looking to the brazen image; so do we receive salvation by looking to Christ. The Saviour does not use the precise words of Moses, and tell us to look to him, but he says, Believe. “As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life.” We see, then, that the great design of God, in adopting this way of curing the bitten Hebrews, was to teach us faith in Christ. Now, a great many people suppose that this is a subject so obscure and hard to be understood, that it is never worth our while to say anything to children about it. But in this little story from the writings of Moses, as explained by the Saviour, it is made so plain that few, if any, children who are able to read, can fail to comprehend it as well as their parents.

And I would now ask my little readers three simple questions that I think they can nearly all answer, and which will show how far the story is understood. And first, What was there in the condition of the Israelites that made it necessary for Moses to lift the serpent on the pole? You tell me, at once, they were in such a dangerous state that multitudes would have died without it. This is correct; you have given the true answer; and this, let me tell you, is the first part of faith in Christ. It is to feel ourselves to be in such a deplorable state, on account of our sins, that we must perish without help.

My next question is, Why did these poor, suffering Israelites look to this brazen image on the pole? Why did they not apply to their physicians, or try to cure themselves? You tell me immediately, because they knew that they would die if they did, and that if they were healed at all, it must be done by turning their eyes to this brazen saviour. True, this is the very answer I wished you to give, and this is the second element of faith in Christ. It is a persuasion that if we are saved at all, our help must come from Christ; that “there is none other name under heaven given among men, whereby we must be saved.” I think, then, you understood this part as well as you did the other.

My third question is, What were their feelings and thoughts when they first lifted their eyes to the image? They felt persuaded, you answer, that if they looked, they would certainly be relieved, no matter how badly they were bitten, or how desperate their bodily condition. Exactly so, children, and this very feeling makes up the remainder of saving faith. It is a conviction, that if we do rely on Christ to save us, he is able, and willing, and ready to do it, the very moment we believe. This is faith, all about it that any of you need know; it is what any of you can know; and, let me add, it is what you all must know, or you will as certainly perish as the Israelites would have died, but for looking to the brazen image.

The Brazen Serpent; or, Faith in Christ Illustrated, by Joseph Huntington Jones. Philadelphia: Presbyterian Board of Publication, 1864. To download this book in PDF or other digital formats, click here.

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August 24: Joseph Huntington Jones

24 August, 2013 in August 2013 by archivist | No comments

Ashbel Green’s Editor and Friend

Joseph Huntington Jones, D. D., the brother of Judge Joel Jones, was born in Coventry, Connecticut, on August 24th, 1797. He graduated at Harvard University, in 1817. For a time he was employed as Tutor in Bowdoin College, Maine. He completed his theological studies at the Princeton Theological Semi­nary; was licensed as a probationer, September 19th, 1822, by the Presbytery of Susquehanna, and was, by the same Presbytery, ordained as an evangelist, April 29th, 1824.

On June 1st, 1824, he began his labors in the Presbyterian Church at Woodbury, New Jersey, and was soon installed as pastor of that church. Here he labored with very great success. At the same time he also supplied the feeble church at nearby Blackwoodtown, which shared the blessing enjoyed by that of Woodbury. In 1825 he was installed as pastor of the Presbyterian Church at New Brunswick, New Jersey. Here he remained for thirteen years, proving himself to be “a workman that needeth not to be ashamed.” His ministry was honored of God by at least three seasons of religious awakening.

In 1838 he became the pastor of the Sixth Church, in Phila­delphia, and continued so for twenty-three years, his efforts being crowned with a manifest blessing. From 1861 to 1868 he was Secretary of the Relief Fund for Disabled Ministers, in which capacity he did a noble work, for which he deserves the lasting gratitude of the Church. He died on December 22d of 1868.

Dr. Jones was an exemplary Christian, an in­structive preacher, a faithful pastor, an interesting writer, and a gentleman of great urbanity of manner and suavity of disposition.

Of his principal work, often referred to as The Effects of Physical Causes on Christian Experience,’’ Dr. J. W. Alexander wrote, “It is a valuable and entertaining book.” Rev. Jones must have been a close friend and associate of the Rev. Ashbel Green, for it was to Jones that Green turned for the task of bringing Green’s autobiography to the press. Rev. Jones also wrote a history of the 1837 revival at New Brunswick, and several sermons of his were published as well.

