Again-we are to go on, by faith in the Holy Spirit-these are primary truths, clearly and essentially necessary,-do not despair,-trust in a covenant God-trust in him, and he will perfect his work eventually. St. Paul says, “I can do all things through Christ which strengtheneth me; "1 when we can conquer self, we can conquer all things. Hallowed be thy name; by ourselves-by all the worldthis is the prevailing wish of every individual who knows what the will of God is-" thy people shall be willing in the day of thy power."2

1 Phil. iv. 13.

2 Psalm cx. 3.

Morning, December 9, 1821.

SERMON XXIII.

CHRIST THE DESIRE OF ALL NATIONS.

And I will shake all nations, and the desire of all nations shall come and I will fill this house with glory, saith the Lord of Hosts.-HAGGAI II. 7.

THE Jews, at this time were engaged in the building of the second temple. There were many among them, who, remembering the glory of the first, were led to conclude, that it would never be equalled by the second. The first, it is true, contained many things that were entirely lost, and, in magnificence and extent, it surpassed the second: but, notwithstanding, God says, yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land and I will shake all nations, and the desire of all nations shall come and I will fill this house with glory, saith the Lord of Hosts." verses 6 and 7. He tells them, that the glory of the second should

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exceed that of the first. There is but one solution to be given to this prophecy, for, in many respects, the second was, in fact, not equal to the first. How then was the glory of the second to surpass that of the first? It was to be infinitely greater, as appears, when we contrast the type with the anti-type. The altar-the gold-the utensils-and building of the first, were indeed magnificent, but they were only typical whereas God honored the second in his own person. "And I will shake all nations, and the desire of all nations shall come and I will fill this house with glory, saith the Lord of Hosts." Many calamities were to precede, but they should eventually promote the kingdom of Christ. Sacred and profane history, in detailing the judgments that visited the earth, proves, that out of these troubles blessings emanated to the church. Alexander was primarily to be considered a minister of vengeance, in the hands of God, to punish the nations; but, in another sense, as he occasioned the spread of the Greek language, he laid the platform upon which God should build his church. The prophecy of the text is fulfilling, and shall so continue, until the last soul shall be ransomed, and the gates of heaven and hell shall be closed for ever. The promise is, that the kingdoms of this world shall become

the kingdoms of our God, and of his Christ; and then only shall the prophecy of the text be fulfilled. The Saviour is prophesied of, as the King of Zion, but he is also the King of all nations. He is called "the Desire of all Nations," because infinitely and essentially desirable in himself, comprising infinite and essential worth, and at the same time the source of infinite

blessings to all: "in thy seed (said God to Abraham) shall all the families of the earth be blessed." This is a scriptural explanation of the text, which leads us to the consideration of four things.

I. TO JESUS CHRIST, AS A DIVINE PERSON. II. TO JESUS CHRIST, IN HIS MEDIATORIAL

GLORY.

III. TO ONE WHOM NOT ONLY ALL NATIONS,

BUT ALL PERSONS STAND IN NEED OF.

IV. TO ONE, WHO WILL EVENTUALLY MAKE HIMSELF KNOWN TO ALL NATIONS, NOT ONLY AS THE DESIRABLE OBJECT, BUT THE ONLY DESIRABLE OBJECT.

I. The text leads us to the contemplation of JESUS CHRIST, AS A DIVINE PERSON. This is not a truth which is, as it were, taught in Scripture clandestinely (if I may be allowed. the expression); but one which pervades the Bible, from one end to the other. Why, then,

it may be asked, is it not universally received? Because men will not abide by the truth of God, but lean to their own understandings. The Socinians talk of reason, but they are most irrational. Were a child to oppose its own reasoning, and to presume to charge its father with falsehood, would you not say the child was irrational? Their conduct is infinitely more so; they assume to themselves, however, the exclusive claim to rationality. Now, where is the reasonableness of their assertions? God, who has conferred the gift of reason upon man, could never require man to do anything unreasonable. Revelation does not set aside human reason, but assigns to reason its proper province. A reasonable being ought always to be able, if he acts consistently, to assign a why and a wherefore, for all he does. If asked, then, why he believes Christ is God; his answer is, because God says so-and it is the sublimest exercise of reason, to believe implicitly eternal truth. There are several kinds of evidence; but, in this, we have peculiarly to do with written testimony; to confine ourselves strictly "to the word and to the testimony." The judge in human affairs, when giving his charge to the jury, directs their attention exclusively to the evidence,