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About Google Book Search Google's mission is to organize the world's information and to make it universally accessible and useful. Google Book Search helps readers discover the world's books while helping authors and publishers reach new audiences. You can search through the full text of this book on the web at |http: //books .google .com/I I DISCOURSES ON VARIOUS SUBJECTS BELATIYE TO THE BEING AND ATTRIBUTES OF GOD, AKD HIS WORKS IN CREATION, PROVIDENCE, AND GRACE. BY ADAM CLARKE, LL.D., F.A.S., Ac Ac VOL.. n. V M*ELRATH A BANGS, 85 CHATHAM^TREET. ■OLD BY J. EMORY k B. WAUGH, NcW'York ,•— TOWAR, J. k D. M. HOOAN, PfUladdphia ; — ARMSTRONG ft plaskitt, Baltimore s — crooker k Brew- ster, Boston; — william Williams, 27i(ica /-^-charles holliday, Cin- dnnati. Stereotyped by Jamea Conner, 1831. y.'> 6r /of ' TABLE OF CONTENTS. ^^ Bemum Page XVII. On the Decalogue, or Ten Commandments, . . 5 XVni. The Lord's Prayer, 40 XIX. The Traveller's Prayer, . 69 XX. Death unavoidable, ........... 87 XXI. Two important Questions answered, 115 XXII. Acquaintance with God ; and the Benefits which result from it, 138 XXm. Love to God and Man; the fulfilling of the Law and the Prophets, 162 XXIV. The Wise Man's Counsels to his Pupil; or the true Method of Giving, Receiving, and Profiting by Religious Instruction, 181 XXV. Christ Crucified, a Stumbling-block to the Jews, and Foolishness to the Greeks, 198 XXVI. Design and Use of Jewish Sacrifices : — that of Christ the only Atonement, 229 XXVn. The Prayer of Agur, 246 XXVIII. The Glory of the Latter Days, 271 XXIX. Some Observations on the Being and Providence ofaGod,. 295 SERMONS. SERMON XVII. ON THE DECALOGUE, OR TEN COMMANDMENTH EXODUS, Chap. xx. ter. 1—17. 1. And Crod spoke aU these words, 6a3ring, 2. I am the Lord thy God, which have brought thee oat of the land (^Bgypl, out of the house of bondage. 3. Thoa flhalt have no other gods befiire ma 4. Thou shalt not make unto thee any graven image, or any lilwnfifKw at uxy thing that is in heaven above, or that is in tl^ earth beneath, or that is in the water under the earth: 6. Thou shalt not bow down thyself to them, nor serve them ; for I the L(»^ thy God am a jealous God, visiting the iniqui^^ of the fathers upon the children unto the third and fourth generation of them that hate m^ 6. And shewing mercy unto thousands of them that love me, and keep my command* ments. 7. Thou shalt not take the name of the Lwd thy God in vain ; fi»' the Lord will noC hold him guiltless that taketh his name in vain. 8. Remonber the sabbath day to keep it hdy. 9. Six days shah thou labour, and do all thy vnak : 10. But the seventh day is the sabbath of the Lord thy God : in it thou shalt not do any work, thou, nor thy sor^ nor thy daughter, thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates : 11. For in six dajrs the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day ; wherefore the Lord Uessed the sabbath day, and hal lowed it. 13. Honour thy father and th^ mother : that thy dajra may be long vpon tho land which the Lord thy God giveth thee. 13. Thou shalt not MIL 14. Thou shalt not commit adultery. 16. Thou shalt not steal ' IC Thoa sfafllt not bear fidse witness against thy neighboar 6 THE TEN COMMANDMENT'S i 17. Thoa shah not ooret thy oaghbomr^B hoofle, tboa ahalt not covet thjneigliboQr'* wife, n Jehovahy He is the Fountam and Cause of all being : there was nothing before Him, for He had no beginning : there can be nothing after Him, for He is eternal, and can have no end. And as He is the cause of all being ; the crea- tor of heaven and earth, as He had already manifested Him* 8 tHE TEN COMMANDUBNTS ; self to this people ; so He is the preseirer of all that He has made. Of all that is good and excellent, He is the cause : without Him nothing is good, nothing holy, nothing strong. He has, from His nature and being, absolute right over all that He has made : and is, necessarily, the Lord and Govern- or of all things, animate and inanimate, spiritual and material. He alone has authority and power to save and to destroy : — to bring into being, or annihilate that whith He has already created. He is the First, and He is the Last : He is the ^Beginning and the End : the Uncreated, Self-sufficient, Om- niscient, Omnipotent, Omnipresent, Creator of all things, and Father of the spirits of all flesh. For His pleasure they are and were created* As they were brought into being by His omnipotent will, so they continue to exist during His pleasure. Under such a Sovereign, man is not left to a state of indife- rence, whether he will obey or disobey ; as if these were in^ different things* He must obey and shew his allegiance, if he regard his own welfare : he may disobey, and shew there- by his spirit of rebellion : and thus, the postherd of the earth enters the lists with the Almighty. In subjection and obe- dience, all good is secured : in disaflection and rebellion, all good is forfeited. Man may chuse life or death, — a blessing or a curse : and, according to his choice, for God compels nothing on this head, will be his state in time and eternity ; a state of misery or a state of happiness ; and both ineffable. A just consideration of this subject is imperious on man : and why? God made him. He is Jehovah, and governs all things : and obedience to His will is the highest interest of man. But, in addition to His right over them, as Creator and Sovereign, He says, / am thy God ; — 'xrh^ Eloheyca, There is something in the term rs^rh» Elohim, that is pe- culiarly interesting to man. It is allowed by wise and learned men, to signify, God in covenant with man : — God having undertaken to raise man from his fall, and restore him from ski, degradation, and misery, to that state of glory, ho- liness, and excellence, from which he had fallen. And, in- deed, all this is impUed in the bare idea of God ; — the Good One; — the best of Beings;— He who is as benevolent as He is just ; — as beneficent as He is powerful ; — ^He who is the su- preme and satisfying Good of all intelligent beings ; — who^ A DISCOURSE ON EXOD. XX. 1 17. 9 though He be infinitely just, delighteth not in the death of a sinner ; and who, though infinitely perfect and happy, and therefore needing nothing that He hath made, deUghtetii in the salvation of man. He to whom God says, / am thy God^ in this peculiar sense, has reason for eternal exultation. And that He had shewn himself to he God, the good Being, to Israel, he adds : which have brought thee out of the land of Egypt^ out of the house of bondage^ I need not here enter into the ancient history of the IsraeUtes, and of their 430 years servitude in « Egypt, where they were at all times ill used, and towards the latter part of their sojourning there, most cruelly oppressed ; these things are well known. From that land, in which the true God was not acknowledged — ^where they had no means of grace, and no spiritual or intellectual advantage of any kind ; — out of this place of slavery, — this house of hondrmen, God, by a strong and mighty arm, redeemed them ; and was now actually guiding them to a land where they were to eat bread without scarceness ; where God alone should be their King ; — where they were to have the essence oi civil liberty ; — and, with all other good things, the means of grace, and the hope of glory. All these were obligations of the highest kind, and reasons why they should receive His laws immediately from Himself; and take them for the regulators of their heart, and the rule of their conduct There are two points of view under which this Law of God appears both singular and important 1. It is the most ancient code or system of law ever given to man. 2. It was written in alphabetical characters, invented by God himself; as it is most probable that, previously to this, no such characters had been known in the world. 1. It is the most ancient code or system of law ever given to man. All the nations of the earth have been unanimous in the opinion that the frst code of law must have come from heaven : and so necessary was a Divine origin for those laws, to which all were to render obedience, that the great legisla- tors of antiquity were obUged to pretend that from some god or goddess ^ey received, by inspiration, the laws they pro posed to the people, to whatever form of government fliey VOL. II. 2 10 * THE TEN COMMANDMBN'TS ; chose to apply them^ The intercourse which Moses had with Jehovah, Was soon known among all the nations of the East ; — and from them the Greeks and Romans received the in* formation. Hence the pretensions of Numitor among the ancient Romans ; — hycurgus and Sohn among the Greeks ; — Zeratusht or Zoroaster, and Menu, among the Persians ; — and Mohammed among ^e Arabians, But no laws have been proved to be divine and rightly attributed to God, but those given by Moses to the Jews, and by Jesus to the Gen- ' tiles. The oldest record in the world is the Pentateuch, It is the simplest, the purest, and the most comprehensive of all that has ever been delivered to men. Christ's Sermon on the Mount is the Comm^int on the Mosaic code. 2. These laws were written in alphabetical characters, in- vented by God himself; as it is most probable, that before the giving of the two tables of stone written by the finger of Jehovah, there were no alphabetical characters of any kind known to man. In the early ages of the world, letters would have been of little use. Men living then to a great age, and nigh to each other, transmitted instructions down to posterity by word of mouth. This is what is called tradition — i, e* transmitting from hand to hand the facts necessary to be remembered : but when the age of man\became shortened^ when kingdoms and commerce were established, and the inhabitants of the earth were greatly multiplied, and consequently scattered over the face of the earth, then the use of alphabetical writing be- came necessary. And seasonably, as Dr. A. Bayley ob- serves, in supply of this want, we are told, that God, at Mount Sinai, gave unto a chosen people, laws inscribed with His own hand. '* No time seems so proper, from which to date the introduction of letters among the Hebrews as this : for, after this period, we find continual mention of letters, reading, and writing, in the now proper sense of those words : And it shall he when he (the king) sitteth upon the throne of Ms kingdom, that he shall write him a copy of this law, in a BOOK — and it shall be with him, and he shall read therein all the days of his life. Deut xvii. 18, 19. And Moses wrote this Law, and delivered 4t to the Priests, the sons of Levi, Deut xxxi. 9. The first time we meet with any mention of writing, is in Exod. xvii. 14. ; And the Lord said to Moses^ * A DISCOURSE ON EXOD. XX, 1 17. ■ li WRITE this for a memorial in a Book, But it is evident, that either this passage is introduced here, instead of Deut xxv. 17. by way oi anticipation^ or that by die words ncoa frw nut are kethoh zoth zikkaron ba-sephar — <' Write this for a memorial in a book," was intended only a monumentaJ declaration of the defeat of AmaleS^ by Joshua, by some action or symholical representation: for, it is immediately subjoined, And Moses built an altar, and called the name of it ^oi mm YEHOVAH-Nissi — The Lord is my banner, Moses, it is said, twmhvh, was educated in all the wisdom of the Egyptians — in all- the learning of which they were possessed ; but it is manifest he had not learned of them any method of alphabetic col writing, otherwise there had been no occasion for God's act and assistance, in writing the two tables of the Law ; no need of a miraculous writing : had Moses known this art, the Lord might have said to him, as he often does afterwards. Write thou these words, Exod. xxxiv. 27. Write on the stones the words of this law, Deut xxvii. 3. Write ye this song for you, Deut. xxxi. 19. Possibly it might not be going too far to say, that neither letters nor language were a natural discovery ; and that it was impossible for man to have invented either : for, 1. Reason may shew us how near to an impossibility it was that a just and proper number of convenient characters for the sounds in language, should be naturally hit on by any man ; for whom it was easy to imitate and improve, but not to invent, 2, From the evidence of the Mosaic History, it appears that the introduction of writing among the Hebrews was not from man but God. 3. There are no vestiges of letters subsisting in other nations, before the deUvery of the Law on Mount Sinai ; nor then among them, till long after. See Dr. A. Bayley's Four Disserta- tions ; Diss. I. p. 33. That God actually wrote the ten Commandments on the two tables of stone, seems evident, beyond doubt, from the following texts : — ** And the Lord said unto Moses, Come up to me into the mountain, and be thou there ; and I will give thee tables of stone, and a law, and commandments which i have writ- ten, that thou mayest teach them." Exod. xxiv. 12. " And He gave unto Moses upon Mount Sinai, two tables 12 THE TEN commandments; of testimony, tables of stone, written with t:i£ finger or God." Exod. xxxi. 18. ** And Moses went down from the mount, and the two tables of testimony were in his hand ; the tables were written on both their sides. And the tables were the work of God ; and THE writing was the WRif ino of God, graven upon the tables." Exod. zxxii. 15, 16. *^ These words (the ten Commandments) the Lord spake in the mount, out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice : and he added no more : and He wrote them upon two tables of stone.'' Deut V. 22. Nothing can be clearer than these texts; and it seems quite impossible to give them any other meaning than that to which they are applied in the preceding observations : and from them we learn, that alphabetical characters were the in- vention of God ; and that the first piece of alphabetical wri- ting was that of the ten commandmejUSj written by the finger of God on Mount Sinai, upon two tables of stone. The laws delivered on Mount Sinai, have been variously named ; in Deut iv. 13. they are called me^ o^nann isereth hordebarim — the ten words. In the preceding chapter, ver. 5. God calls them ^n'^na dm eth herith my covenant ; t. c. the agreement He entered into with the people of Israel, to take them for His peculiar peo- ple, if they took Him for their God and portion. If ye will obey my voice indeed^ and keep my covenant, then shall ye be a peculiar treasure unto me. And the word covenant here, evidently refers to the laws given in this chapter, as is manifest firom Deut iv. 13. — and he declared unto you His COVENANT, which He commanded you to perform^ even ten COMMANDMENTS. These Commandments have also been called tlie morai. LAW, because they contain and lay down rules for the regula- tion of the manners and conduct of men. Sometimes they have been termed nrnn ha-thorahf the LAW, by way of eminence, as containing the grand system of spiritual in^struction^ direction^ guidance, 6lc, as the radical meaning of thorah signifies. Often it is called the Decalootte, Af»«A«yd$, which is a A DISCOURSE ON GXOD. XX. 1 17. x 13 literal translation into Greek of the o^nam mtp ^^ereth ha- debarinh or ten words of Moses. Among divines these Commandments are generally divided into what they term the first and second tahle. The first table containing the^r^^, second, third, aad fourth Commandments, and comprehending the whole system of THEOLOGY, the true notions we should form of the Supreme Being ; the reverence we owe, and the religious service we should render to Him, The second table containmg the remaining six Command- ments, and comprehending a complete system of Ethics, or moral duties, which man owes to his fellows ; and on the due performance of which, the order, peace, and happiness of so- ciety depend. By this 'division, the first table contains our duty to God : the second, our duty to our Neighbours. This division, which is natural enough, refers us to the grand principle. Love to God and Lodc to man; through which both tables are observed. 1. Thou shalt love the Lord thy God with all thy heart, soul, mind, and strength. 2. Thou shalt love thy neighbour as thyself. On these two havg all the law and the Prophets. Matt xxii. 27 — 40. the first commandment. Against Mental and Theoretic Idolatry, Thou shalt have no other gods before me, ver. 3. ^jfi hp ta^nnH Q^rhn iV nw vh lo yehieh leca Elohim acha* rim dl panai, — " There shall not be to thee, strange gods before, or in the place of me." It is worthy of notice, that each individual is addressed here, and not the people col- lectively — though they are all necessarily included — that each might feel that he was bound for himself, to hear and do aU these words. Moses laboured to impress this personal in- terest on the people's minds when he said, Deut v. 3. " The Lord made this covenant with v^, even us, who are all of us here aHve this day." To us, called Christians, to every one of us, are these words directed also, and to our children and children's children. All are concerned here : the supreme liawgiver utters His commands, not relative to religious rites and ceremonies, but to spiritual and moral duties — duties which we must fulfil both to God and man, if we wish to be B 14 THE TEN COMMANDMENTS ; happy in this world, and in the world to come. We tnust therefore lose sight of the Ritual Law of Moses, in this we are not concerned ; we have to do with that unchangeable moral law, which belongs to all mankind, in all countries, in all states and conditions of life, in all the ages of the world : — given by the Sovereign of heaven and earth, to all the hu- man beings that constitute His subjects and family on the habitable globe. After having recalled to their remembrance His mercy in visiting them in Egypt, and His power manifested in bringing them out of a state of servitude as degrading as it was op- pressive ; and this by a series of acts plainly descriptive of His eternal power and Godhead ; — ^he now commands them to acknowledge no other being as God, but Himself. As the word iD>Ti« a>chartm means strange or strangers^ we may consider it here as implying, thou shalt not acknowledge, not only the strange gods of a strange people, but also, any god or pretended power, with which thou art unacquainted — no one who has not given thee such proofs of his being, power and goodness, as I have done, in delivering thee from the Egyptians — dividing the Red Sea — ^bringing waier out of the rocA:— bringing quails mto the dc^eri— sending manna from heaven to feed thee^ — giving the piUa/r of clotid and of fire, to direct thee in the wilderness by day — to be a light to thee by night — and to cover thee from the ardours of the sun when shining in the might of his strength. By these miracles, God had rendered Himself familiar to them ; they were in- timately acquainted with Him, and the operation of His hands : and therefore, with great propriety. He says, <* Thou shalt have no strange gods before me ;" >» Sp cil panai, or peney — ^in my presence — or in the place of those manifesta- tions which I have made of myself. This commandment prohibits every species of mental idolatry' — ^We must not attempt to form conceptions of the Supreme Being as if confined to form^ to any kind of limits, to any particular space or place : as Jehovah, He is in every respect inconceivable ; — ^no mind can grasp Him ; — ^He is an Infinite Sjnrit ;— equally in every place, and in all points of duration ; — He cannot be more present in one place than an- other, because He fills the heavens and the earth, though the manifestations of His presence may be more in particular V •^ ^ DISCOtJRSC ON EXOD. ZZ. 1 17. 15 places and especial times. His working shews that He ut here and present ; though He would be no less present, were diere no apparent working. He is not like man, though, in condescension to our weakness, He represents Himself often as possessing human mernbers and human affections,. When a thing is said to be done by the finger^ the hand^ or the arm of €k>d, this only points out degrees of power manifested in performing certain works of Tnercy^ providence, deli'Derance^ &C. And these degrees of power are always in proportion to the work that is to be effected. The finger may indicate a comparatiTely slight interference, where a miracle is wrought; but not one that is stupendous. The hand, one where great power is necessary, accompanied by evident skill imd design. And the arm, one in which the mighty power of God comes forward with sovereign, overwheh^, irresistible effect When the shoulder is attributed to Him, it points out His almighty, sustaining power, — maintaining His government of the world, and of His church, — supporting whatever He has made ; — so His heart represents His con- cern for His own honour, for the welfare of His followers, and for the afflicted and distressed. This Divine Being we must sanctify in our hearts > — that is, we must separate all transitory, material, and particularly earthly things, from die notion we form of Him. We cannot conceive what He is, and how He is. It is enough for all the purposes of devotion and faith, that we can acknowledge Him, as the Cause of all being ;— ^infinitely perfect in Himself, — ^needing nothing that He has made, — supporting all his creatures, — ^willing the perfection and happiness of all His in- telligent offspring, for whom He is especially concerned ; for He made man, in His own image, and in His own likeness. But as this God is inconceivably great, holy, just, good, and merciful, how shall we come into the presence of His holiness and justice, seeing we have sinned and have rebelled against Him? It is true, the consideration of His goodness and mercy may encourage us ; but still, what right have we to expect that He will give the preference to the claims of His goodness and mercy, rather than to those of His holiness and justice ? Here the doctrine of a Mediator must come in. Sacrifice was appointed to the Israelites, as the medium of approach to this most awful and glorious Being. That sacri- 16 THE TSN COMMANDMENTS ; idal system was a type of the Incarnation, Passion, Death, and Atonement of our Lord and Saviour Jesus Christ And, as to us there is only one Grod, so there is only one Mediator hetween God and man : we approach, therefore, this Infinite Spirit, through Him who hath lain in His bosom, and hath declared Him, and made Him known to mankind. This commandment also forbids all inordinate attachment to earthly and sensible tMngs : — i. e. tMngs that are 4he ob- jects of our senses, and for the possession of which our appe- tites and affections are intensely occupied. As God is the Fountain of happiness, and no intelligent creature can be happy but through Him, whoever seeks hap- piness' in the creature, is necessarily an idolater, as he puts the creature in the place of the Creator ; expecting that from the gratification of his passions, in the use or abuse of earthly things, which is to be found in God alone. Thus we find, that the first commandment in the Deca- logue, is divinely calculated to prevent the misery of man, and to promote his happiness, by taking hinis off from all false dependence, and leading him to God himself, the Foun-- tain of all good. THE SECOND COMMANDMENT. Against Making and Worshipping Images, Thou shalt not make unto thee any graven imager ver. 4. As the word Sdo pesel, which we translate graven image^ signifies in its root, to hew, carve, engrave, &/C. it may here signify any kind of image, either of wood, stone, or metal, on which the axe, the chisel, or the graving tool, has been em- ployed. This commandment includes, in its prohibitions, every species of idolatry practised in Eg3rpt. For a particu- lar description of the difierent objects of religious worship among the Eg3rptians, I must beg the reader to refer to my Comment on the ten plagues of Egypt, and particularly to the concluding observations at the end of Exod. xiL* Image worship is a positive breach of the first command. It at- tempts to humanize God, and fills the miserable idolater with the opinion that God is like to himself, if not altogether so : and image worshippers in general have no other idea of God than that of a gigantic *man, of amazing dimensions, of vaet A DISCOURSE ON EXOD. XX. 1—17. 17 strength, wisdom, and skill ; no other kind of being having any such strength or wisdom. Hence, among the Roman Catholics, God is represented as a very grare, venerable old man$ with a triple crown^ (which, however, their popes bor- row,) to signify His sovereignty over heaven^ earthy and hell ; angels^ men^ and devils, being sutiject to Him/ All these, as well as the triplp erovm, their -symbol, have the popes of RcHne, by their doctrines, traditions, and pretensions, arro- gate^ to themselves. They have the keys of both worlds ; they open and no man shutteth; they shut and no man openeth ! It is a matter of the highest astonishment, that the blasphemous pretensions of these individuals should have been acknowledged, and conceded to them for so long a time, by all the powers of Europe ! They have raised up and put down emperors and kings at pleasure. Have absolved, as in a moment, all their officers and subjects from the most solenm oaths of allegiance, and their obligations of obedience : — and for all this they have given them indulgences, purgatory, tran- substantiation, image-worship, worship of the Virgin Mary, at queen of heaven ; saints and angels as mediators and inter- cessors ; prayers for the dead; and uncertain and contradic- tory traditions, in place of the Bible ! All these niust be received on their authority ; and he who disputes their au«> thenticity is a heretic: — t. e. one that the church of Rome orders to be burnt alive : — and those who reject their authori- ty, incur the Divine displeasure, and if not reconciled to them and .their church, shall be banished from the presence of God^ and the glory of His power, to all etemi^ I What blas^ phemous pretensions ! What gross idolatry ! Or any likeness thai is in heaven above, or that is in the earth beneath, or that i6 in the water under the earth, ib. To have the full spirit and extent of this conmiandment, we must collate this place with Deut iv. 16 — 19. " Take ye, therefore, gpod heed to yourselves ; (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire ;) lest ye corrupt your* selves, and make you a graven image, the similitude of any figure, the likeness of male or female, the likeness of any beast that is on the earth, the likeness of any winged fowl that fiieth in the air, the likeness of any thing that creepeth upon the' ground, the likeness of any fish that is in the waters be- VOL. II. 3 B 8 X. IS THE TEN COMMANDMENTS ; nea^ the earth t and lest thou lift up thine eyes unto heaven ; and when thou seest the sun, and the moon, and the stars, even all die host of heaven, and shouldest he driven to worship them and serve them." This is, in the first place, directed against the idolatry of Egypt All who have even a slight acquaintance with the ancient history of Egypt, know ^t Osiris, and his wife Isis, were supreme divinities among that peofde. Their images were objects of adoration, and were multiplied throughout the land. Several of those images, of a very high and remote antiquity, wi^ various mythologic emblems, now lie before me ; — and which had been doubtless objects of adoration ; — some of them are thickly covered over with hieiroglyphics ; and, could they be deciphered, would, no doubt, cast much light on the history of those persons, their deification, and the worship paid to them. Some t>f these images are cut out of marble, others out of sand-stone^ and oAers out of schist. Among these also, are the Anubis or barking (log ; the Cercopithecus or monkey ; and the Ibis or stork. Some of these are modelled of clay, and baked in the fire; others carved out of cedar, lately brought from the tombs of the kings in Upper Egypt ; and others formed from brass. Not only the dog and the TnonJcey were adored, but also the ox and the cow. The ox was sacred, because they supposed that Osiris took up his residence in one of these animals. Hence they always had a living ox, which Ihey sup- posed to be the habitation of the deity ; and they imagined that on the death of one he entered into the body of another, and so oh successively. This famous ox^god they called Apis and Mnevis. Here every species of idolatry is forbiddeiK By the male and female, Osiris and Isis may be intended : for, to these they paid divine honours. By any beast, — the dog, the moiikey, the cat, and the ox, are intended. By the fowl thai fiieth in the air, — ^the ibis, or stork, the crane, and the hawk ; — ^for ^ese were all objects of Eg3rptian idolatry. By that which creepeth on the ground, — the crocodile, serpents in general, and the scaraheus or beetle, may be intended, for all these were objects of Egyptian adoration. The likeness of any fish, — all fish were sacred animals in Egypt One called oxurunchus, had a temple, and had divine honours paid to it. See Strabo, lib. xviir Another fish called phagrvs, was Avorshipped at Syene, ac- A DISCOURSE ON EXOD. XX^ 1 17. * 10 cordingr to Clemens Alexandrinus^ in his CohorUUio ; and the lepidotuSy and eeZ, were objects of their adoration, as we learn from Herodotus^ lib. iL cap. 72. In short, Oxen^Cows^ Sheep, Goats, Lions, Dogs, Monkeys, and CkUs : — ^the Ibis, the Crane, and the Hawk : — the Croco^ idle. Serpents, Flies, and the Scardbeus or Beetie : — the Nile and its Fish : — the Sun, Moon, Planets, and Stars : — litre. Air, Light, Darkness, and Night : — Onions, Leeks, and other horticultural productions ; were all objects of f^gyptian idolatry, and all included in this very circumstantial prohibi- tion as it stands iir Deuteronomy : and very forcibly in the ^ general terms of the text. Thou shalt not make unto thee any graven image, or any likeness of any thing that is in the HEAVENS above, or that is in the earth beneath, or that is in the WATER under the earth. And the reason of this is very evident, when the various objects of Eg3rptian idolatry are considered. But it is not directed solely against Egyptian idolatry — but against all idolatry, whether found among the savage tribes in North America — the worshippers of the visible heavens in China — the devotees of Brahma, Siva, and Mahadeo in Hindostan-^the followers of Budhoo in Ceylon, and Java and Ava — or the corrupt Christians in the Church of Rome :-^$igainst all these, and all like them, has God sent forth the Second Commandment, , There is something remarkable in the '23d yerse of thia chapter, that should be noticed here : Ye shail not make with me gods of silver, neither shall ye make unto you gods of gold. In ver. 3. it is commanded. Thou shalt have no other gods BEFORE me, ''ID Sm al panai — ^But here they are commanded. Ye shall not make with me gods of silver, or of gold, ^rm ithi, WITH me, as emblems or representatives of God ; in order, aa might be pretended, to keep the displays of His magnificence in memory. He would not even have a costly altar :— on the contrary. He ordered one pf earth, or plain turf, to be erected, on which they should offer those sacrifices, by which they should commemorate their own guilt, and the necessity of an atonement, by which th^ might be reconciled to God. Hum shaU not bow down thyself to them, nor serve them^ ver. 6. Two things, in addition to what is mentioned above, should be noted here. 1. They shall offer no mental adoration /■ 20 TAB TBN COMMANDMENTS 'j io images. 