 

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July 7: Questions and Counsels, by Dr. Ashbel Green

7 July, 2013 in July 2013 by archivist | No comments

greenAshbelDuring the time that Dr. Ashbel Green was serving as the president of the College of New Jersey (later Princeton University), there was a revival, which occurred during the winter of 1814. Dr. Green wrote a Report on the matter for the school’s Trustees, titled “Revival of Religion in the College,” and this Report can be found in Green’s Autobiography, as Appendix H, pp. 619-622.

As important as that Report is, what is of greater importance are the questions and counsels that Dr. Green provided the students during the time of this revival. That is the material presented in our post this Lord’s Day, and I pray you will find it useful.

These Questions and Counsels were Green’s response and direction, offered to the students. As noted in preface to his advice, “The estimate made by the religious public of the instructions given during the revival by Dr. Green, was afterwards shown in their being published by the Tract Society in the form of a tract, entitled ‘Questions and Counsels given by Dr. Green.’ It is believed that the ministry have found few of that society’s excellent publications more useful in seasons of revival than this discriminating and judicious tract of Dr. Green.”

If I may make the suggestion, after reading this, you may find it profitable to make a copy to insert in your Bible, for future reference and reminder.

QUESTIONS AND COUNSELS FOR THE STUDENTS OF NASSAU HALL,
Who hope that a work of saving grace has been wrought upon their hearts.

QUESTIONS.
1. Have you seen yourself to be, by nature and by practice, a lost and helpless sinner? Have you not only seen the sinfulness of particular acts of transgression, but also that your heart is the seat and fountain of sin?—That in you, naturally, there is no good thing? Has a view of this led you to despair of help from yourself? To see that you must be altogether indebted to Christ for salvation, and to the gracious aid of the Holy Spirit for strength and ability rightly to perform any duty?
2. On what has your hope of acceptance with God been founded? On your reformation? on your sorrow for your sins? on your prayers? on your tears? on your good works and religious observances? Or has it been on Christ alone, as your all in all? Has Christ ever appeared very precious to you? Do you mourn that he does not appear more so? Have you sometimes felt great freedom to commit your soul to him? In doing this (if you have done it) has it been, not only to be delivered from the punishment due to your sins, but also from the power, pollution, dominion, and existence of sin in your soul?
3. As far as you know yourself, do you hate, and desire to be delivered from all sin, without any exception of a favourite lust? Do you pray much to be delivered from sin? Do you watch against it, and against temptation to it? Do you strive against it, and in some good degree get the victory over it? Have you so repented of it as to have your soul really set against it?
4. Have you counted the cost of following Christ, or of being truly religious? That it will cut you off from vain amusements, from the indulgence of your lusts, and from a sinful conformity to the world? That it may expose you to ridicule and contempt, possibly to more serious persecution? In view of all these things, are you willing to take up the cross, and to follow Christ, whithersoever he shall lead you? Is it your solemn purpose, in reliance on his grace and aid, to cleave to him, and to his cause and people, to the end of life?
5. Do you love holiness? Do you love a holy God, and because he is holy? Do you earnestly desire to be more and more conformed to God, and to his holy law? To bear more and more the likeness of your Redeemer? Do you seek, and sometimes find, communion with your God and Saviour?
6. Are you resolved, in God’s strength, to endeavour conscientiously to perform your whole duty—to God, to your neighbour, and to yourself? Do you perform common and relative duties conscientiously, as part of the duty which you owe to God?
7. Do you make conscience of secret prayer daily? Do you sometimes not feel a backwardness to this duty? Do you at other times feel a great delight in it? Have you a set time, and place, and order of exercise, for performing this duty?
8. Do you daily read a portion of the whole Scriptures, in a devout manner? Do you love to read the Bible? Do you ever perceive a sweetness in the truths of holy Scripture? Do you find them adapted to your necessities, and see, at times, a wonderful beauty, excellence, and glory in God’s word? Do you make it the man of your counsel, and endeavour to have both your heart and life conformed to its doctrines and requisitions?
9. Have you ever attempted to covenant with God? To give yourself away to him, solemnly and irrevocably, hoping for acceptance through Christ alone; and taking God, in Christ, as the covenant God, and satisfying portion of your soul?
10. Does the glory of God ever appear to you as the first, greatest, and best of all objects? Do you desire to promote the glory of God, as the chief object of life?
11. Do you feel a love to mankind—such as you did not feel before you became religious? Have you a great desire that the souls of men should be saved, by being brought to a genuine faith and trust in the Redeemer? Do you love God’s people with a peculiar attachment—because they bear their Saviour’s image, and because they love and pursue the objects, and delight in the exercises, which are most pleasing and delightful to yourself? Do you, from your heart, forgive all your personal enemies, and refuse to cherish or entertain any sentiments of hatred or revenge? If you have injured any person, have you made reparation; or are you ready and willing to make it?
12. Do you feel it to be very important to adorn religion, by a holy, exemplary, amiable, and blameless walk and conversation. Do you fear to bring a reproach on the cause of Christ? Does this appear to you extremely dreadful? Are you afraid of backsliding, and of being left to return to a state of carelessness and indifference in religion?
13. Do you desire and endeavour to grow in grace, and in the knowledge of Christ your Saviour, more and more? Are you willing to sit at his feet as a little child, and to submit your reason and understanding, implicitly, to his teaching; imploring his Spirit to guide you into all necessary truth, to save you from all fatal errors, to enable you to receive the truth in the love of it, and to transform you, more and more, into a likeness of himself?

