Use 3. Examination. What kind of temper have we ? There are ' children of this world,' Luke xvi. 8. The world is their own mother, they love to lie hanging on the dugs and teats. And there is a spirit called ' the spirit of the world,' 1 Cor. ii. 12, a genius that suiteth with present conveniences ; there is ' their portion,' Ps. xvii. 14 ; ' Their names are written in the earth,' Jer. xvii. 13 ; that is their happiness. The nature of the world's sons is all for the lusts of the flesh, the lusts of the eye, and the pride of life ; to go fine, to feed high, to shine in worldly pomp, afi'ect honours and great places. Too many christians are ba})tized into this spirit. There is a use of the things of this world, but we should use them with fear; they cannot smell the rose of the field, Christ hath no scent or savour. Oh ! it is a sad character to be a child of this world ; one that hath the nature of the mother in them, one of the worlds breed. A child of God is a pilgrim and stranger : Ps. cxix. 19, ' I am a stranger in the earth.' Abraham purchased but a sepulchre ; that is all the faithful can lay claim to on earth. He looketh on himself as born and bred in another land ; his mother is a princess, the bride, the Lamb's wife ; and his Father is in heaven ; he is in the world, but not of the world.
Use 4. Comfort. Christ is apprehensive of your danger. All trials you meet with do either better your hearts or hasten your glory. Christians must exi)ect danger, but need not fear it. Formido suhlata est, non pugna. You are not absolutely freed from molestations of the world, but you have a sanctified use of them : John xvi. 33, ' These
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things have I spoken unto you, that in me ye mi-ght have peace ; in the world ye shall have tribulation : but be of good comfort, I have over- come the world.' The victory consisteth not in not suffering and not fighting, but keeping what we fight for : 2 Tim. iv, 18, ' The Lord shall deliver me from every evil work ; ' not from the lion, but sin.
Use 5. The example of Christ. When we die, let us be mindful of the danger of our relations that we leave behind us, our families, church, ministry ; commend them to God. Dying christians should be best at the last ; dying Moses left a song. Do not leave the world without a testimony of your love and zeal : 2 Peter i. 14, 15, ' Knowing that shortly I must put off this my tabernacle, even as our Lord Jesus Christ hath showed me. Moreover, I will endeavour that you may be able after my decease to have these things always in remembrance.'
SERMON XVI.
And noiu I am no more in the ivorld, hut these are in the ivorld, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are. — John XVIL 11.
Secondly, I come to the compellation of the party to whom the prayer is made, ' Holy Father.' This compellation is to be observed. Titles of God in scripture are suited to the requests made to him ; as 2 Thes. iii. 16, ' The God of peace give you peace always by all means.' So Rom. XV. 5, ' The God of patience and consolation grant you to be like-minded one towards another.' He prays for brotherly forbearance and sweetness.
In the several paragraphs of this chapter, Christ speaketli to his Father in a different style, according to the nature of the address. Ver. 1, 5, it is ' Father ' only ; in ver. 28, it is ' righteous Father,' because of the truth and equity which he observeth in his gracious dispensa- tions ; and here it is ' holy Father.' When he beggeth things suitable to his commutative justice, then it is ' righteous Father ;' but when he asketh things suitable to his holiness, it is ' holy Father.' Certainly it is a great relief to faith in prayer to pitch upon such a name and title in God as suiteth with the nature of the request ; it begetteth a confidence that he both can and will do us good. When we call a man by his name, he will look about upon us ; and when we ask things according to his nature, he will pity us.
But why doth Christ use this title at this time?
I answer — Some take holiness more largely, for the general goodness and perfection of the divine essence ; a branch of which is his veracity or truth in keeping promises ; and conceive the argument thus : the holy God cannot break his word, nor be stained with any unfaithful- ness ; therefore unless God should deny himself, he will ' keep them through his own name.' But I rather think it is specially put for his purity. Christ goeth to his Father as a pure fountain of grace, for sanctification for his disciples. Holiness, it is the object of God's