2. They shall perfonn to them no religious service. 1. Thou shalt not bow down th3r8elf to them ; mnnrn vh tDrh lo Hshtaehoch lorhem — ^Thon shalt not prostrate thyself to them, IB any act of adoration ; kneeling down, putting the head be- tween the knees, and touching the earth with the forehead, was the common form of refigious adoraticm. Ye shall con- ceive no idea of their capability to hear, help, or save you ; they are nothing but the block, stone, or metal, which you see ! from them you never received help, and to them you are under no obligation. 2. Thou shalt not serve them ; ori^pn vhi vela tadbdem — Thou shalt not honour diem with any religious rite — such as sacrifice^ offering, &c. ; for this is one of the acceptations of the verb *iaj^ dbady and in Exod. xii. 25, rray dbodahy signifies religuyiis service^ such as God required of the people — and in this sense it is often used. Hence we find that prostration, kneeling, prayers, mental adoration, offering candles, frankin- cense, 6lCj or performing pilgrimages, to saints, angels, images, ^^c, is flat idolatry, and point blank against the letter and spirit of this commandment To countenance its image worship, the Roman Catholic Church has in some cases left the whole of this second com- mandment out of the decalogue, and as a second command, she has omitted it in all her Formularies, Catechisms, Missals, and Church books that I have seen ; and to keep up the num- ber of TCN commandments, she has divided the tenth into twoy contrary to the whole spirit and sense pf this law, that speaks only of the objects of covetausness. This omission and division is totally contrary to the faith of Crod's elect, and to the acknowledgement of the truth whidi is according to godliness. The verse containing this second command is found in every MS. of the Hebrew Pentateuch that has ever yet been discovered. There is not even one word of the whole verse wanting in any of the hundreds of MSS. collated by Kennicott and Dc Rossi ; nor in my own, fioe of which are among the oldest extant It is in all the ancient versions, Saniaritanj Chaldee, Syriac, Arabic, Septtia- gint, Coptic, Vidgate, and also in the Persian. The Anghh Saxon gives this command with its usual sententious brevity. Ne pipe ^u f c a^papene Dobap, Ne work thou the graven A DtSCOIHME ON SXOO. XX. 1 17. ^ (or image) gods. Do not make such — and why ? Because Ic com Bjiihcen fin Dob, I am the Lord thy God. And by all people and sects, the Roman Catholics ex- cepted, with whom I have any acquaintance, it has ever bees considered as the second commandment For I the Lord thy Godj am n jealous God, ib. There is scarcely a word of more ominous interpretation, than the word jealousy. It is a suspicion often generated from lore, in weak minds, that it is not returned — for love demands love ; and nothing else can be ita recompense. It is often ideal, being founded on appearances which, traced to their origin, are found to have no connexion with, nor bearing on, the subject, of the suspicion. It is however, in most cases, a real evil to that mind which is exercised with it One of our poets has described it well : — " It is the green ey'd monster that doth mock The meet it feeds on, — But O, what cursed minutes tells he o'er Who doats, yet .doubts ; suspects^ yet strongly loves \" But it signifies also, an anxious care to preserve a person or thing in a state of purity---'to prevent defection in a per- son, whose heedless and incautious conduct might lead into tiansgression, though at first, neither premeditated nor planned. This is what may be galled a godly jealousy-^ anxious care to preserve its object from corruption and ruin. Thus, Jehovah was jealous over the Israelites ; and St Paul jealous over the church of God at Corinth, ^t he might pre- sent it as a chaste virgin to Christ, 2 Cor. xi. % When the Lord says, ^< I am a jealous God," He shews in the most expressive manner. His love to the people. He felt for them as the most affectionate husband could feel for his spouse. The covenaait between Him and them was the strong bond which required their invariable attachment to Him ; and bound Him to afford them His continual protec- tion and st^port. He saw, from that lightness and f ariable- ness^of their conduct, that they might be easily led astray into idolatry, which was the breach of diat stronger than 'matrimo- nial bond by which He and they were bound to each other. He was jealous for itieir fidelity, because He willed their inva- riable happiness. On this gracious principle, He tells them, that He visits the 2S ' THE TEN CaMMANBlfENTS ; iniquity of the fathers upon the children iirUo the third and fourth generation of them that hate Him* This necessarily impHes, ir the childreh hate Him, us their fathers did, and continue to ofi<^ Di?ine justice, by walking in the same way. For no man can be condemned by die justice of God for crimes of which he never was guilty. This point has been for erer settled by God, in His most solenm declarations by the prophet Ezekie% ch. xyiiL Biit, as idolatry was the same in reference to the breach of the covenant between God und th^ jteople^ as infidelity is in reference to the marriage contract between the husband and wife^ idolatry maybe principally intended here; and, there- fore, the visiting the sins of this kind, may refer to national judgments. By the withdrawing the Divine protection, the idolatrous Israelites were delivered up into the hands of their enemies, from whom, the gods in whom they had trusted could not deliverthem. This, God did to the third nnd fourth generation, i. e. successively, as may be seen in every part of the Jewish history, and particularly in the book of Judges, Now God did this, not to punish to destruction or extermina- tion, but to be the instrument of their amendment And thi^ became the g^nd and only efficient means in His hand of their deliverance fron^ idolatry : — for, it is well knowti that, after the Babylonislr captivity, the Israelites were so com- pletely saved from idolatry, as never more to have disgraced themselves by it, as they bad formerly done. These national iudgments, thus continued from generation to generation, ap- pear to be what is designed in the text, hj visiting the iniqui- ty of the fathers upon the children unto the third and fourth generation* Those, therelore, who .tread under foot God's command- ments, shall be trodden under foot by God's judgments. But, see what He says to them who love Him and keep His com- mandments :— as they haf e hve to Him, which is Ac princi- ple of all obedience, so Htusy keep His comrnandTnents ; — they observe their nature, consider Uieir authority, see their great usefulness, and that it is their interest to obey Uiem ; and, therefore, get the Holy Spirit to write them in their hearts, that they may practice them in their lives. To these it is said, He shews mercy. Let it be observed, that even they who lorce God and keep His commandments. A DISCOURSB^ ON E^D. JX. I 17. 23 merit nothing from^ Him : and, therefore, the salvation and Uessedness which they enjoy, come from the mere mercy of God. ^lenjoing mercy urUo thousands of them, dDc. ver. 6. What a disproportion between the works of justice and mercy ! Justice works to the third or fourth ;^—M^vlcv, to ^ousands of generations ! Our blessed Lord might have had reference to tlud place, when He comprised Ihe frdfihnent of the whole law, in lor» to God and man. For, as we have already seen that love is the grand principle of obedience,^ and incentive to it, so there can be no obedience without it "HEt would be more easy, even in Egyptian bondage, to make brick without straw, than to do the will of G6d, unless His love be shed abroad in the heart by the Holy Spirit. Looe, says the Apostle, is the fulfilling ojTthe law. Rom. xiii. .10. We see th^t this commandment prohibits every species of external idolatry ; as the fir$t does all idolatry that may be internal or menial. All false worship may be considered of this kind ; togedier with all image worship, as we have al- ready seen ; as well as all superstitious rites and ceremonies. I have no doubt that the gross perversion of the simplicity of Christian worship, by the introduction of various instru~ ments cf music into churches and chapels, if liot a species of idolatry, will at least rank with wiU-wcnrship, and superstitious rites and ceremonies. Where the Spirit and unction of God do not prevail in Christian assemblies, priests and people being destitute of bothi, their place, by general consent, is to be sup- plied by imposing ceremonies, noise, and show. THE THIRD COMMANDMEITT. Against False Swearing, Blasphemy, a/nd Irreverent Use of the Name of Cton. Tlum shaU not take ihe name of the Lord thy God in vain, ver. 7. " The strong reason for obedience to this eommandmenty is included in itself ; the Lord thy God prescribes this. Op- pose not His authority, for He ia the Lord. Offend Him not, for He is thy God. The first, second, third, fourth, and fifth commandments, are proposed in the same way. " The 24 THE T^N COMMANDMENTS \ Lord thy God says. Thou shalt have no other gods bdbre me.*' " Thou shalt not make to thyself any graven unage, &c. for I, THE Lord thy God, am a jealous God." «* Hiou shalt not tak^ the name of the Lord thy GU)d in vain.'* " Remember the Sabbath day to k^ep it holy, — ^for it is the Sabbath of the Lord thy God." None of the other com- mandments is introdjaced in the same way. The four fifst commandments refer to God himself, and die fifth to our par rerUSf who stand to us in the place of God, and next Him should be held in the highest respect; and, therefore, they have this peculiar sanction. Because He is the Lord our God, therefore we should keep these laws. And because our neighbours owe to us, and we to them, help, support, and kind offices, therefore we ^ould keep the remaining five, by which the whole humeri family are bound to each odier. All God's commands have a solid reason why they shoidd be obeyed. All, who read as they should^ wOl see this. As the word Mk^ shave, which we translate m vain, signifies not only vanity^ a vain thing, but also falsehood, and a lie ; the spirit of the commandmei^ is^ Do not invoke God to vnt' ness an untrtUh. He is the GU)d of truth ; — the devil is the father of lies ^nd liars. Do not call on Him to pledge His truth to support a falsehood, nor shalt thou use the name of the Lord thy God in a falsehood or untruth. This would be the highest ofience ! And yet; how often is it committed ? The word in vain. Signifies for no purpose, to no end, — use- les^y,^-4riflingly, — lightly, — without respecty-^irreverently. Now, this precept not only forbids all false oaths, but all common swearing, where the name of God is used, or where He is appealed to as a witness of the truth. It also necessa- rily ftnrbids all light and irreverent mention of God, or any of His attributes ; and we may safely add, that every prayer, ejaculation, and suppUcation, that is not accoihpaniefl with deep reverence, and the genuine spirit of piety, is here con- demned also. ^ So also, is the wicked mode of turning the name of God—^of the throne of His glory, into interjections, and words to express wonder, amazement, surprise, &c As O God! O Lord! O heanoens! Good God! O my God! &c &c When it is evident, from the character of the persons, thcif habits, the nature of the circumstances in idiich they then were, that their souls were as truly without the fear of A DISCOURSE ON EXOD. XX. 1—17. 26 God, as their tongues were without respect to the company or reverence to their Maker. But the command may he, and is, hroken in thousands of instances, in th^ prayers, whether read or offered extempore, of inconsiderate, hold, and presumptuous worshippers. To hear the most solemn prayers, expressing the sighing of a con^te heart, the desires of such as he sorrowful, the fervent hreathings of the righteous after fuller communion with God ; where the person considered not what he said, and had no feelings corresponding with the solemn words he uttered^ — is to witness an awful breach of the third commandment, which God will the more signally punish, because the excellent prayers came from feigned lips. And alas ! how few are there who do not break this command both in their public and private devotions. How low is piety in the .church of God, when we are obliged to pray in order to escape damnation, — " Lord, cleanse us from our secret faults ! and pardon the sins of our holy things .'" Even heathens thought that the names of their gods should be treated with reverence : Plato (De Legib. lib. ix.) says, *'*' It is most undoubtedly right not lightly to profane the names of the gods, using them as we do common names, but we should watch with purity and holiness all matters belong- ing to them." But let us hear the solenm penalty — the Lord will not hold him guiltless that taketh His name in vain. Whatever die person himself may think or hope, however he may plead in his own behalf, and say, " he intends no evil, hopes he is sincere, and thinks it his duty to say the good words, which pious and learned men have put in the mouths of those who cannot make prayers for themselves," 6lc. ; yet, if any man, in the above ways, or in any other way, take the name of the Lord his Qod in vain, God vyill not hold him guiltless : — He will account him guilty, and punish him for it. All com- mon swearers, blasphemers, and those who in their prayers, or conversation, take the name of the Lord in vain, I would address in the nervous words of Mr. Herbert, — "Take not His name who matde Hhj moath, in vain : It ^ets thee nothing, and hath no excuse : Pnde and lust plead pleasure, avarice gain, But the cheap swearer through his open riuice Lets his soul run fat nought, and nouiing fearing. Were I an infidel, I wouW hate ttcearing." VOL. II. 4 o i 96 THE TEN COMMANi^MSNTS ; THK FOURTH COJIMANDMBKT. Against Profanation of the Sahbathj and Idleness on the other Days of the Week. Rememher the sabbath day, to keep it holy, ver. 8. As thiB wftB the most ancient institution, God calls upon them to remer/dfer it. As if £te h»A said, Do not forget that when I had finished the creation of the heavens and the earth, and all that is in them, I instituled the sabbath ; and remem- ber why I did so, and for what purposes. The word nar shahath, signifies he rested, and faience shor hath, or sabbath, the seventh day, or the day of rest, or rest simply. In six days God created the heavens and the earth, and rested, that is, ceased to create on the seventh day ; and has consecrated it as a day of rest for man. Rest to the body from labour and toil : and rest to the soul from all worldly cares and anxieties. He who labours with his inind on the sabbath day, is as culpable as he who labours with his hands m his ordinary calling. It is by the authority of God, that the sabbatli is set apart for rest and religious purposes, as the six days of the week are appointed for labour. How wise is this provision ! How gracious this command ! It is essentially necessary not only to the body of man, but to all the animals employed in his service : take this away, and the labour is too great ; both man and beast would fail under it. Without this consecrated day, religion itself Would fail, and the human mind becoming sensualized, would soon forget its origin and end. Even as a political regulation, it is one of the wisest and most beneficent in its effects of any ever instituted* Those who habitually disregard its moral obligation, are to a man not only good for nothing, but are wretched in themselves, a curse to society, and often end their lives miserably. The idler is next to the sabbath-breaker. As God has formed both the body and mind of man on principles of actimty, so He designed him proper emplo3rment: and it is His decree^ that die mind shall improve by exercise, and the body find increase of vigour and health in honest labour. He who idles 2CW9.Y lus time on the six days, is equally culpable, in the sight of God, as he who works on the seventh. The idle K A DlfCOURSE OH BXOD. XX. I — 17. ' 27 peraon is Drdinarily clothed in r.Offs ; and if has ever been remarked in all Christian countries, that sabbadi-breakers ge- nerally come to an iginominioiu death. The appointment of the sabbath ie the jSrst command ever given to man ; and that the aanctificatioii of it vres of great consequence in t re may learn from the tb- - lions repetidona < re may obeerre that it has atiU for its object i t of the soul, but the hcftlA and comfort of th Because this o lot been particularly mco- tioDed in the New Testament, as a moral precept bini^g on all, therefore some have presumptuously inferred, that there is no saitbaih under the Christian Dispensation. Were tbere none, Christianity itself would soon become extinct, and reli- gion would soon haTc an end. But why is not the moral ob- ligation of it insisted on by our Lord and the Apostles t They havu sullicicntiy insisted on it, — they all kept it sacred, and so invariably did all the primitive ChristianE ; though some observed the last day of the week, the Jewish sabbath, instead of the first day, in commemoration not only of God's resting from His work of creation, but also of the resurrection of Christ from the dead. But to insist on the necessity of observing it, was not requisite, because none doubted of its moral obligation ; the question itself had never been disturbed ; not so with circumcision and other Mosaic rites. The truth is, it is considered as a type. AH ti/pes are of full forces tiB the thing signified by them take place : — but the thing signi- fied by the sai>bath, is thai Test in glory, which remains for ibe people of God, and in this light it evidently appears to have been considered by the Apostle, Heb. iv. As, therefore, the antetifpe remains, the moral obligation of the sabbath moat continue, till time be swallowed up in eternity. The world was never without a saiAalk, and never will be. And there is scarcely a people on the face of the earth, whether civilized or uncivilized, that has not agreed in the propriety of having a aobbath, or something analogous to it But it has been objected, that the sabbath could be only of partial obli- gation ; and afiect those only whose day and night were di- visible into twenty-four hours ; and would never be intended la apply to the inhabitants of either of the polar regiojt, where their days and nights alternately consist of aeoeral 28 ' THE TEN COMMANDMENTS ; months each. This objection is very slight The object of the Divine Being is evidently to canse men to apply the seventh part of time to rest : and thb may be as easily done at Spitzbergen as at any place under the equator. Nor is it of particular consequence where a nation or people may begin their sabbath observances ; — ^whether it fall in with our, or the Jewish, or even the Mohammedan sabbath, provided they continue regular in the observance, and hallow to religious uses this seventh part of time. In His mercy, the Divine Being has limited our labour to six days out of seven. In order to destroy the institution of God, the French National Assembly divided time into decads^ and ordered every tenth day to be kept as a day of relaxation, dissipation, and merriment. The offended God wrought no miracle to bring back His institution ; but, in the course of His providence, He annihilated them and their devices, and restored the sabbath, in spite of legislative enactments to the contrary ; and the people, bad as they were, rejoiced to be put in possession of tiie sabbath which God had consecrated to rest and religious uses, from the foundation of the world. But let us remember, as before noted, that while we rest on the sabbath^ we do not idle away the other six days. The Lord commands. Six days shalt thou labour and do all thy work^ ver. 9. Therefore, it has been justiy observed, that he who idles away time on the six days, is equally guilty before God, as he who does his ordinary work upon the sabbath. No work should be done on the sabbath, that can be done on the preceding day, or can be deferred to the ensuing week. Works of absolute necessity and msrcy, are alone excepted. He who works by his servants or caMle, is equally guilty as if he worked himself: for God has commanded that both the cattle, and the male ^nd. female servants^ shall rest also. Yea, the slave himself is included ; for so the original word najr abed often signifies. But in what a state of moral depravity must those slave-holders be, who reduce their slaves to such a state of wretchedness^ that they allow them only the sabbath day to cultivate those grounds from which they are to derive their subsistence ; having no food allowed them but what they are able to bring out of the earth on that day in which the supreme Loixl has commanded their masters to give them rest^ and to require no m-anner of labour from them. Such ene- ▲ DISCOURSE ON EXOD. XX. 1 17. 29 mies to God must expect no common judgment from the jus- tice of the Most Highy whatsoever countries they may j^diabit. Where men are unmerciful to their own species, no wonder that they have no feeling for the* beasts that perish. Hiring otU horseSj &c. for pleasure or business, going on journeys, paying worldly visits, or taking jaunts on the Lord's day, are breaches of this law. Pot^ God care for oxen ? Yes, and He mentions them with tenderness — that thine ox and thine ass may rest : — How criminal to empl(yjr the labouring cattle, on the sabbath, as well as on the other days of the week! In stage coacJies, emd on canals, horses are in con- tinual labour. In general there is no sabbath observed by the proprietors of those vehicles. Yet, so tender and scru- pulous are some proprietors, that they would not on any ac- count do any of these things themselves ; but they can be «^re-holders in stage-coaches, wagons, canal boats, 6lc, dc-c. where the sabbath is constantly profaned, and from which they derive an annual profit ! Qood souls ! ye would not do these things yourselves ; you only hire other persons to do them, and you live by the profit ! Take heed that you enter all these things punctually in your leger, for the day is at hand in which you must render a strict account More cattle are destroyed in EnglandMhsin in any other part of the world in proportion, by continual labour. The noble horse, in ge- neral, has no sabbaih. Does God look on this with an indif- ferent eye? Surely he does not ^^ England,'^* said a fo- reigner, " is the paradise of women, the purgatory of servants and the hell of horses,** On this head, I conclude with. Reader, remember that thou keep holy the sabbath day— thou needest the rest of it for thy body ; and the religious ordinances of it, for thy soul, ' God has hallowed it for these purposes : observe it as thou oughtest, and it will bring health to thy body, and peace to thy mind. So be it ! Amen. THE FIFTH COMMANDMENT. Against Disrespect and Disobedience to Parents, Honour thy Father and thy Mother, that thy days may be long upon the land, 6lc, ver. 12. Hear, ye children : — God has given us only ten command' 30 THE TEN COMMANDMENTS ; mefUSf essentially necessary to our happiness in Our religious, civil, ^d domestic life ; and one of Uie ten speaks of^ and strongly recommends, obedience to parents. Nature and common sense teach us that there is a degree of affectionate respect which is owing to parents, and which no other persons can properly claim. For a considerable time, parents stand, in some sort, in the place of God to their children ; and there- fore rebellion against their lawful commands has been consi- dered as rebellion against God. This precept, therefore, prohibits not only all injurious acts, irrererent and unkind speeches to parents ; but enjoins all necessary acts of kind- ness, filial respect, and obedience. We can scarcely suppose that man honours his parents who, when they fsdl weak, blind, or sick, does not exert him- self to the uttermost in their support In such cases God as truly requires the children to provide for their parents, as he required the parents to feed, nourish, instruct, support, and defend the children, when they were in the lowest state of helpless infancy. Honour the Lord with thy substance, says Solomon, Prov. iii. 9. On this the Rabbins say. Honour also thy father and mother : the Lord is to be thus honoured, if thou have it : thy father and mother, whether thou have it or not ; for, if thou have nothing, thou art bound to beg for them. Nor will the Lord have that given to religious uses which the parents need. Our Lord has exposed, and deeply condemned this conduct. See Matt. xv. 5 — 9. Mark vii. 10—13. All the reasonable commands of parents^ children, while they are under their jurisdiction, should punctually obey. And even in c-ases where parents have no right to command, (as in matters of religion, which refer only to God and the conscience, and in the choice of partners for life, in which the parties themselves are alone interested, because they are to dwell together for life,) their counsel and advice should be respectfully sought, as their age isind experience often enable them to speak oracularly on such a subject But if the pa- rents and children live in a state of peace and good under- standing together, they will seldom disoblige each other in matters of this kind. Children hate death and love life — tibey hope for many days, ind the hope of happiness seems to smile continually on them. A DI8C0UR8B ON SXOD. XX. 1 — 17. 31 To this feeling God addresses Himself: Honour thy father and thy mother, that thy days may be long upon the land which the Lord thy God gweth thee. This, as the Apostle observes, Eph. vi. 2. is the first commandment to which God has annexed a promise, and therefore we may learn, in some measure, how important the duty is in His sight In Deut V. 16. it is added by the same spirit. That it may go weU with thee : we may therefore conclude, that it will go ill with the disobedient : and there is little room to doubt, that the untimely death of numy young persons were the judicial con- sequences of their disobedience to their parents. Most who come to an untimely end, are obliged to confess that this, with the breach of the sabbath, were the principal causes (Mf their ruin. Reader, art thou guilty 1 Humble thyself there- fore, before God, and repent 1. As children are bound to succour their parents^ so pa- rents are bound to educate and instruct their children in all useful and necessary knowledge; and not bring them up either in ignorance or idleness. 