COUNSEL.
1. Remember that these questions are intended to point your attention to subjects of inquiry the most important. Do not, therefore, content yourself with a careless or cursory reading of them. Read and deliberate, and examine yourself, closely, on the questions under each head; and let your heart be lifted up to God, while you are considering each particular question, in earnest desires that he may show you the very truth. You cannot ordinarily go over all these questions at one time. Divide them, therefore, and take one part at one time, and another at another. But try and go over the whole in the course of a week; and do this every week for some months. When you find yourself doubtful or deficient in any point, let it not discourage you; but note down that point in writing, and bend the attention of your mind to it, and labour and pray till you shall have made the attainment which will enable you to answer clearly. It is believed that you cannot fail to see how each question ought to be answered.
2. Remember that secret prayer, reading the word of God, watchfulness, and self-examination, are the great means of preserving comfort in religion, and of growing in grace. In proportion as you are exact and faithful in these, such, usually, will be your inward peace, and the safety of your state. Unite them all together, and never cease to practise them while you live. Think often of the character of Enoch, and try to walk with God. Read Mason’s little book on Self-knowledge; I recommend it as excellent.
3. Besides the Bible, have constantly in reading, at your leisure hours, some author of known piety and excellence. Read Owen’s works, Baxter’s Saints’ Rest, Doddridge’s works, Watts’s works, Witherspoon’s works, Newton’s works, Scott’s works, Venn’s Whole Duty of Man, The Christian Observer, &c. &c.
4. Do not suppose that any evidence which, at present, you may think you possess, of a gracious state, will release you from the necessity of maintaining a constant vigilance in time to come; nor from repeated examinations and trials of yourself even to the end of life. Many marks and evidences of a gracious state are set down by pious writers. But they must all come to this—to ascertain what is your prevalent temper and character—whether, on the whole, you are increasing in sanctification or not? If you are, you may be comforted; if not, you have cause to be alarmed. It is only he that endureth to the end that shall be saved.
5. I think it of very great importance to warn you not to imagine that true religion is confined to the closet or to the church; even though you apprehend that you have great comfort and freedom there. Freedom and comfort there are, indeed, most desirable; but true religion reaches to every thing. It alters and sweetens the temper. It improves the manners. It goes into every duty, relation, station, and situation of life. If you have true religion, you will have a better spirit, you will be better sons, better scholars, better friends, better members of society, and more exemplary in the discharge of every duty; as the sure consequence of this invaluable possession. And if your religion does not produce these effects, although you may talk of inward comforts, and even of raptures, you have great reason to fear that the whole is a delusion, and that the root of the matter is not in you. “Herein (said the Saviour,) is my Father glorified, that ye bear much fruit, so shall ye be my disciples.”
6. Be careful to avoid a gloomy, and to cherish a cheerful temper. Be habitually cheerful; but avoid levity. Mirth and laughter are not always sinful; but let your indulgence in them be clearly innocent, not very frequent and never of long continuance. Be very humble. Be not talkative. Before experienced Christians be a hearer, rather than a talker. Try, in every way, however, to promote religion among your relatives and friends. Win them to it, by your amiable temper and exemplary deportment. “Flee youthful lusts.” Shun every excitement of them. Guard against dissipation: it extinguishes piety. Be not disconcerted by ridicule and reproach. Your Saviour bore much of these for you. Think of this, and be ashamed of nothing so much as being ashamed of him. Trust in his protection, live to his praise, and you will spend eternity in his blissful presence.