2. They should teach them the fear and knowledge of God : for how can parents expect affection or dutiful respect from those who have not the fear of God before their eyes ? Those who are the best educated, are generally the most af- fectionate and obedient THE SIXTH COMMANDMENT. Against Murder and Cruelty. Thou shaU not kill, ver. 13. God is the Foimtain and Au^or of life — no creature can give life to another : an archangel cannot give life to an angel — an angel cannot give life to man — ^man cannot give life even to the meanest of the brute creation. As God alone gives life, so He alone has a right to take it away : and he who, without the authority of God, takes away life, is proper- ly a murderer. This commandment, which is general, pro- hibits murder of every kind : — 1. All actions by which the life of our fellow-creatures may be suddenly taken away, or abridged. 2. All* wars for extending empire, commerce, dw;. 3. All sanguinary laws, by the operation of which the lives 32 THE TEN COMMANDMENTS ; of men may be taken away for offences of comparatiyely trifling demerit 4. All bad dispositions, which lead men to wish evil to, or meditate mischief against, each other ; for the Scripture says. He thai hateth his brother in hds hearty is a murderer. 5. All want of charity and humanity to the helpless and distressed ; for he who has it in his power to sa'oe the life of another, by a timely application of succow, food, raiment, medicine, dc«. and does not do it ; and the life of the person either falls or is abridged on this account ; he is, in the sight of God, a murderer. He who neglects to save life, is, ac- cording to an incontrovertible maxim in law, the same as h«» who takes it away. 6. All who by immoderate and superstitious fastings, mace- rations of the body, and wilful neglect of health, destroy or abridge life, are murderers ; — whatever a false religion and ignorant superstitious priests may say of them. God will not have murder for sacrifice. 7. All duellists are murderers — almost the worst of mur- derers : each meets the other with the design of killing him. He who shoots his antagonist dead, is a murderer : he who is shot is a murderer also. The survivor should be hanged ; the slain should be buried at a cross way, and the hanged mur- derer laid by his side. 8. All who put an end to their own lives by hemp, steely pistol^ poison^ drownings &c are murderers — whatever coro- ners' inquests may say of them ; unless it be clearly proved that the deceased was radically insane. 9. All who are addicted to riot and excess ; to drunkenness and gluttony; to extravagant pleasures, to inactivity and slothfulness ; in short, and in sum^ aU who are influenced by indolence, intemperance, and disorderly passions, by which life is prostrated and abridged, are murderers : for our bless- ed Lord, who has given us a new edition of this command- ment, Matt xix. 18. proposes it thus : Thou shalt do no mur- der, — ^no kind or species of murder; and all the above are either direct or consequent murders ; and His beloved disci- ple has assured us, that no murderer hath eternal life abiding in him. I John iii. 15. 10. A man who is full o{ fierce 2Lnd furious passions ; who has no command of his own temper, may, in a moment, de- A DISCOURSE ON EXOD. XX. 1 — 17. 33 stroy the life eren of his friend^ his t^^e, or his chiUL AU such fell and ferocious men are murierers ; they e^er carry about with them the murderous propenaity, and are not {May- ing to Qod to subdue and destroy it THE SEVENTH COMMANDMENT. Against AduUery^ Fomicatiofh and Vhcleanness, Thou shalt not commif aduUery^ ver. 14. The word adultery, adtUteriwn, has probably been derived or contracted from ad alterius thorum — ** to another's bed ;*' for it is going to the bed of another man^ that constitutes the act and ^e crime. Perhaps the derivation may be yet more simple : ad alteram — to another woman ; and ^e known to be the wife of another man. Adultery ^ as defined by our laws, is of two kinds :— {2oti5Ze, when between two married persons : single^ when one of the parties is single^ the other married* One principal part of the criminality of adultery, consists in its injustice: — l.^It robs a man of his right, by depriving him of die affection of his wife. 2. It does him a vsrongt by fitthering on him, and obliging him to maintain as his oion, a spurious offspring ; a child which is not his. The act itself, and every thing leading to the actf is pro- hilnted by this commandment ; for our Lord aaySf even he who looks on a woman to lust after her 9 has already commit^ ted adultery with her in his heart. For to such there is only time and place wanting, if the other party be willing, to com- plete the crime. And not only adultery is forbidden here, but fornication also ; as we may gather firom oiur Lord's words. Matt. xv. 19. where, producing the commandments in order, He gives a word for each ; but when he comes to the seventh^ He gives two words to express its sense : — ^ For out of the heart proceed evil thoughts, murders, fi^txum^ fnffum^ adulteries^ fomicaiionSf thefte, false witness, Uasphemies,'^ thus shewing that fornication was included under aduUery^ in the seventh commandment. Under thia same prohibition, all impure bookSf songSf paint- ings^ 6lc, which tend to inflame and debauch the mind, are included. And so is that crime, not proper to be named ; and more disgraced, and in the sight of God and reason, VOL. II. 5 34 THE TEN COMMANDMENTS ; more abominable than aU the rest: and against which our laws are so severe, and the public odium more signally ex- cited. I need not spend any time on the feet, that both oduZ- tery and fomicaiion often mean idolatry in the worship of Crod. The reason of this, see in the beginning of this dis- course. THE EIGHTH COMMANDMENT. Agmnet Stealing and Dishonesty, Thou shdU not steals ver. 15. Thou shalt not take what is not thy own, and apply it to thy own use. All rapine and theft are forbidden by this pre- cept : as well national and commercial wrongs, as petty lar- ceny, highway robberies, house-breaking, private stealing, knavery, cheating, and defrauds of every kind. Also, the taking advantage- of a buyer's or seller's ignorance, to give the one UsSy and make the other pay morc^t for a commodity than it is worth, is a breach of this sacred law. All withholding of rights, and doing of wrongs, are against the spirit of it. But the word is principally applicable to clandestine steal- ing, though it may undoubtedly include all political injustice and private wrongs. And, consequently, all kidnapping, crimping, and slave-baling, are prohibited here, whether practised by indimduaU, the stale, or its colonies, I greatly doubt whether the impress service stands clear here^ Crimes are not lessened in their demerit by the nuTnber or political importance of those who commit them. A state that enacts bad laws, is as criminal before God as the individi^ who breaks good ones. It has been generally granted, that under the eighth com- mandment injuries done to character, the depriving a man of his reputation or good nams, are included : and of a worse robbery than this, no knave can be guilty ; and a greater loss no honest man can sustain : hence the correct and nervous saying of one of our best poets, which never sufie^ by being frequently quoted : — ** Ooodname in man or womnn, dear my lord, l6 the immediate jewel of their soals : VHrn steals my purse Btjoaia trashy 'tis something, nothing; *Twa« minef 'tis his, and ha« been slave to thousands ; A DISOOimSE ON EXOD. XX. 1 — 17. 35 But he that jUcAe* firopn QM my ^ooeffUHM^ Riibs me of that which not enrichce him, And makes me poor iildeed.'^ But among all thieves and. knaves^ he is the most execrable who endeavours to rob another of his character, that he may enhance his own : lessening his neighbour, that he may ag- grandize himself. This is that pest of society, ndio.is full df kind assertions tagged with buts. '' He is a good kind of man ; Imt — every bean has its black." " Such a one is very friendly ; but — it is in his own way." " My neighbour N. can be very liberal ; but — ^you must catch him in the hu- mour." Persons like these speak well of their neighbours, merely that they may have the opportunity to neutralize all their commendations, and make them suspected whose cha- racter stood deservedly fair, before the traducer began to pilfer his property. He who repents not for these injuries, and does not make restitution, if possible, to his defrauded neigh- bour, will hear, when God comes to take away his soul, these words more terrible than the knell of death. Thou shalt not STEAL. See under the ninth conrmiandment ; and see Ser mon XXI.. on Psal. xv. THE NINTH COMMANDMENT. Against False Testirnony^ Perjury^ Lying, and Deceit, Thou shalt not bear false witness against thy neighbour, ver. 16. Though th6 word njn radh, signifies to feed or nourish, and is used to express a friend, even one who is peculiarly inti- TTuUe : yet it often means any person living nigh to another ; one of the same village — ^an acquaintance. Here it signifies any person, — any human being, — a fellow-creature, — whether he rank among our enemies, or our friends, — ^whether he be near, or far off. Not only false oaths to deprive a man of his life or of his rightr are here prohibited, but also, all whispering, tale-bear- ing, calumny, and slander, where the object is to bring the neighbour to pain, loss, or punishment. In a word, whatever is deposed as a truth, which is false in fact, and tends to in- jure another in his body, goods, or influence, is against the spirit and letter of this law. Suppressing the truth, when 36 THE TEN COMMANDMENTS ; known, by which concealment a man may be iefrartded of his jjTippeTty., or his good name ; or fie mider injuries or disa- bUiUes, which a discovery of the truth would have prevented, is also a crime imder this law. The conduct of every liar and deceiver^ comes under the ben of this commandment The liar is always pretending to bear witness to the truth ; and ytt his testimotiy is false. A liar^ who is knovm to be such, is detested of men : a liar is always knoWn to be such, by the Searcher of hearts, and by Him is held in sovereign ab- horrence. He who bears a false testimony against even the devil himself, comes under the curse of this law, because his testimony is false, Gk>d is the punisher of falsehood, though His enemy be its object THE TENTH COMMANDMENT. Against Covetou^ness. Thou shait not covet^ ver. 17. nonn vh lo tachemod — the word iDH chamadi signifies an earnest and strong desire after a mat- ter, on which all the affections are concentrated and fixed, whetheY the thing be good or had. This is what we com- monly term covetousnesSj which word is taken both in a good and bad sense. So when the Scripture says, that covetous- ness is idolatry : yet it also say^, /!ovet earnestly the best things ; so we find that this disposition is sinful or holy, ac- cording to the object on which it is fixed. In this command, the covetousness which is placed on forbidden objects, is that which is prohibited and condemned. To covet in this sense, is intensely to long afler, in order to. enjoy a property^ the per- son^ or things coveted. He breaks this command, who by any means endeavours to deprive a man of his house j or farm, by solne underhand and clandestine bargain with the original landlord : what is called, in some countries, taking a man's house and farm over his head. He breaks it also, who lusts after his ndghbour's wife, and endeavours to ingratiate him- sdf into her affections, by striving to lessen her husband in her esteem : — and he also breaks it, who endeavours to pos- sess himself of the servants, cattle, 6lc, of another, in any clandestine or unjustifiable manner. This is a most excellent moral precept, the observance of which will prevent all puUic crimes : for he who feels the force of the law which prohibits i A DISCOVRSE ON EXOD. XX. 1 17. 37 the inordinate desire of any thing that is the property of an- other, can never make a breach in the peace of society by an act of wrcng to any of even its feeblest members. Before I conclude, I feel obliged once more to reprehend the bad faith^ of the church of Rome : we have already seep that this church has in effect struck out the second command- ment, relative to image worship, that she might have nothing in the Bible that might directly testify against her idolatry : and this fearful libeitty she has taken in opposition to the ori- ginal Hebrew, all the ancient and moduli versions, her own accredited versions — the Septuagint and the Vulgate; and against the judgment and usage of every other Christian church on the face of the earth, all of which consider it as a separate commandment To colour this deceit, knowing that God had given t^n commandments, ^nd that Himself had ex- I^-essly named this number, Deut iv. 13. this church, after having disposed of the second^ by joining it to the first, in order to keep up the number ten. divided the tenth commsmd- ment into two, against all Scripture, reason, and common sense ; for the tenth commandment contains only one subject, and that absolutely indivisible : it is against covetousness, and against that only, as even a child may discern. This com- mandment divided into two, makes the luTith and tenth, of the church o{ Rome, thus : — " Commandment ix. Hum shalt not covet thy neighhour^s wife. ** Commandment x. Thou shalt not covet his house, nor his man-servant, nor his maid-servajnt, nor his ox, nor his ass,7wr any thing thai belongs to him" This division is without a difference : for it is the same principle that covets the man-servant, the maid-servant, the ox, the ass, or any thing that is his, as thai which covets the neighbour's wife, as she is most evidently included among the any things that are his. In vindication of this division it has been stated, that H is thus divided in the Hebrew text : — it is true that in some of the Masoretic Bibles there is some- times the space of a letter after the words ijn nrK isheth reica, " Thy neighbour's wife ;" but this is no authority to make two commandments out of one ; and were we to consider such a space as authority to divide a commandment, we might make three or four different commandments out of the D 38 THE TEN COMMANDMENTS ; fourth; for so many divisions it has in almost all Hebrew Bibles : besides, there are 239 MSS., and with them the So- maritan, which have been collated hy Kennicott and De Bossi^ that have no space after the above words : and out oifive an- cient MSS. in my own collection, there Btefour which have no such space. The division is therefore arbitrary and un- authorised : and the making two commandments out of one, is absurdj in reference to tfie sense, and sinful in reference to the design. Having now gone over this Decalogue, and endeavoured to give the true meaning of each precept, it might be thought proper to give the sum of the whole in such a way as they might be essilf remembered ; and readily applied to all parts of our moral conduct To do this would not be very difficult, but to do it better than it has been done in the common Cate- chism of the Church, would be a task indeed. As every adult may not have the catechism at hand, and those who have learnt it when young, may have unfortunal^y forgotten it, I shall transcribe it here : — - " Q. What dost thou chiefly learn by these command- mentst ' " A. I learn two things ; my duty towards God, and my duty towards my neighbour. " Q. What is thy duty towards God ? " A. To believe in Him, to fear Him, and to love Him, with all my heart, with all my mind, with all my soul, and with all my strength : to worship Him, to give Him thanks, to put my whole trust in Him, to call upon Him, to honour His holy name and His word, and to serve Him truly all the days of my life. " Q. What is thy duty towards thy neighbour ? " A. To love him as myself, and to do to all men as I would they should do unto me : to love, honour, and succour my father and mother : to honour and obey the king, and all that are put in authority under him : to submit myself to all my governors, teachers, spiritual pastors, and masters : to order myself lowly and i-everently to all my betters : to hurt nobody by word or deed : to be true and just in all my deal- ings : to bear no malice nor hatred in my heart : to keep my hands from picking and stealing, and my tongue from evil- speaking, lying, and slandering : to keep my body in tern- A DISCOURSE ON EXOD. XX. 1 17. 39 peraHce, soberness^ and chastity : not to covet or desire other men's goods ; but to learn and labour truly to get my own living, and to do my duty in that state of life unto which it shall please God to call me." It is no ordinary recommendation of the passages which I have quoted, that when the famous Doctor Franklin under- took to draw up a catechism upon moral and economical prin- ciples for the Americans^ he incorporated the above passages in his work, with very little alteration, as peculiarly excellent As obedience to these commandments is so essentially ne- cessary, and they came to us from atid with the highest au- thority, and that the fallal spirit of man is not able to observe them in their letter and spirit without the especial help of God, I do not think that a sincere heart can ever find more suitable expressions to clothe its desires, when praying for such help from God, than are contained in the Collect prefix- ed to these commandments, in the introduction to the Com- munionrsermce of our church, which I shall also subjoin : — *' Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid; cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may perfectly love thee, and worthily magnify thy holy name, through Christ our Lord. Amen." And as every man must know that he has broken these conunandments, and stands in need of God's mercy to pardon what is past, and His grace to help him in the time to come, it is witfi great propriety, that when the minister ends each commandment, the people cry out, "Lord, have mercy upon us, and incline our hearts to keep this law !" And when the last is read, that they should all join with heart and voice in the following petition, which I must cordially recommend to all my readers, — " Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee T' We have broken them, and need Tnercy — we must keep them, but shall not do it, miless God incline our hearts to do it, and write them aU upon our hearts by the finger of His power, as that finger wrote the originals on the tables of stone I Amen, so be it, Lord Jesus ! SERMON XVIII. THE LORD'S PRAYER. aa= 1 1 MATTHEW, Chap. vi. ver. 6—13. 6. And when thou prayest, thou shalt not be as the hypocrites are : fat tbc^ lo?e to pray Branding in tlie synagogues, and in the comers of the streets, that they may be seen of m^i. Verily, I say unto you, they have their reward. 6. But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Patner which is in secret ; and thy Father which seeth'in secret shall remrd tl^e openly. 7. But when ye pray, use not vain repetitions^ as the heathCTi do : for they think that they sfaaU be heaurd for their much qieaking. 8. Be not y« therefore like unto them : for your Father knoweth what things ye have need of before ye ask Him. 9. After this manner therefore pray ye : Qur Father which art in heaven^ haDowedbe thy name, la Thy kingdom come ; thy wiU be done in earth as it is in heaven. IL Give us this day our daily bread : 12. And forgive us our debts as we fin^ve our debtors. 13. And lead us not into temptation, but deliver us from evil : for thine is the kiogdom, and the power, and the glory, for ever. Amen. In speaking on this subject, I shall first consider, — I. The nature of prayer. n. The object of prayer* m. The end aimed at by i^raying. IV. What wovare to avoid in order to pray successfully. y. Those petitions that contain all that is necessary for the welfare of the supplicant in the Lord's prayer^ VI. The doxology. I. Of the nature of (Grayer : — or an answer to the simple, but very important question, Whai is 'prayer f Prayer has been defined, " An ofierii\g of our desire to A DISCOURSS ON MATlT* VI. 5^—13. 41 God for ihings lawfhl and needful, with a hnmbk cimfidenc^ to obtain them, through the alone merits of Christ, to the praise of Ae mercy^ truth, and power of God ;" — and " its parte are said to be invocation, adc/toMon, ctmfession, petition, pleadings dedicaiion, thanksgiving, and blessing,''^ Though die defini' tion be in^>erfect, yet, as far as it goes, it is not objectionap ble : but the parts of prayer, as they are called, (except the word petition,) have scarcely any thing to do with the naiure of prayer ; — they are in general, separate acts of devotion, and attention to them in what is termed praying, will entire]^ mar it, and destroy its efficacy. It was by following this division, that long prayer^ have been introduced among Christian congregations, by means of which, the spirit of devotion has been lost : for where such prevail most, listlessness and deadness are the principal cha^ racteristics of the rdigious services of such peoj^e ; and these have often engendered formality, and, frequently, total indif- ference to religion. Long prayers prevent kneeling, for it is utterly impossible for man or woman to keep on their knees during the time such last Where these prevail, the people either stand or sit. Technical prayers^ I have no doubt, are odious in the sight of God ; for no n&an can be in the spirit of devotion who uses such : it is a drawing nigh to' God with the lips, while the heart is (almost necessarily) far from Him* The original words in ancient languages, generally afford the best definitions of the things of which they are the signs ; for as names were first given from necessity, and for con- venience, terms were used which were borrowed from auctions by which some remarkaMe property or properties of the sub* ject were expressed. " FOr, the imposition of names cannot be considered as arbitrary ; but for some cause, on account of some eminent properly, attribute, or action ; in short, for some reason appertaining to the thing which bears that i^amei and hence," says a learned philologist, " the verb and the ad- jective, between which there is a great affinity, generally point out the nature of the nmin ; the one expressing its auction and staie, the other its property and quality. Hence too, it w^ pears, the verb is the proper radix or root of the word : for when a nmbn cannot -be brou^t to a verb, it will be impossi* ble to have a clear conception of its meaning ; and it will appear to be a mere arbitrary sign." VOL. u. 6 D 2 4A THS LORB S PitAYXR ; Let us apply the«e obseryation^ to the original words of the text : — When thou prayesU-^Oraf iFfc9r§vxn* The word wfrtvxnh prayer,, is compomided of w^^c, to, or with^ and ••x^f a vow ; because, to pray aright, a man hinds, hipaself to God as by a votr, to live to His glory, if .He will grant Him his grace. The verb iv^^fuu^ signifies to pour out prayers^ ox vowSf from fv, welU and x'»9 1 pour outy probably alluding to the offerings or Itbaiions, which were poured out before^ or on the altar. As in ancient times, prayers were scarcely erer offered to the Divine Being, without sacrifice or obtdHon ; hence the reason of the word which is used to express prayef* Sacrifice was ^erefore understood to be essentially necessary to prayer ; because the supplicant, conscious of his guilt, brought a sacrifice to make atonement for it ; and to tli^ he joined fervent prayer^ that the Object of his worship would accept the sacrifice in reference to the purpose for which it was offered. And on the other hufoA, sacrifice always impli- ed prayer, — prayer, that the evils deserved and dreaded mig^t be turned away ; the transgression pardoned by which the guilt was incurred ; and divine strength obtained by which future transgression might be prevented : and all this would be naturally accompanied with serious resolutions to avoid the evil and choose the good, in future, and to live so as not to displease Him from whom the supplicant sought so great a fevour : — ^hence the vow. Now, these prayers, resolutions, and vows, were all found- ed on the merit of the sacrifice which was brought, and not on account of the mere act of praying, or the words pro- duced. As prayer, therefore, which necessarily implied the earnest desire of the heart to receive mercy from the hand of God to pardon sin, and grace to help in time of need, is ever accompanied with a due sense of sin, and the supplicant's total unworthiness of the blessings he requests, knowing that he has forfeited life and every good by his transgressions, uid cannot depend on any thing that he has done, is doing, or can do, to atone for his sin ; therefore, he brings his offerings : and the offering of sacrifice i^ essential to the completion or . perfection of his prayer, and the gracious answer whicli he solicits. Tins has been the true notion of prayer, not only among the Jews, but even among all- Jieaihcn nations, where any sacrificial system prevailed, and should be the notion of A BISCOURSE OX MATT. VT. 5-— 13. 43 h ki afi Christian countrids, where the passion and death dT Jesus Christ are considered a sacrifice for sin : and this is the light in which they are universally exhibited, both in the Old and New Testambnt^. A proper idea of prayer, therefore, is, " tAa pouring out lAe soul before God, wi^ the hand of faith placed on the head of the Sacrifi^dal Offering j imploring mercy, and presenting itself a yree-iotZ/ offering nnto God, giving up body, soul, and spirit, to be guided and governed, as may seem good to His heavenly wisdom ; desiring only, perfectly to love Him, and serve Him with all its powers, at all times, while it has a being." As a man, to pray aright, must be in this, spirit, must feel himself wholly dependent on Godj therefore, prayer is the Ian- guage of Jependence :■ he who prays not, ii^ endeavouring to live independently of God : this was the first curse^ and con- tinues to be the greaZ curse of mankind. In the beginning Satan says, ^ eat this fruit, and ye shall then be as God." That is, ye shall be independent : the man hearkened to his voice, — ate the fruit,— sin entered into the world; and notr wi^tanding the full manifestation of the deception^ the ruinr ous system is sjdll pursued; man Mdll, if possible, live inde' pendently of God: hence, he either prays not ai ally or uses the language without the spirit of prayer. n. Who, or what is tiie object of prayer ? As the object of true faith is God, sq is He the Object of prayer : but the word of Chdj and especially His promises^ are also the objects of prayer : for it is the fulfilment of the promises contained in that word, unto which the prayer of fidth must have its eye directed. But even tiie Scriptures are but a secondary object of faith and prayer : — ^they, it is true, contain Gpd*s truth ; but they cannot accomplish them' selves : God alone can give them their fulfilment Both the understanding and the w^ are here engaged : for truth is the object of the understanding ; as good is the object of the wiUy we believe the truth, in order to get the good. There- fore, the Lord saith, TaJce with you words, and come unto the Lord; say unto Him, Take away all tniguity, and receive us graciously ; so will we render the calves of our lips ; that is, we shall present Him the sacrifice promised, and give Him 44 THE lord's prater ; due praise for the mercy He sends. See Hos. xir* 2. and Heb. xiii. 16. • God, therefore, on His mercy^eal, is the Object oi prayer; and to ^x the mind, and prevent it frbm wavering, the sup* j^cant should consider Him under such attributes as are best stdted to his own state and wants. There are three general tiews wMch may be taken of this divine Object : — Infinite Wisdom^ — InfirvUe Power j — Infimte Goodness^. There are few l^es^gs we want thai do not come from one or other of diese three sources : we are either ignorant^ and want iru- struction; — weak, and need power ;*-wretched, and need mercy. As we feel, so we should pray ; and, in order tO/feel aright, and pray successfufly, we shouki endeavour to find out our state ; to discover our most pressing wants ; and to find these, we need much Zi^^, which the Holy Spirit alone can impart ; hence, strange as it may appear^ we must pray, be- fore we begin to pray. We must pray for light to discover our state, that our eye may affect our heart, in order .to go successfully to Ae great Object of prayer, ^ to get our wants summarily supplied. We must pray first to see what we need ; and then we shall pray to get our wants suppMed. HI. What is the end proposed by our praying % The end is, to get our souls finally saved ;— ^to become wiser and better ; to answer the end for which G^od has made and preserved us : — viz. to love Him with all our soul, mind, and strength, and to live only to glorify Him* The end for which Oirist came into the world, and shed his blood for us ; — ^;ar. &at we might be saved from our sins, — ^that we mi^t bear the image of the heavenly Adam, as we have borne the image of the earthly Adam ; and shew forth th^ virtues of Him who has called us from darkness into His marvellous light ; — to follow Him not only in His immaculate life, but to go about doing' good ; and as far as we can, live tp promote the hapjnness of our fellow-creatures. In a word, to regain here, that state of holiness from which we have falleii, — ^the Image and likeness of God : — ^for in this unage and likeness we were created. From these ive have fallen ;-'-and to re- store us to these, the Lord Jesus was incarnated for us, and died; the Just, for the unjust, that He might bring us to heaven. This is the great ancl important end for which we should A DISCOURSE oir If ATT. TI. 5—13. 4S pmfj and for which ure shoiQd live. Life Jit longest, is but short; and every hour has urork for itself; — ^therefore, theie is no time to spat^ ; — not one hour that we can aflR>rd to lose : and besides, life is uncertain, we cannot assure our- selves of one day or hour : — ^no, we cannot be certain that we lihall live beyond the 'present moment. What need have we then to pray ; to call incessantly upon Grod, that the great work for eternity may be speedily completed, that when 'Skt ^th appear, we may be found of Him in peace, without spo^ and without blame, and have aA entrance into the holiest by the blood of Jesus. Let ua hve then inx»rder to die well, — and Uve well, that, we may live to all eternity ! No man is fit to live, that is not fit to die : and no man is either fit to die safely, or to Uve usefully, who is not living to Grod. Hence the absolute necessity for prayer^ that we may receive mercy and gn^se. IV. What are we to avoids in order to pray successfully ? Our Lord answers this question, by shewmg us that there are three evils which we must avoid in prayer. 1. Hypocrir sy. 2. Mental dissipation^ 3. Much speakings or unmean- ing repetition, 1. Hypocrisy. — When ye pray, be not as the hypocrites. The word hypocrite^ sigrdfies one who personates anodu^ — a counterfeit^ a dissembler — one who would be thought to be different firom what he really is : — ^who, although he is not religious^ wishes to be thought so ;-— and performs as many duties of it, as he can, and in the most ostentatious way, hi order that others may be persuaded that the character which he assumes is genuine, and that he is a true foUower of God^ though he has nothing of religion, but the outside. The JewGsh hypocrites hved to pray standing in the synof- gogues, and in the comers of the streets^ ^utt they might be seen of men. What were caUed the phylacterical prayers of the Jews, were long ; and the canonical hours obliged them to repeat those prayers wherever they happened to be at fluch hours ; and so full were they o^ a vainglorious hypocri- sy, that they are said to have contrived to be overtaken in the streets and market-places, by tha canonical hours, that they might be seen by the people, and applauded for their great and exemplary devotion. As they had no piety but what was outward, they endeavoured to let it fiilly appear* 4H THE lord's prayer ; tfast ihey aaghi make the most of it among the people. They prayed standing', for it would not have answered th^ end Id kneel before Oon, for ^en they might have been unnoticed by menj and consequently have lost that reward of which they were in purmiit — the applause of the multitude. I have seen fKNne Rabbins, the most c^ldinvted in Europe,^ walk the streets of a great city, uttering in the most solemn manner th^ prayers, with the head and eyes frequently turned towards heaven, apparently unconscious of' those who met them in the streets. Tliese might have been sincere, but their conduct appeared very similar to that of their ancient brethren, whidi our Lord here reprehends. But persons professing Christianity may be equally hypo- eriticali though in a different way : all shcnoy religion is a Ay- pocriUcal religion. Imposing rites and ceremonies, calcula- ted merely to blind the eyes of the understanding, by ex*^ citing carnal feelings — speaking to the aniinal passions in- stead of to the mind, in order to please men, and make their party strong— 48 AyjMMTt^; abominable hypocrisy in the sight of God. All ministers and others, who study to use fine expressions in their prayers, rather complimenting than pray ing to God, rank high among the hypocrites : and instead of bdng applauded by men, should be universally abhorred by Hieir congregations. That prayer which is the genuine ef- Aision of a hieart deeply impressed with its own necesdties, and the presence of God, is invariaUy as simple as it is fer* vent and unostentatums, 2dly. Our Lord warns us against mental dissipation, B^ THOV, when thou prayest, enter intd thy closet, 6oc, Though tins exhortation may particularly concern private prayer, y^t there is a sense in which it may be applied to prayers in public also. The address is very emphatic and impressive, Sv /i •rm w^Ttvxn tiriXit tt$ r« rttfum rtvy^^But THOUi (whoso- ever thou art, Jew, Pharisee, or Christian,) when thou pray* est, enter into thy closet. Prayer is the most secret inters course of the soul with God, and as it were, the conversation of one heurt with another. The world is too profane, and treacherouii, to be of the party, and in the secret ; we must shut the door against it, wi^ all the afiairs that busy and amuse it Prayer requires retirement, at least of the heart ; for this may be properly termed the closet, in the hou^ of A DiscotmsB ON Matt. yi. 5 — 19. 417 Ood; whidk lumse the body oi every real Chrbtian is; ito 8t Paul, 1 Coi*. iii. 16. To this cldset we must always retirei even in public wor^p* and in the midst of company. The very eyes should be guarded : they often affect the heart in such a way, as to mar and render unprofitable this most so- lemn act of devotion. The objects that they see will present images to the mindi which call off, or dimde the thoughts, and produce that wandering of hearty so frequendy complained of by many reUgious people ; whose own unguarded eyes and thoughts are the causes of those wanderings which spoil their devotions :-^I never could understand how any man can have a collected mind, or proper devotion in prayer^ who, while he is engaged in it, has his eyes open, iiot indeed fixed on one point, but wandering through the house, beholding the eVil and the good ; — ^he must be distracted, and his prayers soch, unless technical, or got by heart : then indeed jie may say his prayers, but he cannot pray them« To fix the hearty is it not well to get this impression £bced deeply in the mind. " I am praying to that God who, in His infinite condescen- ^on, calls Himself my Foilher, and He seeth in secret — every feeUng, apprehension, volition, and operation of the heart, is undep His eye ?" A sense of the divine presence has a won- derful tendency to quiet and fix the heart« 3dly« Our Lord guards us against vain repetition — using uMneaning words, or words expressing no sense which tfie heart at the time aj^rehends. ^ying the same things over and over ogam, generally to fill up the time, or, as our Lord states, under the supposition that they shall be heard for their much speaking. Our Lord's words are fui /kirrtA^y^rfrt , Do not baUologise : " This word," says an ancient Greek gram- marian, ** came from one Battus, whp made very prolix hjHsms, in which the same idea frequency occurred." The following observations on this pointy by the late very learned Mr. GUSert Wakefield, I have ever admired : — " A frequent repetitim the heavens, whereas the heavens are created^ but Crod with all His attributes is eternal and inimitable/' It was a maxim among the Jews, that, *' He who multiplies prayeTi must be heard." — And dus would be correct did it only refer to a contiwaamxse in prayer^ or supplication ; but the urging the same request, and spesddng the some words repeat' edBy^ without proper attention and reverence, is that which our Lord condemns, and of which, not only the heaihensj Imt Jews, and Mohammedam^ are guilty ; and not a few of those who are called Christians^ follow their steps. It is not merely to tell God our wants, or to c^ew Him our state, that we are to pray ; for He knows this state, and these wants, much better than ourselves,; but to get a nmtMefeeU ing of the pressure of these wants, and the necessity of having them supplied ; and this we obtain by looking into our hearts and lives ; for here particularly the eye affects the hearty and from the urgency of the necessi^, we feel excited to pray earnestly to God, for hb mercy : and our confessing them be- fore Him a£^ts us still more deeply — ^induces us to be more fbrvent — and shews us that none but God can save and defend. And it is only to people who feel thus, that God will shew A DtdCOtRiB ON MAiTT* Tl* 5 — 13. Wm mttey« lie who obtains diis Ueadiog oi God, after lediBg that he was undone and lost without it, will duly pfizeit, watch orer, and keep it, and giTO Qod alr9»9 of prc^fer were frequent unong the Jews; anderery pubHc teacher gave one to lids disciples. Some forms were drawn out to a connderable lengthy and from these abridge* ments were mwle : to the latter sort, ^e following prayer properly belongs ; and consequently, besides its own impor* lant use, it is t^plan for a more extended devotion* What a satisfaction is it to kam from God Himself uridi ti^uit vxfrds, and in uAat manner He would have us to pi^ to Him, so that we might not |HAy in rain. A kii^ who draws up the petition which he allows to be presented to liimsel^ has doubtless the fullest determination to grant the request This is a most important eonsid^nition, and, prop^^ ly viewed, will tend much to strengthen our faith when we pray to Him wlio has given us this /orm* It may be justly said, that we do not consider the 7h4up of ' dds jM^yer ; the resped and attention which it requires ; the preference to be given to it; and the spirit in which itshpid^ be ofiered* Lordj Ixadt us how I9 pray / is a prayer i»e ce s s» Ttr to prater; for, unless we be divinely instmcted in th^ manner^ and influenced by the spirit of true ^votioui eve^ ^ke prayer taught by Jesus Ghhst. hknself luay be repeated Widiout spmtmil {urofit They are to be j^tied who, in their vol.. xu 7 I& go TfiK toad's prayhi^ jidbCc derotioiidy neglect this prayer. To say it b not ^ joined thus, is a pitiful objeetioii* Christ used knsk is^ imd taught his disciples so to use it Though capable of jgreol txtensunit yet there is no evideiice that any such public use was made of it If it contain only the principles oi prayer ^ ind the model according to which our prayers jshould be formed, He idio taught knows best what is contained in these {M4ndples: and when in simplicity and godly sincerity we oBfer to Him these very principles^ in which He will ever re- cognize His own hand and His own heart, He will not fail to give, us those blessings which are included under these peti- tions, even to their utmost extent But even they who use it in thekr public devotions, seem to tee it in the wrong plate: should we not begin our addreases to God with this prajrer ?— ^nd then after that manner^ con* tinue our requests to a reasonable length. But whether used in the beginnings middle^ or end^ let it never he forgotten. Our Father. — It was a maxim of the Jews, that a man should not pray alonCy but join with the Churchf ; hy which tiiey particukrly meant, that whether ohme^ or in the Syna^ jgogue^ he should use the plural number, as comprehending all the followers of God. Hence they say, ** Let none pray ^ short prayer,** — t. e. as they expound it, the prayer in the singular^ but in the plural number. This prayer was evidently made, in an especial manner, for ^le children of God : and hence wjb are taught to say, not my Father, but, our Father. <' The heiurt of a child of God, is a brotherly heart, in respect of all other Christians : it asks Bothing but in the spirit of unity, fellowship^ and Christian i^rtty, deiAiing that for its brethren, whidi it asks for itself.** ~ The word Father, placed here at the beginning of the prayer^ indudes two gnmd ideas, which should serve for a foundation to all our petitions ; 1. That tender and respect- fol loVe which we should feel for God, such as that whidi Ivell-bred children feel for their fathers. 2. That strong coi»- ficleilce in God's love to us, such as fisUhers have for children. 'Hius, all the potions in tltts prayer stand in the. strictest re- ^ference to the word Father ; the ) three first, to the love we Utoe fbr God ; and the four last, to that confidence which we liave in ^Ae love He bears to us. The relation in w)iich wc «tahd to thi^first and best of Beings, dictates to us reverence A DISC0VJ18£ ON JKATT. VI. 5 13. kl icr His Person; zeal ibr His Honour; obedience to His imU ; submission to His dispehscUions and chastisements^ and resemblance tp His Nature: When we consider that He is our Father, to whom we come, and that it is He who bids us come, we may indeed come with boldness to the throne of Grace, and expect all that He has promised, and all that we need. O, what a privilege is contained in this conside- ration ! Which art in heaven; o if t«7$ •ipauli — ^Who art t» ih$ heavens. The word which, properly belongs to things, though it was often formerly us^d iiistead of who, which refers to persons : but who is certainly the most proper in this place^ for there is no amhiguity in the original article. But it is a •matter of little moment, in our addresses to that Being who, in His own person, is neither masculine, feminine, nor neuter. .He is lUud Inexprimabile, — that Ineffable,— that Inconceiva- ble, as Cicero expresses the Supreme Unknown Being. He Jias, however, called Himself Our Father, and commanded us so to address Him. We see Him, therefore, as our Father^ ^md lose sight of all other distinctions* In heaven, — or, in the heavens. This phrase in Scripture seems used to express, Ist* His OMNIPRESENCE. — The heavens of heavens canned CONTAIN thee, 1 Kings viii. 27. ; — that is. Thou fillest im- mensity. 2dly. His majesty and dominion over His creatures.— :- Art thou not God in heaven, and rulest thou not over all THE KINGDOMS OF THE HEATHEN ? . 2 ChrOU. XX. 6. 3dly. His power and might. — Art thou not God in heaven^ and in thy hand is there not power and might, so that no oreaiure is able to withstand Thee. 2 Chron. xx. 6. Our God is in heaven, and hath done whatsoever He pleased. Psal. cxv. 3* - 4thly. His omniscience. — The hordes throne is in heaven : His eyes behold. His eye-lids try the children of men. PsaL XL 4. The Lord looketh down from Heaven ; He bshold- bth all the sons of men. PsaL xxxiii. 13. 5thly. His infinite purity and holiness.— ZiOoA: down from thy holy habitation, from heaven,, ^c Deut. xxvL 16. Thou 4srt the high and lofty One, who inhabitest eternity, whose name is Holy. IsaL Ivii. 15. 1S2 THE LOBB^S PRATSR ; So that when we address Hiin as our Faiher, who is in the hemienSy we should rememher these things as descriptiire of die Being, and the attributes of that Being which we addiess. FIRST FETITION. HaUawed he iky name ! yer. 9* This may be considered as a petition with which we begm our prayer. Now that we are about to address Thee, may we conceive aright of thy Majesty, and come before Thee with the deepest reverence and humility ! The word sanctify, literally means to make holy. In this sense we can never apply it to God ; but the original Word myiti^HrM, comes from «, which dgnifies negative^ and y«, ike earths — a thing separated from the earthy or from earMy purposes and employments. As the word sanctified or hoi* lowed, in Scripture, is frequently used for the consecration e{ a iking or person, to a holy use or office ; as die Levites, — the firsUhomf — ^the tabernacle, — ^the temple, — their different utensils, &c. ; which were all set apart from every earthly, common, or profbne use, and employed wholly in die service of Crod ; so die Divine Majesty may be said to be sanctified by us, in analogy to those ^bings; — viz. When we in our hearts separate Him from, and in our minds, concepdons, and desires, exalt Him above earth, and att created Mngs* When, in our addresses to Him, we dius separate Him frmn all human passions, — ^from cJiangeableness^ fickleness, and caprice. When we represent Him to ourselves not tnexom^ hle^ but easy to he entreated; not unwilling, but ready ta save : not giving to one more readily than to another, who is in the same necessitous circumstances ; not as being unwiK ling now, to hear and grant, though He may be willing at some future time : — ^for these things seem to attribute to Him not only human passions, but some of the worst of diose passions. This sanctifying is a thing of great Conse* quence : for improper and unworthy views of Grod, often prevent or suspend the exercise of faith ; and we too fre* quendy imagine God to be something Kke to ourselves ; — irresolute in mind, slow to resolve, difficult to be entreated : feeling an unreasonable attachment to some, while he feels an abhorrence, equally unreasonable or capricious, of otkefm These views are unworthy of God : He is not Hke man, — He A BISCODRSS Olf XiiTT. VI« 5 13. G3 is not like (Hnrselyes. To any prajring ftoul, He is now^ and ever must he^ the Fountain of merqr, — ^the Well-spring of salvation,"— always ready to pour out &e streams of bloMed- ness to all tliem that call upon Him ; and ever^ tver more read/y^ to hear than w^ are to praiyf and evervxm$ to give more than we desire or deserve. Farther, God's name, signifies Grod himself^ with all the ai- trihates of His Divine Nature,-— His power, meroy, good- nesst justice, and truth ; and this imme we may sanctify or baUow, 1st With our lips,— -when aUour conversation is Aoly, and we speak of those things which 4u« edifying, and meet to miniflter grace ta the hearers. 2dly. In our thoughts, — ^whenlve repress every ru»ng evil, think chastely, repress all unholy, vain, and disorderly ima- ginations ; endeavouring to have all our tempers regulated 1^ His grace and Spirit 3dly* In our lives, — when we begin, continue, and end all Oiu* works to His glory, — ^having an eye to Him in all wepor- fonn ; then every act of our common employment will, in His sight, be as an act of religious worship. It is posJEOble so to eatBXkA drink, that every meal we eat we may feel to be a saeramenial repast 4thly. We may haUow His name m our /amt/te^,— when we oMitevOur to bring up our children in Hb discipline and •dmonition, — ^ins^^ctUig also our servants in the way of r^hteousness, — and by having the Holy Scriptures read, and prayers daily ojfered in our dwellings. And thus, our houses may become houses of God, — t€bbemaoles or temples where ptayera and thanksgivings are daily laid upon that altar that sanctifies the gift &thly. We hdUom God's name and honour Him, in a pur tieular calling or business, — ^when we separate the falsity, do- cepticm, and lying, commonly practised, from it ; buying and sdling as in Ihe sight of the holy and just Grod ; not mixing ttoperior and inferior articles together, as multitudes do, and sdling the mass as pure and unmixed, and of the first qualitajr* How wOl such dealers appear before God 1 B 2 THE lord's prayer ; SECOND PETITION. Tky kingdom came ! rer. 10. The meamng of this petition we may collect from the an- cient JewSj and from tlieir ex:pectaH(m. ^ He prays not si all (say they) in whose prayers there is no mention of the kingdam of GodJ^^ ** Let Him cause His kingdom to reign, and His redemption to flourish ; and let the Messiah speedily coTne and deliver His people !*' The kingdom of Christy His govenunent in Judea, and His deliverance of them from the Kmnan yoke, was that which they expected : we know that the great King of this kingdom b come, and that the goyen»> ment is on Ws shoulder ; and of the increase of Ifis govern- ment and kingdom there shall be no end. We should pray that it may increase more and more^ for God has promised that it shaJl be exalted above all kingdoms. Dan. vii. 14 — 497. And that it shaH overthrow all others, and be at last the Uni- versal EmjMre, see Isai. ix. 7. The kingdom of hea/oen and the kingdom of God^ mean, (as used in the Scriptures,) the OspensaHon of infinite mercy and manifestaiion of etemoL trvih hy Christ Jesus : producing the true knowledge of God, acccmipanied with that worship which is pure and holy, worthy of Him who is its Institutor and Object God's govemmeni of the world is called His kingdom^ and it is ealled so, becatise it has its laws^ — all the precepts of the gospel ; its subjects^ — all who believe in Christ Jesus ; and its Kino, — the Sovereign of heaven and earth. The kingdom of heaven^ says the Apostle, is not Tneai w. '* How then does heaven diflvr from this state T' It makes the righteousness eternal, the pipACE eternal, and the ^oy eternal. This constitutes the BEAVEN OF HEAVENS. In the world, His followers may have e A DISCOtTRSE ON MA'TT. Vt. 5 — 13. M tribulation ; but in Him, they shafi have peace .* and He has spoken these words unto us, that our joy may hefuU* We should pray that this kingdom may speedily come* into ^ nation at lar^e — into the whole earthy into our own ntighbowr' hood and family, and iiito our own sofuls. Ever pray, and constantly look for this kingdom, — it is comings — it is a$ handy — it is arnong us! THIRD PETITION. 1 Thy wiU be done, ver. 10. This petition ia properly added inunednitely after the pre* Ceding. For when the kingdom of righteousness, peacCf and joy in the Holy Ghost, is established in the heart, there is then an ample provision for the fidfihnent of the divine wHL The will of God is infinitely wise, good, and hcdy { to have it done among men, is to have infinite wisdom^ goodness^ and holiness, diffused throughout the tmiverse ; and die earth filled- with ikiB fulness of God, ' The will of God is the measure of all good ; when that is done, every thing relative to the end and perfection of that Thing or Person, is accomplished. With respect to the sal« vation of man, let us observe, 1st. That the salvation of the soul is the result of iioo wiUs Conjoined ; the will of God and the wUl of num. If God do not v>ill the salvation of man, man cannot be saved : if Haan do not will the salvation which Qod has provided for him, he cannot be delivered from bos sins. 2dly. This petition certainly points out a deliverance from aU sin, for nothing that is unholy can consist with the divine yyiU ; and if this be fulfilled in man, surely sin diall be eradi- cated from the soul. 3dly. This is farther evident from these words, as it is in heaven: — i. e. as the angels do it: for they obey with all zeal, diligence, love, delight, and perseverance. 4thly. Does not the petition plainly imply, we may, through Christ strengthening us, live without sinning again^ God t Surely, the holy angels never mingle svn Mdth their loving obc* dience; and as our Lord teaches us to pray, that we may do His will here, as the angels do in heaven, can it.be thought He would put a petition in our mouths, the fulfilment of which is impossible ? THE LOKD^S PRAYER ^ ftd^. This pMtioii, tfam undentood, eertaiiily oFertbarow» the assertioii^ ** There is no such state of porificatioa to be at* tained faere» in winch it may be said, the soul is redeemed from sinfid passions and destresJ* It destroys this olijec- fion* for, it is on earth that we are conunanded to pray, that Ais lotZZ, whidtis onr sancUfication^ may be done. 6thly. Our souls can never be truly happy till our wills be entirely subjected to, and become one, with the will of Ciod. 7thly. How can any person offer this petition to his Maker who thinks of nothing less than the performance of the will of €K)d, and of nothing more than the doing his own f 8ome see die mystery of the Holy Trinity in the three pre* ceding petitidf three graces, essential to our salvation, must be brought faito exercise : and indeed, die petitions themselves necessarily suppose them >— Faith ; Our Father. — ^For he that c(»neth to God must heUeve that He hu Hope ; Thjf kingdom come. — For this grace has for its ob> jecis, things that are future. Love ; 7% wiU be done. — For love is the incentive to* and principle of all obedience to God, and beneficence to man* The man who can with a truly enlightened mind and dear conscience, say, from the bottom of his heart, Thy will he done ! has attained to a very, high degree of CSiristian per- fection. the foitrth petition. Give us this day our daily bread, ver. 11. God has made man dependent on Himself^ for meat, drink, life, breath, and all things ! And as He has given us no promise that we shall live till to-morrow, we have only to seek for a daHy provision; we ihould live to*day and trust for te4norraw, knowing that he who lives every presemt day for eternity, is always prepared to meet his God. A BISCQITRftB ON MATT. yi« 6 13. Vt . ■> r- But the word fVitirriM , has grendy pearplexed ontio* and tsommeiitatcmi. I £ind upwards of tlurty (fiffereot explanatioiM of this word* It is foond in no Greek writer before the SvangelifltB ; and Or^n says expressly, «AA* ««im wiirXmT$iu vof rm Ev€iyY$>i»9Tmy hvt U VHis farmed by the EvmgeUstB themselves. The mterpretation of Theophylacty one of the best of the Greek Fath^ns, has always a];^>eared to me to be the best, AfT»i tiFt r« •utm juu Tprreccrtt tivrtifiuKy — *< Bread ne- cessary forour substance and support ;" — viz. that quantity sod fudlity^oi food which is necessary to support our health and strength, by being changed into die substance of our bodies. The word twrnvo-w, is compotnded of isri and o6tim^ upon or above our stihstaaic&; that is, the bread that is proper for the, siq^ort of the human system. There may be an allusion here to the custom of travellers in Asiatic countries, who were wont to reserve a part of the food gkoen ^rn the preceding evening, to serve for their breakfast or dinner the next day. But as this was not suf- ficieiyt for the whole day, they were therefore obliged to de* pend on the Prpvidence of God for the additional supply* In Luke XY. 12, 13. •vo-ici signifies what a person has to live oUf his whole patrtmony, be it more or less ; and nothing can be more natural than to understand the compound word f«'i«vri«f, of that additional supply which the traveller needs to com* plete the provision necessary for a day's eating, over and above what he had in his possession. See Harmer, After all, the word is so very peculiar and expressive, and seems to have been made on purpose by the Evangelists, in ojder to express their Lord's meaning, that more than merely bodily nourishment seems to be intended by it Indeed, many of the ancients understood it as comprehending Uuit daily supply of ^ grace, which the soul requires to keep it in spiritual health and vigour. He who uses this petiticm would do weU to keep both meanings in view ; for he has both a body and soul which must depend on, and receive from the bounty of God their support To make this more impressive, let us note a few parti« culars : — 1. God is the Author and Dispenser o{ all temporal as well as spiritual good. 2. We have merited nothing that is good at His hands ; vol.. II. 8 tS THE LORB^S PRAVBR ; woA tfierefore, must reeeit« it as a free g^ €^ «• to A^, Ac. 8. We must Sepe/nd on Him Mlf f&t iuj^mrl t we an iR>t pennitted to ask any dnng for to-monvnff /'giiretti to*4eiig* 4. That petition of ^e ancient Jews Is excellent — ** Loind» tile necessities of thy people Isra^ are many, and their feaow* ledge small, so that they know not hew te disclose th^ ne- cessities : let it he thy good pleasure to gire to every mm what snfficeth for food/' Thus they expressed thdr depen- dience, and left it to Qtod to determine what was best and most suitahle. We, also, must ask only what is necessary for our support, God haying promised ifeillier luxuries tior superfiui' He$. Daify support for our bodies, uid daily support for ovet souls, is all that we need, and this we shoidd i»ray for ; and Ais we hare reason to expect from a bountiM and merciful God ) and then leave it to Him to employ that body and that soul as He pleases. We are His servants ; He calls us to labour ; and no man will expect his servants to fulfil their task if they have nothing to eat God, our heavenly Master, will give us bread for both worlds. THE FIFT9 ri^TlTION. And forgive us our debts, as we forgwe our debtors, ver. 12. There is a little difference between this petition as it stands liere, and that in the parallel place, Luke xL 4. Here it is, Forgive us our debts, tt^ts ^i^f ret o^t iA«^c«tr«i iiftmv — forgive us our debts, or, what we owe * to thee ; as we forgive our debtors^ T«i€ 0^1 iAfr«^ ^|iuvf — those who stand indebted to us — understanding in both cases, that both were insoh>efU j t a c are indebted to thee, but we cannot pay ; we are totally in- solvent ; if thou exact, we must be cast into the everlasting prison of hell : — our debtors are insolvent ; they have neither money nor goods ; if we go to the extremity of the law, we may arrest their persons, sell them and Aeirs, or put them in prison for life. We are touched with compassion for them, and therefore forgive them the debts &ey owe us. Be ihoQ inoved with compassion to us — ^we can pay thee nothing of the mighty debt we owe, therefore, in thy mercy, forgive our debts to thee / In the gospel of Luke it stands, mu ttfg$ ^f» rctf etftecfriea, ▲ DISCOVnB %K XATT. Yti 6 — 13. 