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July 6: Ashbel Green

6 July, 2013 in July 2013 by archivist | No comments

greenAshbelWe could talk about the usual biographical information, like the fact that Ashbel Green was born on July 6, 1762, in Hanover, Morris county, New Jersey. Or that Green, at the urging of his mentor, Dr. John Witherspoon, accepted a call to serve as pastor of the Second Presbyterian Church of Philadelphia. Or we could even discuss how, by some accounts, it was Green’s motion at General Assembly that eventually led to the formation of the Princeton Theological Seminary.

But I think it is more telling of the character and worth of a pastor to hear just what sort of man he was. And who better to tell us that information than his close associate, the Rev. Jacob J. Janeway, who first served as his associate pastor and then remained a close friend until the day that Rev. Green died, on May 19, 1848. Dr. Janeway writes:—

“In imitation of his teacher, Dr. Witherspoon, for whom he always entertained a high veneration, he observed the first Monday of every month as a day of fasting, humiliation, and prayer. At what time he commenced this practice I do not know. The fact first came to my knowledge in 1802, when, during the prevalence of the yellow fever in Philadelphia, we were both staying at Mr. Ralston’s country seat, Mount Peace, from which we went on the Sabbath and preached to that portion of our people, who were willing to assemble in the church. He had, it is probable, commenced the habit years before; and I think he continued it till the close of his life.”

“Three times in the day, he retired to converse with his Heavenly Father, by prayer and supplication, thanksgiving and praise. His love for social prayer was manifested by his inviting his ministerial brethren to meet at his house every Monday morning for the purpose of reading the Scriptures, offering united prayer to God, and singing His praises.”

“His piety prompted him to acts of charity. He was ready, according to his ability, to relieve the needy, and aid in the accomplishment of all benevolent purposes. He settled in his mind what proportion of his income he ought to consecrate to benevolent purposes. One tenth he deemed the proper proportion for himself. On occasions he went beyond this rule. Warmly attached to the Theological Seminary at Princeton, and ardently desiring its enlargement and prosperity, he purchased and gave to the Trustees two acres of ground additional to what they held, for that valuable institution.”

Or for a different take on Dr. Green’s life and ministry, we might turn to an interesting volume, acquired last year by the Historical Center, namely Recollections of Useful Persons and Important Events, within Seventy Years, by the Rev. S.C. Jennings, D.D. [Vancefort, PA: J. Dillon & Son, 1884]. Rev. Jennings was a member of the Presbytery of Pittsburgh (PCUSA), and over the term of his long life apparently had opportunity to meet and get to know just about everybody in early nineteenth-century Presbyterianism. Here are his recollections regarding the Rev. Dr. Ashbel Green, the prominent Philadelphia pastor who was so instrumental in the establishment of the Princeton Theological Seminary:—

Ashbel Green [1762-1848]“Dr. Ashbel Green was chaplain to Congress during the Revolutionary war, and was once a pastor in Philadelphia. He was for a time President of Princeton College, New Jersey; which position he resigned, and was elected Moderator of the General Assembly in 1824, where I heard him deliver the opening sermon the next year with a good deal of vigor and oratorical power. He became the editor of the Christian Advocate, a sound, conservative monthly magazine, which had great influence in the Church, though the editor was not so severe in his condemnation of error as some when the troubles were brewing which divided the Presbyterian Church. He was paternal and mild. In person he was rather large, with full face and swarthy complexion, wearing his diminished hair (not entirely gray) somewhat long. Though I had often seen him at the Princeton Seminary, I found when in the Assembly with him in 1834, that he was enfeebled. He sat thoughtfully and moved his face as though he was chewing, and yet I believe he eschewed the vile stuff—tobacco.”

Words to LIve By:
A life of prayer. Every one of God’s dear children who have ever truly accomplished anything in His kingdom, are found to be those who placed a great emphasis on prayer and made a regular habit of it in their lives. A life of prayer exhibits, first and foremost, a dependence upon our heavenly Father.  Note the examples of the Psalmist, who rose early to pray (Ps. 5:3) and Jesus, who also rose early to pray (Mk. 1:35). Our time with the Lord in prayer should come first, because truly it is the most important thing we can do each day; because it orders and sets the tone for each day; and because, if delayed, it is all too quickly crowded out by both the regular and unexpected concerns the day may bring.