19 ifi0f* 'WU forgive w and do not, aa the lam wqM aiitl»rise» sell the p^raotty or tiyrow him iaio pnaoa, where he mtnl lie £ot Mfe. In cases of dete, where the person was insolvent, the law eaqpowered the creditor to seUihe dMor^ wni his wife^ €nd kit chOdrin, md ali that he kmd, to pay the debt Matt. xTiiL 25. Or to fArow the debtor into prisstit where he was lobe detained till Ae &adpdidd: and as ovtt tms are many, they are represented as «fe&to— ^viiateTer we hare done, said^ or thought^ agaket the lioly law of God, is a sin : or in other words, evil thoughts^ incfttding unholy and disorderly passtons-^^^oil to^ds, whether hlasphemous against 6rod, or ii^urions to our feUews : evU actSi whether against the letter or spirit of the law, or against bo^ — are sins^ transgressions of the Uew ; and consequently dieto to divine justice. God made man that he mlg^t live to His glory, and gave him a law to walk by : and if, when hk does any thing that tends not to glorify God, he eontraets A debt wi^ divine justice, how much more is he debtor, when he breaks the law by actual transgression ! By the law of his creation, man is bound at all times and places to love God %mth aU lus soul, mind, heart, and strength^-aad tins lonc^ which is the principle of obedience, must lead to every thsugkti mppeHie, purpose, vxyrd, and deed, by which God may be gio^ T^ed — and this every man owes ^ his Creator; and this he could haoe done, had he never fallen from God by a tfnn»> greesion wlndi he might have avoided. Ever since his M^ eren the thoughts of his heart have bien tvU, and that con^ UnnaJly; and Ais i0on29 tod actions have borne sufficient tevi- danee oi the depravity of his heart Man is ukoUy sinful and In all 4iis acts a stnirBR ; hence his de6^--his inamceiimh 51s de^ to his Maker. From these things ^e reasonabieneRs ^ endless pnniidiment, Vas been argued : «« All the attribute! ^ God are reasons of t^l>edience; those attributes in their iO T«B LOUD*? VRJIYXS ; Dumber, as well «s in llnir. nature, are infinite : every m k an act of ingratitude or rebellion against all these attributes; therefore, sin is infinitely sinful, and deserves endless* punish- ment.'* It is enough that the sinner is incapable of hdping or renewing himself ; if he pass through the time o£ probation without seeking and finding the salvation of God, and die in his sin, where God is he can never come — ^he is incapable of glory : — and as his sinful nature continttes its. operations ev^ In the place of torment^ these are eontimud reasons why that punishm^it should be continued. When we can prove that the' gospel shall be preached in hell, and ofiers of salvation, free, full, and present, be made to the damnedi then we. may expect that the vx>rm ihut- dieth not, shall die; and the^e that is not quenched, shall bum out ! We are taught in this petition to ask the forgiveness, of our sins and debts : our Lord does not tell us to fall dovm before the feet of our heavenly Master, and say, hcn>e patience with file, / will pay thee all. No. Of this payment, there is no hope: the thing is impossible. Man has nothing to pay: and if his sins and debts be not, forgiven, they must be charged against him for ever, as he is absolutely insolvent, and so completely ruined in his mora) constitution, that he is past work. If he be forgiven and set up anew, and his moral kealtk restored, then he may, and will work, as a proof that his Lord has had mercy upon, him, and not only pardoned his f^^ces, but has healed his ^iritual diseases. Thus he will work, not to merit heaven, for this he must have as a/ree gift ; as the kingdom of Gt)d, which is of infinite value, cannot be pmchased with his money — indeed he has none^— what he luts is his Lord's ; and no man can purchase God's glory, by God's grace. Forgiveness and glory must come from tl^ free mercy of God in Christ : — and how sfarange is it, — ^we cannot have the old debt cancelled, without contracting a new one as great as the old ! But the credit here is transferred horn justice to mercy ! WhOe sinners, we are in debt to m&nXUi* justice ; when pardoned, in debt to endless mercy : — ^and as a continuance in a state of grace necessarily impUes a continual communir cation of mercy, so the debt goes on increasing ad infimtum^I Birange economy in the Divine Providence, which by r«fc» dering a man an infinite debtor^ keeps him eteri^y dependeiU A DISOO^ME ON VATT. TI. 5 13. 01 on hk Creator ! How good is God ! Ai»l what does Uus »t»ie of dependence imply ? A union with, and a partidpatiom oi the Fountain of eternal goodness and felicity ! But there is a condUion which God requireis, in order to the forgiveness of sins; not an equivalent for his. transgres- sion : — of this man is incapable : — Forgive our debts^ as ice forgwe our debtors. It was a maxim among the ancient Jews, that no man should lie down on his bed, without for- giving them that had offended him. JFbr^'oe, says Christ, and ye shaU be forgiven — for, if ye forgive not men their ires* passes, neither will your heav^y Fhther forgive yours. That man cond^nns himself to suffer eternal pum$hment, who makes use of this prayer, with revenge and haired in hb heart He who wiU not attend to a condition so advantage* ous to himself (remitting 100 'pence to his debtor, that his own creditor may remit him 10,000 tiUents) is a madman, ^vdio to oblige his neighbour to suffer an hour, is Mmself determined to sufier everlastingly ! ' This condition of forgiving our offending ncighbourSf though it cannot possibly rnerit any thing, yet it is ^at con* ditiour without which, God will pardon no man. . llie good- ness and indulgence of God towards us, is the pattern we should follow in our dealings ^th others^ If we take m§k for our exemplar, we shall err, because our copy is a bad enCf and our lives are not likely to be better than itie copy we iim- tate. We should follow Christ, and be merciful as our Fa- ther who is in heaven is merciful — surely he who wi^es to learn to write, cannot- complain of tiie Mmess of his copy ! Let us put a case here :^--Reader, hast thou a chUd or servofU who has offended thee, and humbly asks forgiveness ! Hast thou a debtor, or a tenant that is insolvent, and asks for a little longer tirne? And hast thou not forgiven that cA»2d or «er- vantl Hast thou not given time to that debtor of tenant? How,' then, canst thou ever expect to see the face of h just and merciful God I Thy child is banished, or iept at a dis' tance-: thy debtor is thrown into prison, or thy tenant is sold up : — ^yet the chUd offered tofaU at thy feet ; and the debtor or tena/^ utterly insolvent, prayed for a little longer, time, hoping, that God wcmld liable Inm to pay thee all : but to tfiese thinga the stony he6Xt and seared conscience paid no re- gud ! O monster of ingratitude I Scandal to human na^. r" SI THE tORD^S PRAYER ; tore, cud i^proaich to God! 60, and if tbou eMiBl,1ude Ikf •elf-^ir^iii Ae22— from ^fiM^of theLoyd! L€«m,tliet^ fore, to give and ybr^^t^e— 4nd neveir turn away^yfiicdlfoDi fthy poor ttian, no the face ^fm^ t$ hrikg «r feoi tit,-^^aiid lUb is com- pottuded of t«$, ^^, and ^^, lo ftrtii^, or bod; tekiog thi* kind of donbUe entry inta consideration, there is room enough for the critfoism that states, *< niio is maire than in ;" — a man may be tempted, and in a state of temptatiim, withcmt eaterinf irUo it : entering inio it, im^ies, giTiag way, closing in with» and embracing it That man has entered into a trnpColfofif who feels his heart inclined to it, and would act accordin|^y« did time^ placer and opportunity s^nre. Christ was tempted even to warship ike ieoU ; but He entered not into any of tfie temptations of His adversary ;*— the prince of this world came a»l found nothing in Him^-^no evil nature mUiimy to joia with the evil temptation withyuL Now, a man may be oa the verge of fiedling by some powerful and well circumstanced sin— he may be in it ; but the timely help of God may suc- cour him, and prevent him from entering into it ;— and thus a brand is plucked fW>m the buniing. He was heetedt yea ecorched by it, but was saved from the desolating and ruinous act. This may be one meaning of this most important peti tion I and thus the poet, — • ** O, do thofu always warn 1^ acwd, of danger near : When to the right or left I tuiHi The roke still kt me Iwor, • Comeback/ Mtt is the toay ; Come back I aod walk herein ; O BM^ I hearken and obey, And M»A Iht path ttfein." We see Uie progress of temptation in the case of Achtmf and his entering into it. 1. He saw a rich Babylonish gar^ mentj and a wdge of gold. — ^There was no sin in foa^ seeing it 2. When he saw it, he iun>^ed it. — Here ha/stt die toBoptatioa, it began to gmn possession of his heart. % He took it. — Here he entered fuUy tAto.it, but conscious of his iniquity, uid afraid of exposure and jmnishment; he, 4» kid it among the stuff, — hid it in such a way that it eouM not be found out, but by God himself. We see from tiiis, and many o^r cases, that temptation may come« 1. As a simple, eeU-thought. 2. A strong imagination^ or impawssion made iqjKm tb« imagination by the thing to which we are tempted. a IMt^ in viewoigit,wiai the opinion that, if iKMSScMr k would be «se^ 64 tHB lord's peater ; 4. Consent of the wiU to perform it Thm l^st is con- ceived, sin is finished, and death is brought forth. Janu i. 16. ' Our Lord's advice to His, disciples, Matt xxvi. 41. may be an illustration of this petition — Pray that ye enter not into temptation^ the spirit indeed is willing^ hat the flesh is weak. ** Ye may be tempted ; do not enter into it : for though your, hearts may be now right with God, and ye are willing to go even unto prison or death for my sake, yet ^e flesh is weak : it may be overcome — my power only can save you : but this cannot be expected where the means are not used : therefore watch uid praiff or your fall is inevitable." O Lordj let its foU'into no sin! Amen. THE SEVENTH PETITION. Deliver us from evily ver. 13. Pvr«i ^futi mw Tpv wvifv — Deliver us from the demk or wicked one. Satan is expressly called • ir«f«^€, the wicked one^ Matt* xiiL 19 and 38; compare with Mark iy. 15., Luke viii. 12.^ This epithet of Satan^ comes from 9r«v««, labour y toiU sorrow^ misery^ because pf the drudgery that is found in the way of ^'n, the toil and sorrow that accompany and follow the com* mission of it, and the misery which is entailed upon it, and in which it ends. This is a good description of him who seeketh rest andflndeth none — who goes about as a roaring Zfon, seeking whom he may devour ; of him who can truly sty — " Where'er I go is hell \ myself am hell." And aU tibey who are his children partake of his nature^ and of his restless wretchedness- — the wicked are like the . troubled sea that can never rest, but is always casting up mire and dirt* To be delivered from the paw of this lion, is no small mercy; to have him bruised under our feet, is a great triumph. Rabbi Judah was wont to pray thus : ^ Let it be thy good pleasure to deliver us from impudence and impudent men : from an evU man, and an evil chance : from an evil affection, an evil companion, and an evil neighbour ; from Satan, the desti'oyer, from a hard judgment, and a hard^ adversary!" I have re- marked among the simple, honest inhabitants of. the counties o( Antrim and Londonderryy in Ireland, that the common name for the devil or Satan, was The Sorrow : a good sense A BISCOVSSS OK ^AfT* TI. 5 — 13. (| Of the (Mrigifial Wotit^ i wnpH^ ^ewkked otm^ tl» efM elirer ttt from &e evil, toUj labour^ sarrowi aild misery of «^ / Lord, hear Ihe prayer ! Deliver ««— ^^••«i 4j>MK» a very expressire word — break &Ur chains — loose our bands^^^^snaicki pluck us ^tn the otH a^d all its calamitottd issttei^^ lihe word deliver seems to vaor J>ly that we ttre already in the hand, or less or more uhder tfao power of the adversary. It is an awful thii^ to be either under the fcnver of eoU, or in the hand of Saiath How earnestly should we offer up this t>etitioii to Grod, that we. may be saved from a danger flk> imtnment ; thilt l>eing deUver* ed out of the hands of otir enemies, . we may serve God in righteousness and true holiness before Him, all the days of our life 1 Amen. Some mike but one petition of th^ two latter ; theiy appeal to me to be sufficiently distinct — the formef leads us to pray against excitCTnent to sin — the latteti tlgainst the consequence of having given place to the deviL It is a diff^ent thing to pray against solicitations to sin — and to pray to get the thoughts of our hearts cleansed by ^e inspiration of God^itf hdy Spirit : the /r^< says^ May we sin against thee no more I — me second says, Deliver us from ih€ power, condemnaUcn^ and pollution o£ the crimes which we have alreildy commilit ted ! They are very difierent petitions : and this consideredi theife are doubtless seven petitions in the Lord's Prayer. THE DOXOLOOti For thine is the kingdom,, and the power, and the gUnjf for ever* Amen, ver. 13. The whole of this Doxology is rejected by Wetstein, Qries* bach, and the most eminent crides, as being omitted by many ancient MSS., versions, and fathers. Hie authorities oM Which it is rejected^ may be seen in tlie above writers. Grie9^ bach seems perfectly convinced that it neter made a part of the sacred text, originally^ Now, as this Doxology is at least very ancient, and was id use among the Jews, as well ds allihe o&ier petition^ qf thUl excellent prayer, it should not, in my dM^inion, be left ottt of the text, merely because some numuscrtpts^ amient version^t TOL* II. 9 o 9 W THX jamD*8 PRATXR : sad anciefU ecdesiasUeal Greek writers^ hare omitted it; and because those which. re^un it, write it variously* It may be considered as giving a reason for the precedmg petitions. Thou canst do all that we have requested ; for ITUne is the kingdom — that kingdom, the connng of which thou hast commanded us to pray /or. See (^ explained «nder the Second Petition. And the power ; — that energy by which this kingdom is raised up, governed, and maintidned — ^the power that rules over aUf and can do all things. And the glory ;— -honour and praise simll redound to Thee in consequence of having estabUshed the kingdom of grace, by the gospel, upon earth, in sending thy Son to bl^ss us, by turning us away from our iniquity, and setting up the king- dom of righteousness peace, and joy in the Holy Ghost, in the hearts of them who believe. To Thee alone all this shall be ascribed, for Thou art the universal King, in the uni'ver' sal kingdonij — Thou art the almighty Ruler in heaven, earth, and helL To Thee appertains the glory of having made both w^orlds, of si»taining them by the word of thy power, and of having redeemed mankind by the blood of thy Son. For ever ; — «ic ro«$ mma^y to ike for everSf or, as some authorities have it,,'vf xm tut xdi ui r«v« m^fmi.rmit «ii«v«^, neto, and for ever, and for ever and ever, — or, to ages of ages, — or, to the evers of evers. In such cases we often use for ever and et>cr,— or, for evennore. The tirst ever, taking in the whole duration of time ; the second ever, all the etemi' ty that is to cow^. The original word, tumf, comes from «fi, always, and «v, being, or existence. This is Aristotle's de- finition of it. There is no word in any language that mcnre forcibly points out the. grand characteristic of eternity, — that which always exists. It is often used to point out a limited time, the end of which is not known. But this use of it is only an accom- moddted one ; and it is the grammatical and proper sense of it, which must be resorted to in any controversy concerning its scriptural meaning. We sometimes use the phrase /or evermore — i. e.for ever and mxyre ; which signifies the whole of time, and the more^ or interminable duration beyond it. Amen. This word, is Hebrew, i&k amm^ and sigmfies A DISCOintSE ON XATT. Tl. 5 — 13. 07 fintf^tUi or true. The irord itsdf in^eu a ccmfident restiiig of the soul in G^ ; with the fullest assurance that all these petitions shall he fulfilled to every one who prays according to the directions given here hy our hlessed Lord ; to whom he ascribed the kingdom, the power, ^tnd the glory, for ever and ever ! Amen. An old English divine has given the foUowing illustration of the Lord's prayer, which is well worth the reader's atten- tion:— Our Father^ Isai. bdiL 10. By right of creation, MaL iL 10. By hountiful provision, Psal. cxhr. 10. By gracious adoption, £ph. i. 5. Who art in heaven^ 1 Kings viii. 43. The throne oif Thy glory, Isai. Ixvi. 1. The portion of Tl^ children, 1 Pet L 4. The temple of Thy angels, Isai. vi. 1. HaUawed he Thy Name^ Psal. cxv. 1. By the thoughts of our hearts, Psal. Ixxxvi. 11. By the words of our lips, PsaL 11. 15. By the works of our hands, 1 Cor. x. 31. 7%y kinbgdom come^ Psal. ex. 2. Of Providence to defend us, Psal. xvii. 8. Of grace to refine us, 1 Thess. v. 23. Of glory to crown us, Coloss. iii. 4. Thy will he done on earthy as it is in Heaven^ Acts xxi. 14. Towards us without resistance, 1 Sam. iii. 18. ' By us without compulsion, Psal. cxix. 36. Dniversally, without exception, Luke i. 6. Eternally, without declension, PsaL cxix.' 93. €Hve us this day our daily hread^ Isai. xxxiii. 16. PsaL dv. 14. Of necessity, for our hodies, Prov. xxx. 8. Of eternal life, for our souls, John vL 34. And forgive us our trespasses^ Psal. xxv. 11. Agunst the commands of Thy law, 1 John ilL 4. 06 THS i.0B9'« VRA-^E } Against die grtce of Tkj gospel, < 1 Tim. iii. 13, As we forgive them that trespass against us. Matt vi. 15. ffy defaming our character, Matt y. 11. By embezzling our property, Philemon 18. By abusing our persons, Acts vii. 60. And le^d us not into temptation^ hut deliver us frgm evU^ M^tt zxtL 41. Oi overwhehning affliction, PsaL cxzx. 1. Of worldly enticements, 1 John ii. 15. Of Satan's derices, 1 Tim. iiL 7. Of error's seduction, 1 Tim. vL 10, Of dnfid affections, Rom. L 28f Par thine is the kingdom, and the power, and the glory ^ fiyr ever, Jud^25. Thy kingdom govenis all, PsaL ciiL 19. Thy power subdues aD, Philip, iii. 20. Thy glory is above all, Psal. cxlviii. 13t Amen^ Ephe$. i. 11. As it is in thy purposes, Isai. xiv. 27. 00 it is in thy promises, 2 Cor. i. 20, 00 be it in our prayers. Rev. xxii. 20. So it shall be to thy praise. Rev. xix. 4. Bernard's Thesaurus^ Hbtpon-Hall, Middlibsbx, Oct 3, 1828, SERMON. XIX. THE TRAVELLER'S PRAtER, k , . ==sssssssssssss LITURGY OF THE CHURCH OP ENGLANIX ADVERTISEMENT, Perhaps it may be nec^ssi^iy to state, that the ensuing dis< caurse, most certainly of a singular kind, owes its origin to the following circumstance : — On Dec. 17, 1817, I was providentiatty called to take n journey from Liverpool to HulU in company with an intelli* gent and pious friend. Being alone, we had on llie way soma useful conversation^ relative to the circumstanee&of such reli- gious people as were obHged to pursue their badness by ise< quent journeys both by sea and land» in whiclr na pnvacy could be enjoyed ; and where, consequentLy, that daily VHUk^ which a C^stian should observe towards his Maker, waa often so unavoidably intemiptedy. that it was next to impoMsU ble to have a recollected mind, or a heart regularly turned to God by prayer and supplication. In our discussion of this subject, we both agreed, that to have a solemn farm of well chosen words^ by which the mind could fully express itself, in reference to ita dreumstancess urithout the hbour of looking for suitable e^^pecfsiona* mmil 70 THE traveller's PRAYER ; be of great utility :^ and to both of us, the third Collect for GracCf in the Liturgy of our excellent Church, appeared to contain both the ideas and words, which above all others, were best suited to such occasions, and in which every Chris- tian heart could join. On that occasion, I termed this Collect The TVaveUer's Prayer ; and from that day formed the resolution, whenever I should be able to command a sufficiency of time, to write a short discourse upon it, not only to recommend this very suitable and comprehensive form, for this very purpose ; but also to e:tplain the import and force of every expression, that they who should use it in such fHlgrimages, might have the full benefit of it, by pra3dng not only with the spirit, but with the understanding also. , The purpose ^en made, and of which I have never lost sight, one day's rest, after the fatigues of a long sea- voyage, and land journey, has given me an opportunity to ^ilfil : and judging &at &e prayer, this considered, may be as profitable to others as it has been to myself, I venture to make it public : and, I have no doubt, that every serious reader will heartity join with me in praying that the many thousands of those who are exposed to the inconveniences and perils of travelling by land and by water, and die suspension more or less of religious duties through such joumeyings, may be enabled to avail themselves effectually of the prayer itself^ and of this little help towards a better understanding, and more extensive use of it : and that there may be in this case, as in all others, a continui' ty in that thread of devotion which should run through the whole web of life : so that in all the day, that may constitute the years of their pilgrimage, they faU into no sin, neither run into any kind of danger. May His presence and blessing be the reader's portion ! and after the journey of life is ended, may he have an abundant entrance into the Holiest by the blood of Jesus, where sin can never come, and where danger can have no place ! 1. With the business of life •there are many untoward and hurr3ring circumstances connected, which, in their natural operation, are unfriendly to personal piety ; and therefore re- A BISCOURBE ON: THS THIRD COLLKCT Ol^THE LITITROT. 7t quire much watchfulness imd prayer, that while we are, as duty: binds us to he^ diligent inbusiness^ we may also he fervent ia ma^ ; diat while we are serving ourselves, we may not for* ^Ro serve the Lord. Where the favours and blessing of Ciod are, there are necessarily peace and safety: and where His blessing is not, there is no health — ^no prosperity. 2. In order to ohtiain this blessing, and secure this favour, there must be not only a very himible reliance on His mercy and protection, b(U also fervent suppMcation for the grace ne- cessary to enable us to pass through things temporal, so as not to lose those that are etemaL 3. Even in the use of lawful thingSy we may lose our souls t for lawful tilings may be used unlawfully, and thus, that which was intended to be a blessing, may become a snare ; and eventually^acurse. He who is not aware of this danger* ous possibili^, will not watch against it ; and therefore his faU is unavoidable. How necessary then is the wise man's advice, Ackruncledge Him in all thy waysy and He will di* red thy steps. Let us take care first, that the way be right — that the business or employment by which we endeavour to get our bread, be just and honest : — that it be a lawful busi" ness — one useful to society—- one that, in the course of His Providence, God may smile on: and let us see that in the way or manner of our conducting it, there be neither avarice nor falsity. 4. "When, on examinatioii, we find all b right, not only as to the business, trade, or calling, by which we hope to gain the necessaries of life for piHrselves and those who are de- peiMiait on us ; but also, that we are endeavouring, with a pure conscience to conduct the lawful business honestly ^ with" out guile or deceit, we are authorised to expect God's bleB»- ing ; and consequently success in our honest labour. But for all this God must be inquired after to do it for us ;^^at is, to l>les8 and prosper ou]^ lawful endeavours, so that we may be able to provide things honest in the sight of all men. For, remember, that it is the Lord that giveth thee power to get wealth. 5. All these considerations strongly shew the absolut^ ne- cessity of prayer to Him who is the Creator and Governor of all things, and the Disposer of all events. " But how can we pray^ or be spiritually collected, while travelling day and fli|^ in tftage'Kxmebeiy wliere ^ eompaoky is as tsuM^ane- eraUe hin- dehaaees ; and, pray we must, or not prosj^. Mmy pious persons, in these cirenmstances,. have deplored the unsintahle* ness of time, place, and company, to prayer ; a total want <^ privacy, with rarious causes of distraction breaking in every minute, so that the mind is incapable of wotking vp iti^ thoB^ts into any thing like ord^ly and regular supfilicationy and in sodi a state, cBsturbed thoughts can only form them-' sahres into unconnected words and sentences, with which, how sincerely soever intended, the mind is generally dissatis- fied : and thus the perplexity is increased. d. If ever deform of sound words were necessary, it must be in such a case as thb : ^form, short, simple, and terse; where the mind is saved the labouf of composing the words which the heart at once feels to be ^ just t3rpes of its d€^ aires, «nd by whi^h it can come at once unto the Lcmi, and ^es^it before Him its necessities uid most fervent desires ^ being saved tfie trouble of searching for suitable words to express its wants and wishes^ Such is the/orm which ap* pears as a motto to tins discourse, but which is, in factf the text on n^ich the whole is intended to be built As, I wish to benefit the antiformalist as wcA as him who pleads for its use and importance, I only wish the former to go with me but a little way in the present case, and I have no doubts tf Us heart be right with God^ he wiU soon find that in his jour* neyings Arou^ the maze of this world, in the secular busi- ness of liie, he will be glad to find such a help to his devotion so near at hand. This du»t prayer divides itself mto the foUowmg parts, w portions; — L A 8ol«3^ address to the Bi^reme Being : — ^ Lord^ our iuaoeniy Faiksr^ Almighty and everlasting Ood.^ ^ A DISCOURIK ON T^ THIRI» OOLLBCT OV THX^LITVROT. 7t n. Ab acknowledgment of Um care aiid proiidMce m.pre^ MTving our Mfe :— - , *^ Who hast safely hfmtgMus to the beginning (^tM8 UL A strong petition, to be preseryed^ during the day^ fiKHB sin and hnrtfnl accidents : — ** Drfend tain the same wi^ thy mighty power ; and granti that Hds day wefcM into no sva^ neUher run into amy himd tfdatiger." TV, Sappli<^tion for ^dance through the secular biwinesti (^Ihe day, that it may be wisely and righteoudy transacted :-^ ^ But that ail otir doings may be ordered by thy govemancef h do always th4t is righteous in thy sightt** y. All £e8e petitions, and ihi^ expectation of their fulfiU inent, are grounded oft Him who, in all the services of the CSiurch, is represented as the great sacrificial Offering ; and Arough whom alone, God's gifts and mercy can be comiimni< teted to mankind : — »* Through Jesus Christ bur Lord, Amen.*^ 1 A ISolemn address io the Supreme Being. " O Lord, otxT heavenly Father," &c. In considering the iibove divisions, it will be n^dessary id Examine the import of each word, that the mind may duly ap' brehend the idea, or precise meaning intended to be conveyed 1^ it h The Supreme Being is here addressed by a title that U Intended to point out His doihinion and sovereignty ; — viz* Lord. Poiber i>elongs td Him, who is the object of our worship! find power exercised in the way of dominion or go- f eniment He is th^ Creator, and consequently the PreseT' itr of all things ; as He has sorereign rule, so He has sove- tfeign right He upholds all things by the wdrd of His power; ftnd has an absolute^ right to dispose of them, and govern them te He pleases. All beings are under Him and depend upon WxA i aitd it is He alone that gives life and breath to all things. H^ has way every where, and the purposes of IJitt will all things serve. As we would feel the deepest reve- rence in. approaching the presence of the King, so at least should wd feel in approaching the Majesty of the heavens ancf the earth. I need not add, that reverence and godly feal' should penetrate the heart— tiiat we should feel our obhga' ▼OL. II. 10 ^ 74 THX TRATKLLXS'S PKAVm ^ . tioBf iOf mud depend^M^ iqKm Him ; and that though "we have authority to pray^ for this He has given xm ; we hav# no authority to comtfuind-^we are the creiUures coming into the presence of the Creator ; and subjects apinroaching die throne of the Kii^g, The exclamation O, is die e]q»re88ioii oC the petitionary spirit ; and by a proper consideration of the Being we thus address — O Lord I the soul is brought into the spirit and attitude of a supplicant 2. If we have not some endearing conception of this august Being* superadded to that of His Majesty i His ternns may Hrell make us afraid : — confidence cannot be exotcd by the bare contemplation of Majesty and supreme authority: to come with boldness to the throne of grace, we mast be con- vinced that He who sits on it, has a friendly dispositbn to- wards us, and in evidence of it, has commanded us to ask thai we may receive : therefore, with great judgment, have the ex- cellent compilers of our Liturgy, or pubUc Service, added here, Our heavenly Father. A proper choice of terms is of wonderful use when the speaker wishes to address hims^ to the conscience and heart ; and the judicious collection of su^ terms gives them additional expression and force, and so it is here. The Divine Majesty is first presented to our view, and before Him we are constrained to bow. . While awed by His presence, and trembling before Him, we hear Him pro- claimed by that most endearing of all names and relations^ Foxier ! — What ! is this Sovereign^ this most tremendously glorious^ and trwnscendently magnificent Being, my Father ! Does He call me His son. His child ? Is that dazzling throne, the throne of Chrace ? That seat of majestyy the seat also of mercy ? — of good will, of tender care, of gradous solicitude and parental affection ! Yes: thou art our Father : for such pity as a father sheweth unto his children, such pity hath ihe Lord for them that love Him. He is not merely a Father , or, the Father of the spirits of all flesh; but he is OUR FotAer— one whom we may confidently call our ownf and claim as our own ; for Himself acknowledges us for His children. . 3. But He is owr heavenly Father. From an earthly Ei- ther, we have derived, in a secondary way, our being ; and l^ such we have been fed, clothed, defended, fostered, and protected* The hatid that led us, was a hand of tenderness: A DliOOURfK ON TBS TRIIIB COLiMCT CfW THK LIT1TROT. 75 the vake that cheered Uis, was Uie voice of uffecH&n and kwe. He girded us when we knew him not : we were objects of Ins solicUude when we co^d not call him by that endearing name. We amiled through the effects of his parental kind- ness, when we could not comprehend that it was from him, under this God and Father, that we derired the happiness whidi was expressed by that smile. Well, all that tins our tenderly afiectioned and beloved earthly father did for us, was a proof of the love of our heavenly Father towards us — ^for it was (rom. Him that our earthly father derived his par^ital tenderness^ and through His bounty alone was he enaUed to kedf clothe, and protect us. Then, with what confidence may we draw nigh to Him: Our earthly fathers were both limited in their knowledge, and limited in their means : — ^they often wished to succour us when it was out of their power- to feed us, when they had not the meam — &eir love extend- ed to a2^ our wants and necessities, but their h,and could reach bat to B,few : but here, we are introduced to our ^^ heavenly Fa&er," whoBelove is ever ardent — ever operative^ whose all^eeing eye ever afiects His heart, and His Icmng heart ever ^ctates to His Almighty hastd. And to shew this efficiency, the same wisdom,* jnety, and good sense, of our reformers, already mentioned, have most properly added here, what qualifies and confirms the whole, — 4. " Almighty and everlasting God." We have ahnNidy seen what is implied in the character of ike Supreme Being, as '' the Lord, and mtr heavenly Fo' iherJ" We now come to consider more particularly His power as it immediately concerns ourselves. We see in the course of the world, that diere are multitudes of moral and natural evils which nothing but Almighty power can restrain, turn aside, or destroy : and diat there are many good things of both kinds, absolutely necessary to the preservation, com* fort, and salvation of man, which no le^s a pow^r than Gmni" potence can produce and establish. Now, it is ever necessa- ry in cnrder to our confidence and faith, to have the convic- tion, that He who is our heavenly Father, is the Almighty and everlasting God. Almightiness, is that from which all might or strength must be derived ; and in which, all might or strength is included. Every rational and intelligent agent hat a degree of power. All animate beinga have also a metsure of might, which th^ haT« lihmrty to use <» ^[eit at loiy tiniBy and in what measure they feel necessary. Eveiy particle also oftnanimaie matter has a degree of force, though unconscious of it, which it is ever exerting under a particular direction, which learned men, for want of knowing a bett^ name, have agreed to call attractUm or gramty. Bf tins prmdple, all portions of matter adhere ; and this is calle4 the attraction cf cohesii^ : and by this they tend to each other y so as to form a grand whole, about the centre of "^liich, at unequal distances, all particles of matter are collected ; imd iH^ is simply terpied gravitgiion or attraction. The horse has stinength to run ; the ox to draw ; the lightning to $ear the oak ; i^e sun to influence all the other bodies in our ^rstem ; and the earth has r)egetative energy^ to produce the grass which grows for the cattle, and the com which grows for the service of man : and man has strengihf wisdopiy and ^kill, to employ all ihefse in his service^ and direct ^eir pow- ers and ii^u^ices to Ins use. *Now, all these mighty powefs fUid energies God has not only made, but directs and fTumogvs^ both conjunctly and t»epiprately — all are ever in His grasp, subsist and exist by Him — ^He rides on the whirlwind, and (lirects the storm — ^He quells the raging of the seas. He sits Vpon the water floods, and remaineth a Kipg for ever. Yea, He Tides upon the heavens as upon a Aof «e-^--manages aH their powers and influences,, howsoever varied, comfbined, ox ftcted upon by each other, in their alipiost untraceable motions, revolutions in their respective orbits — the velocities by wlttch th^ travel from imperceptibly slow^ to inoompreh^Mibly swifts Now, fellow-traveller, tlds is Grod ; thy ^ heavenly Fa^ ther f And this is a sketch of the Almigktiness which shaB ever, as feur as is necessary, and in every requisite proportion, be exerted for thee, while ihoo. puttest thy trust in Ifim, and ficknowledgest Him in all thy ways. 6. Thei^ is only one poiiit more necessary to be consider* ed on this head — ^that this Almighty QtoA is everlastings. Our earthfy fkthers are dead : — they have endured but a time, and could not continue by reason of death : but tiiy heavenly Father is ecerloMing — He is etemal'^Ht is widi* (>ut beginning of days, as without end of tuqfie. As His Be- htg knew no commencement, so it shi^ know no end. At ^ Idngdomha^mfinitCf so V^ponDervneterf^ And if anjr ^ mnOOVRBE ON THE THitfD COLLECT OF THE I.IT1IROY* 7f dung fiurtlier heneceaaaxy toimfreaa jostsent^eatoof ttttptii reotalrdatioiishipto thee, b^oMUintliHB word God, whic^sigiu* fies the4H>0D Beirig. He who is good of HiflMeU^ in Wm* self — and the Cause of all the good that is in the heaTens, aii4 in the earth, in angels and in men. The fountain of all good^ whether natural or spiritual — of all the good that ever mm, and evdr will be, to all eternity. n. An acknowl^gment of Hi^ care and providence in pret senring our life :— ^ '* Who hast safely brought us to the beginning of this day.** 1. Life itself is a wonder, and in its principles, ineiqilicablei its preservation is not less so. Apparently it depends on the circulation of the blood through the heart, the lungs, and the whole system, by means of the arteries and ^ns ; and thia seems to depend on the inspiration and expiroHan of the atr« by means of the lungs. While the pulsaHons of the heart continue, the blood circulates and life is preserved. But this seems to depend on respiration^ or the tree inhaling (^ the atmospheric air, and exj^ratiim of the same. While, therefo«e« we freely breathe ; while the lungs receive and expel the otr, by respiraiion or breathiiig ; dxA the heart continues ixi beat ; thus circulating the b^pod through the whole system, — life is preserved. But who can explain tho phenomena of respira* tion ? And by what power do the lungs serrate the oxygen of the air, for the nutrition^ peiiection, and circ^|f(tion of the blood t — ^And by what power is it that the heart ccmtiQues to expand in order to receive the blood ; Mui contract, m ^n a gale blowing on a leC'Shorey she may soon hp dashed to pieceSi and every hand lost A ship may spring a leak^ which no industry or skill may be able to stop ; and after incrediUe labour of the crew, fill and go to the bottom, and every person be consigned to a watery grave. In cases where the weather has been dark and tempestuous for several daysy so that no observation could be taken, and the reckonings because of the conflicting and thwarting tideSf has been necessarily imperfect* In a hazy state of the atmosphere, the- ship may make land in threeze or gaJe^ either by night or day, and be suddenly dashed in pieces r-'^-eome of these perilous states I have witnessedv*^ Besides these, there is a multitude of other dangers, which unavoidably accompany a sea-&ring life ; and which in numer^ ous caseSf are destructive of human life :— »what need of ui Almighty Preserver I Forthosewhogodownto&eseainshipsf and occupy their business in great waters^ should they not pray to God that He may defend them with His mighty power! for no lest a defence can avail, when He raiseth the stormy wind, which lifteth up the waves of the sea, so that they mount up to the heaven, and go down again to the depths^ and their soul is melted with trouble : and the poor seamen reel to and fro, and stagger like drunken men, and are at their wit's end.— What need, I say, have such to cry unto the Lord in their trouble, that He may bring them out of their distresses, by making the storm a calm, so that they may bo I krmif^ fliMy ittiftc» dMiir desired Imvenl-^^ tf life's vmae^ tiiere aredaagers :— '•^ changes and dUntcM and moredestrue^ tiTe Uian aU the poMblK caknuties which vixty occur ea ike bmdf and the mofe Hidid deaths which may m^t ixs oir thef eaean* Bat what is sin f Let us vmcdo^itand this welly th«{ Hw may aee the propriety g( praying diat the mighty power 9i €k>d may so defend us that we fall not into it. Sim is the transgression of God's law— it is tlMi doing woj iSbiag which God haa forbldckn } or leaying undone what He hu eiNnmanded us to do. Eith^ the doing in the one cascf or die not doing in the other, ii herd ci^ed falling ifUo sim ' — ^Ib this petition, reference is made to si hidden gin, trap or snare r or to b pit in the ground, over whidi rushes or reeds ire artfidly laid, M that the deception may not be easily dis^ eofoered, ; uid the heedless traveller falls into k before he k mvare, and is so entangtod that he cannot get out— -€fuddcaai temptations to anger ^ by which quarrels are provoked, and life oadangered or destroyed, miiy be construed sCmong those mor' tal fiUis. There ' may be temptations ako to S^nJcennesSi and various kmdl^ (^ debauchery, from which no traodler iir esempt; and 1^ which aniy may fall, it no% defended by th6 mighty power of tiie -Lord. I txeed not instance temptation^ from ^ her whose house incHneth unto death, anid her paths unto the dead : — for die teith cast down fnany wounded, y^ raaiqr strong men havd been slain by her : for her house i^ the way to hefl,- gcifiigdowri to the chanfbers of deatii." Witli^ such, tile path of the traveler is Ofltetf most grievousfy in- fested — and the sin is more eaaly besetting, when si •man is ^ a cBstance from his own houfise, and where he is not met iff i&e eye either of acquaintance or friend. Many faU into sons when they Mte abroad, to which they have neither temptation nor incentive when tiiey are at horhe. Let none, therefore^ despise councils of this land : howsoever well armed, there are deceptions and dangers in the way ; and if not to the very grosser vices, yet to others, by which the soul may equally A I^ISGOVRSB ON TBS^ TKUW OO&l.Bcn' ^C^^THB UTU&OT. M «id dMi letter as weD aa tte «pfrd of ^le pray^ ia, ^an< thai this j^av «<« /oU tula n» aw : and the mglu alaa^ iMy be aafely IndQcM in the petition. 3. Hie prayer ia extended not only to delenee agnnat ^ tet againatall kinda of Ai«rff«dac6tdento;^--'' Neither roiiiite any kind of dangw.'* The dangers into whieh we may nm, are widely diferen^ Mat diOBe already m^itioned. I have apofcen of two kinda Greedy ; thoae which we may meet with in travelling by iand; and those which may occur in tearelling hywaierf hot the running inte dny lind of danger^ mxf refer lo my thing that may ocd, to walk in the ways that He hath set before ust — Whyt He does all these things for us through Jesus Christ our Lord* The word through signifies h^e, not by Christ as an agent; but on accowKt oi Christ ; — ^for the sake of Him-p*on aecout of Hia wwrihj worthiness or merUs .^— and why ! This (%rkit, 81 THS taATSLLCE'fi PRAYKR ; took our nature «q>oii Ifim, became man, cKed in our stead, and thus bore the pimishment due to mankind, in His own body upon the tree.— He was delirered for our offences ; and rose again for our jimtification. Qod was pleased with dus, and He is jdeased with all those who beheve in this Christ as haying died to make an atonemmit for their sins, and dius reconcile them to Crod, Hiere is no good in man but what €k>d'8 mercy puts in him ; ther^ore, it is not for fnan*s sakCf on man* 8 account^ or for hia war^ or merits^ that God does these things for him : but for the sake of Jesus Christ our Lord* But who k this person for whbse sakCf or merits^ €k>d does all these things for man ? He is called Jesus Christ our hord I Jesus is a Heitrev) won dieir heads, in token that God had appointed diem to their respective offices. Now, aU was an emblem of die Holy Spirit ; of His gifts, and of His graces : and when a man was anointed with oil, in die name of the Lord, for any of die above c^ces, it was supposed that the Holy l^inrit rested up cm him in the gifte and graces necessary to qiudify him to fu^ the qfice to which he was appointed by the Lord, whether it was that of priest, prophet, or king. For die goqd sense of mankuid, in ancient times, as wdl as the direct revelation of God, taught diem diat no man could fulfil the office of a pro^ phet, either by preaching or predicting future events, unless endowed by this i^irit of wisdom and understanding : — that no' man could worthily exeoute tl^ jniest's office, eidier by ofierihg sacrifice to Qod for the pec^le, or making intercesrion for thm, unless influenced by that Holy g^mit whtdb sancd- ied every sacrifice and gift, and conumtnicated the power of intcir-oession taiipra^er. — Nor did thqr aiippoae that any itci^ J A DISCOURSE ON THE T&IRD COLLEGE OF THE LITURGY. 8S could decree justice and judgment, or pFoperljr oAavmiskfr Ae hicSf unless die discernment and^uncticm oi that Holy SpMi of the Lord rested on him. Christy in whom the Mtiess of this Spirit dwelt, was a[^inted to he the Prophet^ FriMj and Kinffi of the human race. As a Prophet^ He declares to and teaches man the will and /counsel of God.~rAs a Pmsf, He offers His own hody on tlie cross as an atonement for the sin of the whole world. — ^As a King^ he reigns over the whole earth by His power, and in the hearts of aO true Quistians by His Spirit ^ 3. He is called also, our Lord — This title I have already explained; it signifies governor — supreme potentate: — and He gofoems the churchy and rules the hearts^ affections, and desires, of all His children. Man has no worthiness for which he can claim any thing from the God of justice ; there- ifore, whatever he receives, it must be for Christ'£ sake. And this truth is so great and important that all, or nearly all the prayers in our Liturgy, are thus concluded : — every grace and gift of God's Spirit is asked •« for Christ's sake." For His sakef repentance, faiths pardon of sin, holiness and heaven are requested of God — " for Jestis Chrisfs sake,** or, •' through Jesus Christ our Lord** We have an entrance to the Holi* est by His Blood. And because of the infinite merit or worth of His sacrificial offering for the sins of men, God can be just, and yet the Justifier of him who believeth on Jesus : — He who ^us believes, had been previously a rebel against Giod, but is now turned to Him widi a truly penitent and be« fieving heart. To ratify and confirm these several petitions, we add the word Amen, the meaning of which I come now to explain. Amen, is a mere Hebrew word, and signifies faithful, or true; and when used at the end of prayer, imphes a confi« dent resting of the soul on God, with the fullest assurance that the petitions which have been offered according to His will» shall be all, most graciously and punctually ful- filled. As therefore, the word has reference to the truth and faith* fulness of God, so it has also to the sincerity of the person who ends, and, as it were, seals his petitions with it K the heart be not concerned in the petitions, the Amen is of no use. God will not ratify, by a fulfihnetit, prayers which our hearta ^ / THS traveller's PRAYER. cannot be said to have offered at tlie throne of grace. But when right wards are used, and the lips have not uttered them till the heart have weighed the import of each expression, then the whole may be justly presumed to have entered into the ears of the Lord out heavenly Father ^ and that He will torn aside the evOs which threaten us, and grant us those good things which we have sincerely asked in the name, and for the sake of Jbsus Christ our Lord* SERMON XX. :Ba DEATH UNAVOIDABLE. 3 SAMUEL^ .ziT. 14. 14. For we mait needs die, and art ae water qnit oa the groond, which eaimol h$ gathered op again ; neither doth God respect amijf person : jet doth he devMS means^ that hn banished be not expelled fipom him. Ths circumstances ia which these words were uttered, as wen as the remote, hut direct cause whence these cireum' stances flowed, must he considered, in order to see and to feel the weight and importance of the maxims laid down in the text In the eleventh chapter of this hoak, the inspired writer, Ist Gives us a very circumstantial account of David's trans« gression with Bathsheha, the wife of one of hia captains, and the criminal means he used to hide his transgression, which, as intended, hrought ahout the death of this brave maiu % The notice taken of those criminal acts by the €rod of justice and purity, in chap, xii., and the divine threatening relative to the* judgments which God would send, or permit to fall on himself and family, as proofs of the depth of his guilt, and of the high and just displeasure of that sovereign Lord, whose authori^ he had despised, and whose laws he had broken. The message of God was sent to David by the prophet Na- than, and was delivered in a few, simple, but dreadfully ap- palling "words. ^ Whtfefare host thou despiaed the com' 86 DKATH VNAVOlBAllLS; ; ' numimetUof the Lard, to do evil in His sight ? Thou hast hilled Uriah the Hittite, with the sword, and hast taken his wife to he thy wife, and hast slain him with the sword of the eUldren of Amnum. Now, therefore, the sword shall never depattfrom thine house : — I wtU raise up evU against thee, out of thine own house :—f(fr thsiu didst it secretly : but^ I will do this thing before all Israel, and before the sun.** See A. xiL 7—12. The feadU and appalling effects of DaTid^a double crime, and the denounced judgmentB of the Almighty, we shall soon see fulfilled in the horrible rape of Amnon, on his half -sister ; in Que fratricide of Absalom, who treacherously murdered the imTisher of Tamar, who was his full sister ; die expulsion of the murderer from the favour of his father, and his banish- Blent froni the IsnieHtish court ; and subsequently, the rd>el^ Son of this wicked brother, and unnatural son, v against his own father ; the total orerthrow of the thoughtless multitude which he had drawn into die vortex of his rebellion ; and his own tragical death, when fleeing ftom the battle in which he was defeated. ^ On these subjects, too awful and revolting in their nature and circumstances, it would be improper to dwell ; to mention them in connexion with the fact on which the text is founded, is quite sufficient : and from them we shall draw this inference only, diat while they shew the horrible depravity of the hu- man heart, and the long suffering, just judgment, and unmerit* ed mercy of Jehovah, their detaO in the Sacred Writings is an illustrious proof of the truth of those divine records : for who, that intended to deceive, by fabricating a religion which he designed to father on die purity of God, would have in terted such an account of one of its most 2scalous advocates* and previously its brightest ornament ! God alone, whose Character is impartiality, has done it, to shew that His religion, the truth of which is demonstrated by its own intrinsic and influential purity and excellence, will ever stand independenUy of the conduct of its professors. It was during the time of Absalom^s banishment from the IsracHtisfa court, that the tonsactions mentioned in this chap- ter took place. ' Absalom, plotting deep designs of treason and rebellion against his too fond parent, saw that unless he wad reinstated in his favour, and brought back to court, he k I>I0C6VB8S ON II. SAM. XIT. 13. could not possibly execute tiiem ; applied to Joab, the gen0^ ralissimo of his father's forces, to use his influence wi& the king, to effect his restoration : — after a great deal of relue* tance, evidenced on the part of the general, he at last imder- took the negociation. And, that he might appear as Uttle m it as possible, employed a sensible widow of Tekoa, (a Utile city in the tribe of Judah, about, twelve miles from Jerusalei%) to use the j^ominent features of her ,own c£ise, and embellish them according to the circumstances of the case which she was instructed by him to represent to the king — in order that he might, without knowing her design, or in the least suspect> ing her cunning, pronounce a solemn decision, which would> by fair construction, apply to the case of Absalom, and thu» oblige David to recal his son from banishment. Being admitted to the king's presence, she uttered a cry of. distress. Help, O king! and being encouraged to open her case, made,, in substance, the following statement : — " I am a desolate widow ; and my husband at his dearth left two sons: these in an unfortunate disagreement quarrelled, and one was slain. My late husband's family rose up and demanded the slayer to be delivered up to tliem, that he might pay with his life, the life of his brother whom he had slain ; as the law had provided that the nearest a-kin to him who was. slain, should avenge his death, by slaying the murderer. This being my only son, and. the sole heir and representative of the family, if he be destroyed, the inheritance is lost, and to my deceased husband^ there shall not be either name or posterity left in Israel." The king, affected with the case, told her that he would give orders to the proper officers to consider her appeal. As, in such a case, delay would be most likely to bring about dis- covery, and thus defeat the whole design, the widow affect- ing to be much alarmed for the safety of her remaining son^ and seeing that David hesitated to decide, and promise to save the life of her son, supposing that he did so lest the not bringing the offender to the assigned pumshment might ap- pear to reflect on the administration of justice in the land ;— U> remove all such scruples from his mind, she very cunning- ly, and with great address, cried out, " Let the iniquity of rescuing him from the death that I allow he has deserved, be visited on me, and my father's house, and the king and hi» VOL. n. . '12 OQ DEATH VNAVOIPABLE ; ^one be guiltless, if tiiis should be found to be a case to which the rojral clemency should not have been extended*** To pacify her, the king told her, that if the next of kin still continued to urge his claim, founded on the law, to bring him before him, and he would so settle the matter, that he would in future relinquish his claim. The widow, seeing that this would not bring the business to such a bearing that it would issue in the conclusion she wished, afiected the greatest alarm, lest the avenger of blood should instantly avail himself of the authority of the law to slay the murderer, prayed the king to bsue his mandate to prevent this, and to give her his solemn promise that aU proceedings relative to this afiiiir might be stopped. The king, increasingly affected with the case, and the widow's importunity, instantly pronounced her son's pardon, and confirmed it by a solemn oath — As the Lord livethj there shaM not one hair of thy sort, fall to the earth ! The widow having now taken all the preliminary steps she had projected, and having arrived at that conclusion with the king that she wished for, thus discloses her purpose, and ap- plies and enforces her request with what is called the argvr mentum ad homineTn, (a mode of reasoning by which a man is pressed with consequences drawn from his own principles or concessions, to admit, what, his opponent cpntends for,) which she expands in the following manner : — **^ Is not the king himself blameable ? Does he act a consistent part ? He is willing to pardon the meanest of his subjects,, the mur- der of a brother, at the instance of a poor desolate widow ; and he is not willing to pardon his son Absalom, whose resto- ration to favour is the desire of the whole nation ! Is that clemency to be refused to the king's son, the hope of the na- tion and apparent heir to the throne, which is shewed to a private individual, whose death or life can be of consequence only to one family ?" — " Why, therefore, dost not thau recal thy banished child ?" — ^Whatsoever there is done, should be done quickly : all. must die ; God has not exempted any one from this common lot : — though Amnon be dead, the death of Absalom cannot bring him to life, nor repair this loss. Besides, Amnon for his crime justly deserved to die, and thou in his case didst not administer justice. Horrible as this "^tricide is, is it not a pardonable case ? Was not the crime I X prscoTJiiss ON n. sam. xit. 14. 91 of Amnon the most flagitious ? — and the ofience to Absalom, (the ruin of his beloved sister^) indescribably great ? Seeing then that the thing is so, and that Amnon can no more be re- called to life, than water spilt upon tJie ground can be gather- ed up again ; and that God, whose yicegerent thou art, and whose example of clemency as well as justice, thou art called to imitate, devises means that those who are banished from Him by transgression and sin, may not be finally expelled from His mercy and His kingdom : — ^remember, then, the Lofd thy God, restore thy son to favour ; pardon his crime, as thou hast promised to restore my son, and the Lord thy God will be with thee ; He will shew thee His mercy, and grant thee His salvation. That such argumentation was conclusive and successful, need not be slated ; Absalom was recalled ; but while mercy triumphed, justice had its claims, and was respected : though the legal guilt of his crime was pardoned, he was permitted to return to Jerusalem, and yet his iather very properly re- fused to admit him either to his confidence or presence, till he sho^ have more proof of his hmniliation ; and therefore he was ordered to go to his own house : — -for the king said^ let Mm return to his own house; and let him not see my fa^ie^ yer. 24. Though the argument in the text is as elegant as it was well timed, artfully conducted, and successful, yet we must lose sight of it as referring to the case of Absalom^ and consi- der it as containing indisputable maxims applicable to occur- rences which are in continual train, and to facts which are universal, and which concern and should interest every hu- man being. In this general way the widow of Tekoa herself uses it : — For toe must needs die, and are as water spilt on the ground, which cannot be gathered up again ; neither doth God respect any person : yet doth he devise msans, that his banished be not expelled from him. From these assertions I shall, I. Draw the general conclusion, that death is unavoidable^ for the reasons which I shall adduce. II. That no state or condition of man can exempt him iromit nL Hiat all men are in a state of exile or haftishw^nt jfrom God. M DEATH VNATOIDABLE ; lY. And that notwithstanding the justice of dieir foanish- ment, God has found out means for their restoration, I. Death is unavoidable : we must needs die : that is, there is a necessity why death should bring all mankind under hb empire. The term necessity^ from the Latin necessitas, requires, in such a connexion as this, definition. Our best Lexicoprar phers, without attempting to point out its component parts, give it this general definition — cogency, compulsion, inevitable consequence ; that state of such things as must be as they are, and cannot possibly be otherwise, without impljdng a contradiction ; and therefore cannot cease to be what they are, and as they are, unless they be annihOated, or undergo an essential alteration of their nature : and therefore it has been derived by grammarians from non cessans esse, not ceasing to be what it is ; because, if it did cease to he 'what it now is, that which it was ceases to exist Sometimes it sig« nifies need, want, poverty — that without which we cannot live, or be comfortable in life ; such as air, to inflate the lungs — power of contraction and dilatation of the heart, in order to the circulation of the blood, without which we cannot live-— food, without which we can at no time live comfortably, and Hmst totally cease to live, if proper aliment be not^supplied. Thus the man's death was necessary or unavoidable, because he had no /o(wi— his lungs collapsed, and he could not breathe -»his heart ceased to receive and convey the blood, and there- fore he died ; and could not, in such circumstances, but die. His death was necessary or unavoidable, because he wanted what was necessary or needful to support life. And he may be said to be under a double necessity of dying, who not only wants what is needful to support life, but is also in, or under the influence of circumstances which, from their own natural operation, would inevitably deprive him of Iffe. The una- voidableness of death is that which is here intended by, we must needs die : there is a necessity for it : — 1. Because we are now naturaUy I^ortal, and cannot live alwa3rB. 2. The Author of life, who has the supreme authority over us, has most positively declared to men, ye shall surely A DISCOtFRSE ON II. SAM. XIV. 14. 