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May 19: A Sermon by Rev. Ashbel Green

19 May, 2013 in May 2013 by archivist | No comments

greenAshbelBorn in Hanover Township, New Jersey on July 6, 1762, Ashbel Green grew to become one of the more notable Presbyterians in the early years of this nation. During the Revolutionary War, he served with the New Jersey militia. Following the War, he studied theology under the Rev. John Witherspoon and graduated from the College of New Jersey (later Princeton University) in 1783.  From 1792 to 1800, he served as Chaplain for the U.S. House of Representatives. And from 1812 to 1822, he served as President of the College of New Jersey. Rev. Green, who was closely tied to the establishment of the Princeton Theological Seminary, died on May 19, 1848.

Today’s sermon comes from a volume of Rev. Green’s, titled Practical Sermons, published in 1834.

SERMON.

CHRIST A ROCK.

1 Cor. 10:4 – “For they drank of that spiritual rock that followed them, and that rock was Christ.“

By figurative representations some of the most important instructions of divine revelation are communicated. Under the typical dispensation of Moses especially, there was scarcely any public act, occurrence or institution, which did not import more than at first appeared; and while it served some obvious present purpose, did not point also to some more remote and hidden, but yet more spiritual and important object or end. This spiritual signification of the ancient Jewish symbols, though it was often perceived, and was highly beneficial to the believing Israelites, was not intended merely, nor perhaps principall, for their benefit. It is under the gospel dispensation that the intention of all the types is most clearly unfolded; so that by viewing them in retrospect, and with the advantage derived from the light of the gospel, more may be discovered by a Christian than could be known to a Jew.

To aid us in this useful investigation, the inspired writers of the New Testament often become our teachers and guides. They frequently advert to the Hebrew scriptures for the illustration and enforcement of what they deliver: and thus by a kind of double revelation, the wisdom of God is most conspicuously displayed, the faith of believers most powerfully confirmed, the beauty of sacred truth most engagingly exhibited, and its whole design most fully accomplished. Among innumerable passages which show the truth of this representation, the text [1 Cor. 10:4] is one of the most striking.

The apostle labours in the context to excite a holy circumspection in the Corinthian Christians, lest slighting or misimproving their peculiar privileges, they should lose the blessings which these privileges were calculated to convey. With this view, he points their attention, both for encouragement and warning, to the history of the people of Israel under the conduct of Moses in the wilderness. Speaking, in this connexion, of the miraculous supply of water which followed them on their journey, he denominates it “spiritual drink;” and then to explain the reason of his giving it this appellation, he says—”For they drank of that spiritual rock that followed them, and that rock was Christ.” By a figure of speech, too frequent in its use and too obvious in its import to be misapprehended, the people are here said to have drunk of the rock that followed them, instead of the water which flowed from it; and comprehensive metaphor which is used, when the apostle affirms that this rock was Christ.

To unfold the intention of this metaphor, and explain and apply the design of the whole expression, is the object of the present discourse. In doing this, it will be useful, in order to avoid the danger of torturing the figurative language of the inspired penman to a meaning foreign to his own, to consider attentively the spiritual truth intended to be conveyed; to state this truth distinctly and summarily at once; and then to recall the sensible images, only for the purpose of illustration or enforcement. Agreeably to this, let it be carefully remarked, that there are three distinct things comprehended in the type we consider. First,—The rock, which was the source, or fountain, from which the water flowed: Secondly—The streams themselves, by which the thirst of the people was allayed, and their strength invigorated: Thirdly—The ultimate object for which the whole was done; namely, to conduct the Israel of God to the promised land. Now, as the apostle asserts that this rock was Christ, I think the propositions of evangelical truth corresponding to the sensible and temporal things just stated, are plainly the three following—

I. That the believer’s hope of salvation must derive its very origin from Christ Jesus, or be placed on him alone.
II. That a resort must constantly be made to the never-failing fulness of the Saviour, for all those supplies of grace and strength, which are necessary to refresh and invigorate the Christian, in his passage through the world.
III. That the ultimate design, and the sure result of all, is, that the faithful disciple of Christ shall at length possess the heavenly inheritance. Read the rest of this entry »

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