93 3. Because the very means of life tend remotely to de- Btroy it 4. Without death, the resurrection of the body, and its ulti- mate immortality, cannot take place, nor be insured. Therefore, v?e must needs die, in order to become immortal — in order to bear the bitter pains of an eternal death — or to enjoy the fulness of an eternal joy and felicity at the right hand of God. With any other acceptations of the word necessity, my sub- ject is not concerned. I leave, therefore, absolute necessity^ physical necessity^ moral necessity, casual necessity, fatality, compulsion, free agency, 6fC, to their relative subjects. Then, 1st. We must needs die, because we are naturally mortal; and cannot, in our present connexions and circum- stances, live always. But it may at once be asked. Whence does this necessity arise ? That God made man conditionally in^mortal, cannot, I^ink, be reasonably doubted. Though formed out of the dust of the earth, his Maker breathed into his nostrils the breath of Hfe, and he became a living soul : and as there was then no- thing violent, nothing out of its place, no agent too weaJc or too slow, on the one hand ; or too powerful or too active, on the other ; so all the operations of nature were duly performed in time, in quantity, and in power, according to the exigencies of the ends to be accomplished. So that in number, weight, and measure, every thing existed and acted, according to the unerring wisdom and skill of the Ojnnipotent Creator. There could,' therefore, be no corruption or deca/y : no disorderly induration, nor preternatural solution or solubility of any por- tions of matter. No disorders in the earth : — nothing noxious or unhealthy in the atmosphere. The vast mass wob hH per- fect : — the parts of which it was composed equally so. As He created, so He upheld all things by the word of His power : and as He created all things, so by Him did all things consist. Thus expressed by the Apbstle, Kmi uvr^i. tm wfo vtnrm, imw T« 9r«ir« f » ttvTtf arvfgTTtixt, Coloss. i. 17., And He is before all things; and by Him, all things stand together :— cohere, keep their respective places, and accomplish their appointed ends. And among these Man : — every solid had its due consis tency,— every fluid, its proper channel : — some for support and strength, others for activity and energy ; and the various M DEATH VNATOIDABLE ; . fluids to conduct to every part the necessary supplies, and to furnish those spirits by whose natural and regular agency, life, under God, is sustained. I have stated that man was created conditionally inunortal: for God, who had a right to impose on him, as a free agent, what conditums He thought proper, and that line of duty, which, as a subject to his Sovereign, he was bound to ob- serve, said, when He placed hun in the garden of Eden, Of every tree of the garden thou mayest freely eat ; hut of the tree of the knowledge of good and evil, thou shalt not eat of it ; fot in the day thou eatest thereof thou shalt surely die ; mon mo mot tamut, i. e. Dying thou shalt die : Thou shalt then lose the principle on which thy immortality depends ; — ^thou shalt, on the breach of this precept, begin to die, — thou shalt ultimately return unto the ground, for out of it wast thou taken ; for dust thou art, and unto dust thou shalt return. This simple, plain, easy condition, on which depended his immor« tality, he broke ; and thus forfeited his right to the blessing with which he was naturally endowed ; and thus corruption and decay, and a disorderly course of nature, were super- induced : the air that he breathed became unfriendly to the continual support of life : the seeds of dissolution were en- gendered in his constitution, and out of these, various diseases sprang, which by their repeated attacks, sapped the founda- tion of life, till at last the fruit of his disobedience verified the judgment of his Creator ; for, after living a dying life, it was at last terminated by death. Now, as all have sinned, so death passed upon all men : therefore, " we must needs die, and are as water spilt on the ground, that cannot be gathered up again." 2dly. The Author of life, who has the supreme authority over us, has most positively declared to sinful men. Ye shall surely die. We have seen that death had no place among the works of the Creator, at the beginning. It was threatened as an evil, when the test of obedience was given to man. Had it been a thing natural or unavoidable, why should it be men- tioned as the penalty of transgression ? Why should it be intimated that such a thing should take place,, should they be disobedient, that must have taken {dace in the order of natural cause and effect, whether they were obeidient or not ? Neither A DISCOURSE OX II. SABL XtV. 14. US pain, disease, exhausting labour, nor any of the ills of life, that are the fore-runners and concomitant causes of death, are ppoken of at all, but as things whose existence was possiblcr and only certain, if disobedience took place. Before sin en- tered into the world, it was simply threatened as a cautionary measure, to prevent the fall to which a free-agent was ex- posed — In the day thou eatest of it, thou shaU surely die. When sin entered inta the world, then death entered by sin : and it was not till after this fatal and ruinous ingress, that God said to the first mother, / vjill greatly multiply thy sorrow and conception : — in sorrow thou sjudt bring forth children ; and thy desire shall be to thy husbandy and he shall rule over thee. Nor was our offending first father to be treated with greater indulgence : for to him, thus said the Lord : — " Adam, where art thou ? Hast thou eaten of the tree whereof I comm^mded thee that thou shouldst not eat? Because thou hast eaten of the tree of which I-commanded thee, saying. Thou shalt not eat of it : cursed is the ground for thy sake, (•pupa badbureca, on Ay account, or because of thee ;) in sorrow shalt thou eat of it all the days of thy life : thorns also and thistles shall it bring forth to thee ; and thou shalt eat the herb of the field ; m the sweat of thy face shalt thou eat bread, till thou return unto the ground : for out of it wast thou taken : for dust thou art, and imto dust shalt thou return." Now all this clearly proves not only that there was no- death before sin, but also that there was no predisposing cause of death — nothing that, in the course of nature, could bring it about The ground was fertile, and it seems there were neither noxious nor troublesome productions from the soil ; and the benediction of the Most High rested upon the earth, mountains, hills, plains, and valleys : but when sin en- tered, what a change ! The globe becomes stubborn and in- tractable ; noxious and troublesome weeds have their full growth ; though the husbandman exerts all his muscular force in painful and exhausting labour, his toil is ill repaid ;. thorns and thistleS'-^yery genus, family, and order, of inju^ nous plants^ spring up with rapid speed, into destructive per- fection ; and often, when the labourer is about to fill his arms with the productions of a painfully earned harvest, a blighi vitiates the grain ; — tornados and tempests shake it out of 90 DEATH UNAVOIDABLE i its husk, and give it to the fowls of the air, or tear up the stalks from the root, and scatter them to the winds of heaven ; or land-floods carry off the shocks which stood nearly ready to be housed ; and thus the hope of the husbandman perishes. By these, and by various other means, does the righteous God fulfil the purposes of His justice, and accomplish his de- claration — in sorrow shalt thou eat of it : for on thy account, the earth itself is cursed. Thou shalt return to the ground whence thou wert taken. Thou hast forfeited thy natural happiness and immortality — death spiritual has already entered thy soul, and the death of thy body shall soon succeed — Thou SHALT DIE ! Thus spake the God of justice and unchangear ble truth. He who alone could create, and who alone can destroy.- He spoke — His word was fate ! Therefore, we must needs die^ though He is not the Author of death, nor has pleasure in the destruction of the living. 3dly« We must die, because, in the present order of things, the means of life tend ultimately to destroy it In the order of Divine Providence, there are two kinds of aliment, from the consumption of which man is to derive his support — vegetables and fljesh ; and to prepare each for his digestive powers, his jaws are furnished each with a complete set of teethy variously configured for their respective pur- poses ; — some for cutting, some for tearing, and some for grinding ; hence, divided by anatomists into three classes : — 1. Dentes incisor es, or cutting^teeth, what we would call the biting'teeth, wldch have their place in the front of the mouth. 2. Dentes canini, tfie dog-teeth, or those by which we rend and tear tough substances, such as flesh ; and these are situa- ted on each sade of the incisors. 3. Dentes m>olares, or grinding-teeth, miU-stone teeth, called also double teeth and grinders, by which we reduce seeds, vegetables, and flesh, into their smallest parts, that when taken into the stomach, they may be more easily acted on by its muscles and the juices it contains. But notwithstanding this merciful provision of ne- cessity, and provision for its supply, so far has mortality seized upon the whole frame of man, that, in general, the de- cay of the teiedi renders the mastication of the food imperfect, BO that it is ill or imperfectly digested in the stomach ; on this account the chyle extracted from the food is neidier in sufficient quantity to repair the wastes, of nature, nor is it A DISCOUIU3E OK U. SAK. 3^V. 14. 9? cofficiently elaborated to afford a wholesome blood, and tlus various fluids necessary for the preservation of the human frame ; — hence, indigestion, and the various crudities Uiat tor-* ment the bowels, independently of the evils which the stornach Itself — the whole internal canal, the kidneys, the liveVf the lungs, and the other rnscera — suffer ; which impede their operations, and are unavoidably sapping the foundations of life. The heart itself, though the strongest and naturally healthiest of all the viscera, partakes of the general lethal ca-* lamity ; the blood is languidly received and transmitted ; it9 stimulating property impaired, the circulation in the fine or capillary vessels, in the extremities, becomes very torpid $ the smallest are soon stopped or obliterated: hence, the nourishment of such parts being very in^rfect, the feet and legs become cold, feeble, and rigid f and the hands and arms palsied. The eyes partake of the general imperfection s the humours and muscles that constitute their principal sub* stance, become opaque, flattened, and lose their vigour. In short, to follow the beautiful metaphorical description of So* lomon, they that look out of the windows are darkened ; — the sound of the grinding is low, teeth being decayed ;— -the scalp or skin of the head becommg thin^ the juices necessaqr to nourish the hair fail, so that it falls ofll The silver cord^ the whole nervous system — is loosed ; and hence that direful train of those mentsd and corporeal maladies that often make life a burden. The golden bowl — the brain, the origin of the nerves, and as is supposed, the place where reason keep0 its seat, where thought and reflection are formed — is brokent rendered unfit to perform its functions with requisite vigour. The pitcher is broken at the fountain — the vevu cava, which brings back the blood to the right ventricle of the hearts The wheel is broken at the cistern-r^ihe great aorta, which receives the blood from the left ventricle, to distribute it to the diflerent .parts of the system— -ceases to receive, and the other to impart it ; the pulse necessarily ceases, the lungi collapse and cease to respire, the blood is no longer oxidized, all voluntary motion, as well as sensation, cease — and the man dying, even through the means of life, so many years, now dies ! Then the dust returns to its dust, and the spirit, finding its clay tenement no longer habitable, returns to God who gave it ; see Eccles. xii. 2^7. Man, therefore, cannot VOL. n. 13 1 96 JD£ATH unavoidable; continue by reason of death : howsoever warded off . for a time, it finally triumphs, for the counsel of the Lord shatt stand ; thus, We MtsT needs die, and are as water spilt on the ground, 4thly. We must die, to become immortal. As death of any kind is a violence and imperfection in na- ture, it could not have existed in the beginning. God had created no living thing, with a necessary liability to death : it could have been no part of his design ; decay, corruption, and dissolution, could not afifect any of His works, as proceeding from His hand ; yet we see that this primitive state did not continue : now, innumerable diseases afiect animal life ; even the brute creation are liable to them, and these, sooner or later, terminate in death. It is the same with the human be- ing ; man, like to them, has his infancy, youth, mature age, old age^ decrepitude, and death. Cursed is the earth for thy sake, is a mighty vortex which has hivolved the whole aninud creation. The creature we find is subject to vanity ; yea, the whole creaiion groaneth, and travaileth together in pain, untU now, Rom. viii. 20 — 22. Sin entered into the world, and deaih by sin ; and this did not affect our first parents only, but the whole of their posterity ; for sin hath reigned unto deaih from Adam to Moses : as the Apostle expresses it, even over them who'had^iot sinned after the similitude of his transgression, Rom. v. 14. And since that time, death has proceeded to abridge life, that he might bring in a total de- struction — for such is the natural tendency of this evil. But God has been pleased to arrest its impetuosity, and limit its operations ; and three score and ten years have been assigned by the Sovereign of the world, as that general boundary, be- yond which few can pass, and to which, with care, temperance^ and piety, all may reach. Adam was permitted to Uve 930 years ; his son Seth, 912 ; his son's son Enos, 905 ; Cainan, the descendant of the latter, 910 : and generally, after the time of the above Patriarchs, life became gradually abridged ; and, although Noah had attained 960 years, and his grandfa- ther Methuselah had reached to the high age of 969, beyond which human hfe had never been extended : yet, after this, life became progressively shortened, till the limit of three score and ten years was fixed by the will and authority of the Author of life. Yet, how few reach it, so prevalent is A DISCOURSE ON II. SAtt. XIT. 14. 09 sin, the fountain of indolence^ intemperance^ imd disorderly passions ; which, as a mighty and overwhehning land-flood, is swieeping away thousands of human t>eings daily ! But how long soever protracted, each man's earthly duration ter- minates with — he died — or, was slain — or, slew himself! the three horrible gates which sin has opened into eternity, through which impetuously rush all the successive generations of men ! But are they ingulfed in the great unfathomable abyss for ever ? Does death feed upon them eternally? Is there no redemp- tion from this awful effect of its ravages ? Are we, in the most positive sense of the word, like water spilt upon the ground, which cannot he gathered up again ? No ! there shall be a resurrection both of the jiLSt and unjust; but this IS not a necessary consequence of the precedhig effects or cause. It springs not from nature, nor by any law by which nature is governed. There is no principle of regeneration or revivification in the putrid eorpse, nor in that dust in which it is finally resolved. The resurrection of the human body aprings from the justice and mercy of the supreme Governor. £ven a direct promise of it scarcely exists in that Revelation which contains the history of the creation and fall of man^ and of the various dispensations of grace and justice, by which God governed the world for more than ^XN) years ; and what does* appear in those Sacred Writings relative to this, is there by anticipation, for tibe resurrection of the body is properly a doctrine of the New Testamenty and comes solely by Him, who was delivered for our offences, and rose again for our justification. He alone is the resurrection and the life : for since by man came sin and death, by man came also the resurrection of tHe dead ; — for, as in Adam all died, even so in Christ shall all be made alive. Had He not died and risen again from the dead, there had been no resurrection of the dead ; all had finally perished ; — ^but now is Christ risen froin the dead, and become the first fruits of them that slept See the powerful reasoning of the Apostle of the GentOes on this momentous subject, 1 Cor. xv. 12. &c. The prqmise of a resurrection, is a promise of the New Testament ; the doc- trine is there alone stated and explained. The resurrection of Christ is the basis on which it rests, and the proof of its certainty ; for He alone has brought life and immortality to light, — or, as the Apostle has beautifidly expressed it» — 100 DEATH UNAVOIDABLE ; iMir«fy«0>«i9r#f /MfVr^v ixutff, pitriTUfr^i ^f '^««9, tun a^apTiuf Jm f9 ttHvyytXXfv, 2 Tim. i. 10. " He hieith counterworked death, and illustrated life and incorruption by the gospel ;" whatsoever undermined life, to bring about corruption and deaths He hath countermined ; and from the darkness of death, and his empire of corruption. He hath brought into full view that life^ of which He is the Author ; and that tm- mortality^ which is the consequence of destroying deaths ihzX last enemy. So " this corruptible shall put on incorruption, and this mortal, immortality, and then shall be brought to pass tliat saying, (which darkly intimated what is now clearly re- vealed,) Death is swallowed up in victoryJ*^ Now, although many of the things spoken of by the Apos* fle, belong pro^rly to the state of genuine Christians, yet, the general subject includes all ; as aU must needs die, so aJl ehaU rise again from the dead : — the human body shall then be built up on indestructible principles, a principle of immor- tality shall preserve it : it shall no more live by supplies re- ceived from the animal and vegetable creation ; which, as we have seen, while they nourish for a' time, are nevertheless planting in our nature the seeds of decay and dissolution. For, as flesh and blood, in their present state, cannot enter into the eternal vxyrld^ nor can corruption inherit incorruption, all 0haU arise immortal : for death himself being destroyed, and eonsequentiy all the predisposing causes that led to his do- minion, there can be no more death, corruption, nor decay : man shall become immortal, — an immortal body must be as- sociated with an immortal spirit, to dwell together in that etei> nal state, where no change of elements or substance that might affect identity, form, or continuance, can ever have place. Now, as all shall arise, and many through their perversity, and obstinate continuance in transgression, have died in their fins, it follows, that of the many that sleep in the dust of the earth, some shall awake to everlasting life; and some to shame and everlasting contempt. Dan. ii, 2. For while " the righteous shall shine forth like the sun, in the kingdom of their Fatiier, the wicked shall be turned into hell, witii all the people that forget God." Hell is no place of decay or disso- lution, — there is an unquenchable fire, — there is a worm that A DISCOURIE ON II. SAM. XIT. l4. 10| never dies ! and the subject on which those agents will act» «hall be as deathless as themselves. To such persons, there shall be an eternal separation from God, and banishment from tlie glory of his power. As the whole man has sinned, so^e whole man must suffer ; and the vengeance of eternal fire cannot be suffered but by him who b immortal. The wicked therefore ijiust die a natural death, that they may be raised immortal, in order to be capable of enduring the punishment due to their crimes : and the righ- teous must die, and be raised immortal, in order that they may be capable of dwelling eternally in the presence of God, and beholding His glory. Hiis is not the unwarranted assertion of man ; it is the awful decision of the Judge of quick and dead ! Hear him ! " When Ae Son of man shall come in His glory, — and before Him shall be gathered all nations, — He shall separate them one from another, as a shepherd divideth sheep from goats, — and He shall set the sheep on his right hand, and the goats on His left, — then shall He say to those on His right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world," — (for which procedure, He gives the reasons,) — " also He shall say to them on His left hand, — depart from me ye cursed, into everlasting fire, prepared for the devil and his angels," — (and for this decision He gives also the reasons,) and then orders the execution of the unchangeable purpose, in this solemn declaration ; K«< m^t\tvo'6fTai 0VT6I it( tuXetTif aiitvfv di it hKitt6i ttr ^*^f mtifffy " And those shall go away into eternal punishment ; but the righteous into eternal life." Matt. xxv. 46. The words which point out the duration of the state of both these classes, are 'the same: as the life is eternal, so is the punishment. Men may quibble and trifle here, but their desperate criticisms will not be urged there. There is no injustice in hell, more than there is in heaven. He who does not deserve it, •hall never fall into the bitter pains of an eternal death, — and no man shall ever eat of the tree of life in heaven, who has not a right to it. — ^Blessed are they that do His command- ments, that they may have a right to the tree of life, and may enter in through the gates into the city. Rev. xxii. 14. The former would not come to God, that they might have life, tfierefore they deserve perdition. The latter gladly accepted i2 103 DEATH unavoidable: the pardon purchased for, and offered to all, through fiOs blood, and received the spirit of holiness, to sanctify and re- fine their souls for the kingdom of heaven ; " they have over- come by the blood of the Lamb, and His testimony, therefore they are before the throne, and they shall walk with Him in white, for they are worthy. Yet still hell was made only for the devil and his angels, not for man : man is an intruder into it ; no human spirit shall ever be found there, but through its own fault. He who refuses ^e only means of salvaiion^ is lost. God willed not his death. Having now considered the general conclusion frotn the text, that death is unavoidable, for the reasons which I have adduced and illustrated ; I return to the subject under the se- cond head. n. That no state or condition of man can exempt him from it. That it has been the study of man for nearly 6,000 years to prevent this generally reputed great calamity, needs little proof; — life to man is the dearest thing he can concieive: when exposed to death, every thing Is put to stake in order to turn aside the danger, and preserve Ufe. A being, who has from long experience, a deep knowledge of human afiairs, and of the human heart, has said, shin for skin, yea all that a man hath, will he give for his life : — and on the same ^ound is the universal maxim placed, self pre- servation is the first law of nature : and from the same princi- ple sprang the whole system of physic, with all pretensions to the art of healing, and to the millions of speci/fcs, which through successive ages, ignorance and imposture have told the public, would cure all the maladies of man. Every nostrum, said in effect to every patient, (suffering more from the hotchery of the charlatan, than he did from the disease by which he was afflicted) take this and thou shalt not surely die. — Time and experience took off the mask ; and the infallible^ and the pro- hatum est, were equally discredited, because they were found equally inefficient There was however Uttle respite to poor suffering humanity, for the next bold adventurer, who knew how to practice on the love of life, and brought forth his powders and fluids, for- tified with a list of cases in which they had been successfully apidied, was sure to meet with encouragement : and hence it A DISCOURSE ON II. SAM. XIV. 14. 103 has been justly said, "Nothing in the history of society is so inexplicable as the proneness to believe in quackery ;" — but this may be in part accoimted for, from ^is simple circumstance, that the empiric most confidently promises, what the patient most ardently desires. Tak^ this bottle — take this box, and ye shall not surely die. Immortality, in eflfect, is every where promised : and ^e desire for, and hope of life, absorb every inquiry ; reason and judgment are put to sleep, the man sur- renders himself into the hands of his imknown enemy, his final sleep sodn hushes every complaint, and the grave covers a multitude of sins. All these things are daily occurrences, yet the living lay it not to heart I Though perhaps few men absolutely expect immortality in the present life, yet they put off death indefi- nitely ; they allow that they are travelling towards it; but it is a horizon that recedes as they advance, and is ever at the same distance. Death is not seen in his approaches, nor felt in the continual sap which he is carrying on under the founda- tions of life ! Regular medicine has promised much, and done little ; but the alchemistic chemistry has promised more, and with greater plausibility. In all ages. and countries since the time of Constantino the Great, and many carry it to a much higher antiquity, there has been a class of medical philosophers, well read for their respective times, in chemistry, who thought that nature tended to bring every thing to perfection, but required the assistance of art to enable it to succeed. Aff to metals, they considered gold only to be in a state of perfection.; that all the other metals were imperfect, only because they had not of themsehes a sufficient energy to bring their respective seeds to maturity. Silver, lead, tin, and quicksilver, they considered as making the nearest approach to the perfection of gold ; and all their labour was directed to find out a tincture that would commu- nicate the requisite energy ; depurate and impregnate the comparatively imperfect mass, and bring about a speedy trans- mutation ! This, called also the Philosopher's stone, many of them professed to have obtained, and therefore were called adepts. From their reasonings on the purifying and transmu- tation of Tnetals, which they considered to be a healing and subliming of their diseased nature, they thought that the tinc- ture which brought ihem^ into a state of health and perfection. IM 0XATH VNAYOIDABtE f might be applied suecessfiillj to the healing of all the diMetuet incident to the human, tuid even brute creation ; and not only preserve them in health, but continue life indefinitely. Tliis also they professed to have obtained, and they termed it the Elixir, and the grand elixir, and roundly asserted Aat they who used it, before any of the functions of life were essentially injured, would never die, A violent d^ath only could mSStek them ; but the use of the elixir would infallibly rep^ dl the wastes of imture, destroy all contagion, md ever maintain the healthiest action in all parts of the animal machine. This se* cret they say all the Patriarchs possessed, and this alone ac- counts for their extraordinary longevity ! Arahia, Germanyf Holland^ France, and England, produced many of diose highly learned and favoured men ! from the 12th to the 18th century, who not only attracted the veneration of the lotver dosses, but also the notice of kings, queens, and nobles of all countries All these had steadily in view these two points, 1. To trans mute the inferior metals into gold ; that they might bufld churches, endow hospitals, and m a word destroy poverfyf! 2. To healHnfected nature, procure an established and unim parable state of health, banish sorrow and siglung ; and in effect, destroy death ; so that, we "must needs die, should have no foundation in nature, and might be blotted, out of the Bible ! Several of our own counUymen were professing possessore of this grand secret : — Friar Bacon, Thomas Norton, John Dastin, George Ripley, Sir Edward Kelly, Pearce, the black monk, Starkey, Vaughan, ^c. ^c : Even spirits were evoked by John Dee and others, to assist in the speedy perfection of this work ! — On the continent, Nicholas Flamntd, Basil Va^ lentine, Saniivogius, J^ooc and John Holland, Raymotid lAiQiy, Artephius, (who arrived, as it is said, to the age of 000 3rear8,) /. Pontdnus, and Theophrastus Paracelsus, who might have lived still, had he not neglected to fortify himself by a few drops of the Elixir, when he went into a house infected bf the plague, by which he lost his life ! I pass by those of mo* dern times, several of whom I have known, who laboured hard, spent much property in the fire, and were ever on the very eve cf success^ when " disappointment laughed at hope's career," by the extinction of tiie fire, — by the careless* ness of a servant, — the oversetting of a cup, — breaking A DISCOITRgB ON II# SAM. XIV. 14. JOS rf a retort^ — ror cracking' of a crucible^ iu*. But where are nowy ** Those migh^ masters of the heuHng art.'* They are gone with the years beyond the flood — They have returned to the ground from which they were taken ; — Dust they werCf and unto dust they have returned ! After all their pretensions ; after all their labour ^ after all their hopes and imaginations ; they arrived at the period, when the words of the vxidow of Tekoa^ poured contempt on all their expecta- tions; — they heard the knell of death, and feeHng hid dart, were obliged to exclaim, we also must needs die !. Some modern political Philosophers,, have gone so far as to ima^e, that there is a certain perfectability in human nature , wMch, under proper management, might be so exalted, as to induce such a healthy state of the human constitution, that a very great extension of the term of Ufe might be the conse- quence — ^that the mind, so intent on its own improvepient, would rise above animal propensities — feel no desire to pro- pagate the human species ; and, consequently, the long ex- tended life of the community, would bring about neither want nor famine, as procreation would be at least very unfre- quent V — This also was soon discovered to be vanity and vex- ation of Bpirit ; for — we must needs die, mei the hypothesis at every turn. Widely dijSerent from all those schemes to avoid death and gain immortaUty in this life, is that of Mr. John Asgill, a member both of the Irish -and English House of Commons, who, sometime about 1700, published and detailed in a book entitled, " An Argument proving that, acccording to the Cove- nant of Eternal Life, revealed in the Scriptures, Man may be translated from hence into that Eternal Life, without passing through Death :^' although the human nature of Christ Him- self could not be thus translated ; for it was necessary in die Gospel Economy, that He should suffer deaths The leading features of his scheme are the following; Man, who through his feU is liable to death, is yet by faith in CSiristrestoredy not only to the favour of God, through whom he receives a seed of eternal life, so that he shall never die everlastingly ; but also when the business of life is ended, he shall be transUUed, 00 that he shall never see death in this VOL. II. 14 106 DEATH unavoidable: lirtate of being : and hence this gentleman was called tranS" lated AsoiLL. The Scriptures on which he chiefly founded his opinion, are — Luke xx. 34 — 36., The children cf this world marry f and are given in marriage : hut they i£)ho shall he accounted worthy to obtain that worlds and the resurrection from the dead, neither marry nor are given in marriage, nei- ther can they die any more :for theyure equal unto the angels, heing the children of the resurrection — and John xi. 25., Jesus saith unto her, I am the Resurrection and the Life ; he that helieveth in me, though he were dead, yet shall he live : and whosoever liveth and helieveth in me, shall never die. 7*his scheme had some peculiar recommendations, as founded professedly on Divine Revelation, and especially on the gospel of Christ, in the exceeding great and precious pro- mises which it gives to genuine Christians. But some paragraphs having been culled from his work, which the House of Com- mons decided to be " profane and blasphemous," neither of which were ever intended by the honest man, he was in 1707 expelled the British House of Commons, having been previ ously expelled from the Irish House on account of the same book ! He jrrote a long defence of himself and his work, in which he says, " He was ejected from the Irish House because he had too much land : and from the British House because he had too little money^ But after all poor Mr. A. found that HE must needs die; and he is now a^ water spilt on the ground which cannot he gathered up again. I might add here, that there are certain cases in which the prolongation of life would be a Clirse, How many tyrants, and other oppressors of suffering humanity, who were like the most destructive pestilence, disusing over whole regions cala- mity and death, and whose mad career of human butchery no hand of man could stop, have been arrested by the strong arm of the Almighty, and delivered over to death, thitf the bleeding world might have respite, and the desolate places again become inhabited ! Had many years been added to the lives of such men, what might have been the consequence, who can tell ! While consternation and death walked before them; and famine and desolation followed' in their train; it was some consolation even to think — ** These cannot continue, by reason of death." Butwhat shouting and triumph were there when itwas known-^they are brought down, — laidlow,— even unto the dust! A DISOOVRSB ON II. SAM. XIY. 14. 107 Again, were it not for deaths as an agent ia the hand of God, how fearfully would the science of iniquity be in many cases perfected, and the trade of sin be extended ! Some seem to Hve only to invent schemes of sin, and bring to perfection the practice of transgression. Were the lives of such to be pro- tracted to the extent of those of the Antediluvians, so that they might have the opportunity of maturing their schemes, and improTing the modes and instruments of aggression and spoliation ; and of teaching their science to all those, who might be willing to learn (and countless multitudes would be their pupils ;) — sin and its practice would be multiplied in the earth, beyond all conception, and to the most fearful extent But see the Divine £con(bmy, — ^wicked men do not live half their days, limited even as life now is. Death is a grand agent ^ thic hand of the God of justice to stop their career, blast their plans, and confound their devices. Thus iniquity is not multiplied in the earth to that overjvhelming extent to wideh it would have been, had not the life of man been short- ened. Was- it not on this very principle, that God destroyed the primitive earth by a flood, and permitted one righteous family only to remain : the great family of .sin being all cut of^ — their infernal arts and diabolical sciences have all perished; th§ earth arose anew under better auspices, and life was abridged, that the fallen principle might not have time to mature its plans of transgression ; — ^yet, a gracious Creator granted what is sufficient for all to work out their salvation, to recover that Divine image which they had lost, and be prepared, by His mercy, for the enjoyment of eternal glory. After having proved that death is unavoidahlej and shewn the folly of the attempts that have been made to elude it ; I come now to consider what may be called the reason by whick the widow of Tekoa supports her argument, in reference to the fulfilment of her request, viz. God hath devised means that his banished be not expelled from him* From which I shall take occasion to shew,— - ni. That all men are in a state of banishment from God. To see thu the more plainly, we must collate the primitive^ with the present state of man : a few postulates are here ne- cessary : viz. God made man. Whatsoever He has made was made perfect in its kind : it had nothing too much — ^nothing too Utde ;-*there was no superabundance^ for that would hare 106 DEATH vnavoidjCblb : been useless^ and argued want of economf — there was no- thing deficient^ for that would have argued want of skill — or of ' nuUerials — or of effective means. All the various genera and species of stones, of minerals^ of vegetables^ and animals^ were perfect in their kinds : for example, diamonds^ rabies^ emeralds^ sapphires, ^. were perfect in their kinds; — so were the different kinds of rocks — granites, basalts, limestone, sandstone, ^. All the different genera of Yeostables — oaks, ashes, elms, ^. All seeds, grasses, flowers, ^c. were perfeet in their kinds. All animals '--heasts, cattle, fowls, fishes, insects, and reptiles, were per- fect each in its kind. Man, the nohlest of all, and for whom all these were made, was perfect in his kind, composed of body and spirit ; the former was perfect in all its parts ; the latter in all its powers and faculties. But his spirit was endowed with a peculiar perfection and excellence, for it was made in the ima^eand likeness of Gron. Gen. i. 26. And this image, according to the Apostle, consisted in righteousness, truth, and holiness. Eph. iv. 24. Now, as between God, the Fountain of righteousness, holiness, and truth, and all spirits who are partakers of these excellencies, there must be an inti- mate union, for these properties cannot exist independently of Him, — therefore man was made in union with God. In Him he not. only lived, moved, and had his being ; but every thing answered the purpose for whieh God made it With the will of his Maker, there was a perfect consent in his will — ^in all its volitions, and in all the acts founded on, and proceeding fi*om- those volitions. All that was in him, all that proceeded from him, God beheld to be very good : he walked with God, dwelt in God, was one with God, and God with him. With his Maker he had the closest intimacy, and the strongest felhw' ship. As God is omnipresent,— -wheresoever man moved, in all the directions his body could go, and in all the excursions his mind could take, he ever met the Fountain of his being and blessings ; and the Object of all the wishes and desires of his heart — ^Between him and his God there was no distance ; and there could be none, because of this sameness of nature : and had his nature continued the same, this union and intimacy must have continued. But — ^Man being in this honour con- tinued not ; — ^by the envy of the devil sin entered into the irorld :-<-SiN» that which implies the total absent of tight- A DISCOURSE 01^ II. SAM. XIT. 14. 109 eonsness, trutfiy and holiness— and the . presence of the evil principle of wickedness^ falsity, and impurity ; from which flowed enmity to God and goodness ; alienation of affection and dedre from the supreme Good :. and transgression of the law of God, as the effect of this alienation and enmity. Man therefore was no longer in union with his Maker, nor could he be, for what concord can there he between haired and love<, truth and falsehood^ lioliness and impurity — in a word, be- tween Christ and Belial. As an abominable thing, he was driven out of Paradise, and that act of expulsion was emblema- tical of his •banishment from the presence of God, and the ^lory of His power. All his descendants partook of his apos- tate nature ; and all evidenced the influence of the body and eoul o!* SIN and death, by transgression against God, and ob- stinate rebellion : — and thus it has continued through all gene- rations to the present day — all have sinned, and all in conse- quence are banished from the manifestation of His glorious presence. He is not in all their thoughts, their ways are not His ways : — heaven is not more distant from the earth, than liis thoughts are from their thoughts, and His ways from their ways. And had not mercy rejoiced over judgement, every kuman soul would have been banished into everlasting fire, to (Iwell with devils, and damned spirits, through ages of a hope- less end. But such is the blinding nature of sin, that man does not see this, his banishment ; and such is its hardening nature that he does not feel it. Yet it is lyorthy of especial remark, that, as soon as the conscience is awakened, and the divine hght shines into the soul, the penitent sees and feels that he has lost his supreme Good, and that he is banished from the presence of his Gqd aind Father. He comes with weeping, and with supplication is he led : he asks the way to Zion with his face thitherward— he seeks his forfeited inheri- tance, and the favour of his M^aker ; but so deep is he lost in die wilderness — so far into the strange country has h^ wan- dered from his Father's house, that he knows not whither to turn in order to commence a return ; of the success of which, he finds it even difiicult to hope : his complaint is like that of the most afi^ted of men,—" O that I knew where I might find him^ that I might come even to his seat ! — Be^ld I go forward but he is not there ; and backwdrds but I cannot per* c^ him: onthehft lumd where he doth workj but I canwjt 110 DEATH VNATOIDABLE : behold him : he hideth himself on the right hand that I cannot see him.*^ Job xxiii. 3 — ^9. Who shall give hope to this dis- tressed soul ? That hope on which faith can legitimately rest ; — for he acknowledges the justice of his banishment ?— God alone can give this hope, as we shall see in the next parti- cular. lY. For He hath devised means that his banished be not expelled from him. There is something very remarkable and emphatic in the original, niam arm ve-chashdf chctsheboth, — " he hath devised devices," — or, " he hath computed computations."* The word am chashah^ signifies, to reckon^ compute^ lay one^s thoughts together, contrive^ superadd, meditate, jscheme, plan^ and, to be intently determilied on finding out ways and means to accomplish a particular end. It signifies also to enibroideTf to superadd figures, to a cloth, on which they were to be ex- hibited : and this requires skill in the plan, correctness in the outline, and the production of effect by the arrangement, co^ louring, and grouping of the figures. The word therefore shews, that there was a difficulty in the case, which God alone could overcome, — that, speaking after the manner of men, it required a skilh forecast, and energy, which He alone could supply ; — a scheme which astonished the prophets who predicted the salvation of man ; for '* they inquired and searched diligentiy, what and what manner of time the spirit of Christ which was in them, did signify, when it testified be- forehand, the sufferings of Christ, and the gldry that should follow, — which things the angels desire to look into." 1 Pet. i. 10, 11. In short, thie scheme was so difficult to execute, there being so many interests to be consulted, that Jehovah himself is represented as struck with wonder, at the arduous- ness of the undertaking. He saw that there was no man^ he wondered that there was no intercessor ; — therefore his own arm. brought him salvation, and his righteousness suS' tained him. The interests that were involved, were the honour of God's justice, the exhibition of His mercy, and the reeqfvery of a lost world, by such means as should magnify God^s law, and make it honourable, — ^make hfree course for the current of His mercy in such a way, as would be consist tent with the requisiiions of His justice : and would be effeo tual to the full and free pardon of all the guili of idl siimerp ; A DISCOURSE ON n. SAM. XIV. 13. Ill the complete purification of the ingrained pollution of all souls, and their restoration to the image of God^ in which they had been created, and the enjoyment of that heaven'which they had forfeited, and to which they were to be restored oov the ground of a new right. 1. To effect these mighty purposes, God, in His sovereign love to the world, devised the plan of human redemption, by the incarnation and sacrificial .offering of Jesus Christ upon the cross, " who made there, by His own oblation of Himself once offered, a fuU, perfect, and sufficient sacrifice,* oblation, and satisfaction, for the sins of the whole world." Thus* divine justice was satisfied by a sacrifice offered by Him, who was God manifested in the flesh, and in whom dwelt all the fulness of the Godhead bodily. In Him, ^^ Mercy and truilt met together : righteousness and peace kissed each other.*^ As man, He died for man : as God, the Sacrifice was infinitely meritorious. Then, by the preaching of the gospel, the grand jubilee was proclaimed, and all the exiled inhabitants of the earth were invited to return to Him, from whom they had so deeply revolted ; io receive, through the great Sacri- fice and Mediator, " an inheritance incorruptible, undefiled, and that fadeth n>ot away, reserved in heaven for them who are kept by the power of God through faith unto that salva- tion, which- is ready to be revealed in. the last time." And, as He died for our sins, so He u>as raised again for our justification; and, -though we must needs die, and are as water spilt upon the ground, that cannot be gathered up again, yet in the morning of the general resurrection, Ite will change our vile bodies, and make them like unto His glorious l>ody, by that working by which he is able to suhdtie even all things unto Himself; so effectually hath God devised means 'mat His banished should not be Gnally expelled from Him. Who then that believes the glad sound, and that by faith presents the true sacrificial Offering at the throne even of justice, as well as of grace, need fear death ? It is ihelast enemy, and even this last enemy shall be destroyed. Reader, then look to Jesus ! and when thou hast cast thy burthen on the Lord, look on death, and see if it have got any terrors ."^-^ on the grave, and see if it be likely to triumph. No — ^for He YiAih swaiUmed up death in victory. Reaider, He hath 112 DBATH UNA VOID ABLX f died for thee ; believe on the Lord Jesus Christ, and thou shalt not perish, but have everlasting life. 2. But although the sacrificial death of Christ be the grand means and the cause whence human salvation flows, yet there are other means which God devises in order to make this ef^ fectual : the law of Gqd must be published, to shew man His righteousness. It must enter, that sin may be seen to abound : by this law is the knowledge of sin, for, no man can see his guilty state, and the ruin to which he is exposed, unless he examine his conduct and the workings of his heart by the law : in vain is salvation preached, unless sinners are shewn that they need it What are they to be saved from? Is it not the curse of the law ? Cursed is every one that continueth not in all things that are written in the book of the law to do them. This curse has MLen on every soul 'of man, for all have sinned and come short of the glory of Ood. And who sees the worth of the Gospel who does not know the exceed' ing sinfulness of sin f He who does not preach this law, strongly and fully, docs not use one of the principal means which God has devised that His banished be not expelled from Him. 3. When this is done, and the sinners becmne terrified, and iearfttlness surprises the hypocrites, then Jesus must be an- nounced, as the Lamb of God that takes away the sin of the world : — His incarnation,— His agony and bloody sweat, — His cross and passion, — His death and burial, — His glorious resuirection and triumphant ascension, — with His mediation at the throne of God, must be all distinctly and powerfully announced, as proclaiming the vmy, the truth, and the life ; and proving, that no man can come unto the Father but by Him. If Jesus be preached without the law, sinners becom^ either hardened or lost in their own presumption : if the law be preached v)ithout Christ, sinners are driven into despair. Shew Israel that he has destroyed himself: then shew him that in this omnipotent Saviour his help is found. 4. But even all this Scriptural and rational preaching will avail nothing, unless another means of God's devising be sut peradded, in order to give it efiect — the influence of the Holy Spirit : — that Spirit that convinces of sin, righteous-' ness, and judgment ; that Spirit of light and fire, that pene- trates the inmost recesses of the soul, dragging forth to the A DISCOITRSE ON II. SAM. XIV. 14. 113 view of conscience the innumerable crimes that were hidden under successive layers of deep darkness, when through this luminous, burning agency, the sinner is obliged to cry out^ What shall I do to be saved ! Save, Lord, or I perish ! Heal my soul, for it has sinned against Thee! When this conviction of sin is deepened in every part, and utter self- despair has taken full possession of llie understanding and mdgment, then that same Spirit Will take of the things that are Christ's, and shew them to the broken heart : — it will excite strong confidence in the sovereign availableness of His merits, who, by the grace of God, has tasted death for every man ; and when, through His mighty working, the penitent has laid hold on the Hope set before him in the gospel, that Spirit despsitehed from the throne of justice and grace, will bear witness with his spirit, that the great Sacrifice is accepted in his behalf, and he shall immediately hear, by no equivocal voice, Son^ be of good cheer, thy sins are forgiven thee! On this news from above, he rejoices with joy unspeakable and full of glory ; finding that he is begptten again unto a living hope; knowing that if he abide in this faith, rooted and grounded in love, and be not moved away from the hope of ihe gospel, having his robes washed and made white hy the blood of the Lamb, he shall soon obtain that inheritance that is incorruptible, undefilei, and ■ that ikdeth not away, which is reserved in heaven for all the sons and daughters of God. 5. Besides these which are the grand means and cause of salvation, God devises many others, humanly speaking, of a nunor character, suited to the various complejtions and cir- cumstances of men ; to bring the thoughtless man to a sense of his danger, and a conviction of His readiness to save. Several of these are beautifully detailed by Elihu, in his pa- thetic address to Job, chap xxxiii. 14. : — in dreams and visions of the night. He often opens the ears of man and seals his in- struction, ver. 15, 16. ; — He reduces his strength by sickness, chastening him with pain upon his bed, and the multitude of his bones with strong pain, and terrifies him with the^ fear of approaching deaths ver. 19 — 2H. : — ^in the course of His gra- cious Providence, He sends some of His faithful servants to visit him in his sickness, to shew hifii his sinfulness, and the Ransom which the Lord hath provided for him, ver. 23, 24, : —thus He delivers his soul from going down to the pit, and vol; II. 15 K 2 114 DEATH UNAVOIDABLE. his life sees the light, yer. 28. Lo, dU these things worketh God oftefUimes with man, to bring back his soul from the piti to be enlightened with the light cf the living. 6. In short, there is scarcely an occurrence in Providence^ that has not the same gracious tendency : as He is continual- ly pressing evety thing into the service of man, in order to his conversion, and causing all things to work together for good to them that love Him. And all this devising of meaw*, and constructing that apparently complex and astonbhingly contrived apparatus of human redemption, justifies and illus- trates that strong assertion of the Lord hy his prophet : — Have I any pleasure at all that the wicked should die, saith the Lord God, and not that he should return from his way ana live f As I live, saith the Lord God, I have no pleasure in the death of the wicked ; but that the wicked turn from his way arid live: — Turn ye! turn ye! from your evil ways! for WHY wiU ye die, O house of Israel. Ezek. xviii. ^. ; Z3Ddii. 11. Thus, reader, it is demonstrated, that though we must needs die, and are as water spilt upon the ground, that cannot be gathered up again, and that God respecteth no man's person, yet doth He devise means that His banished be not expelled from Him. Then, believe on the Lord Jesus Christ, receive the gift of His Holy Spirit, and thou shalt not perish, but have everlasting hfe ! Now unto Him that is able to keep us from falling, and to present us faultless before the presence of His glory with ex- ceeding great joy ; to the only wise God our Saviour ; be glory and majes^, dominion and power» both now and ever. Amen. March 22, 1829. SERMON XXL TWO IMPORTANT QUESTIONS ANSWERED. PSALM XV. 1—6. 1. Lord, who shall alnde in thy tabernacle % who shall dwell in thy holy hill % 1L He that walketh uprightly, and worketh righteousness, and speaketh the truth in his hearL 3. HethatbacUiiteth Aotwith histcmgoe, nordoetheTil to his neighbour, nw taketh up a reproach agauist his ndghbour. 4. isk whose eyes a vile person is contemned ; but he honoureth them that fear the Lord. He that sweareth to his own hurt, and chang^ not. £. He that putteth not out his money to usury, vtx taketh reward against the innocent. He that doeth these things shall never be moved. That £vinely inspired man who has heen called emphati- cally the Apostle of the GentUes^ has informed us that, What* soever things were written aforetime^ were written for our learnings that we, through patience and comfort of the Scrips tures, might have hope, Rom. xv. 4. Now, as he speaks here to those mider tifie Christian dispensation, of those who Hved under the Jewish dispensation, and consequently of those Scriptures which were given to Moses and the Prophets, hy the inspiration of God ; we learn that those Scriptures were not designed for the use and benefit of that people only, but were intended for the edification of both Jews and Gentiles, to die end of time. If, therefore, we were even to suppose that this Psalm were written toward the conclusion of the Baby- lonish captivity, and that it related to the settlement of the returning captives, in their own land, and pointed out the re- 1 16 TWO Hi PORTANT OJJESTIONS ANSWERED : storation of the temple worship, and the character of the per- sons, who should be found fit to be employed in it : yet still, from the authority of the Apostle, we have a right to claim it as designed for us also, and expect from it instruction^ lessons of patience, comfort, and hope. But, losing sight of (his point, we see that the subject is of the most general utility, and demands the most serious atten- tion of all who believe in the immortality of the soul, and are concerned for their character here, and their future happiness. Lordj who shaU abide in thy tabernacle ? who shaU dwell in thy holy hill ? yer. 1. As it may be necessary to make a little alteration in the translation, it will be proper to introduce the original ; the alteration, however, though important, will be very slight : ymp "Via pr> ^p n'jnMa "^w^ ^d hst — YehovaJi, mi yagur he-aholeca ; mi yishcon he-hwr kodsheca ? " O Jehovah, who shaU sojourn in ^y tabernacle ? Who shall dwell in the mountain of thy holiness ?" The word abide refers to a permanent dwelling, a settled habitation, which is not the meaning of -m^ yagur, in the text It is derived from -u gar, or, -m gur, to dwell any where far a time ; to inhabit as not in a settled dwelling; to sojourn €LS a stranger ; and rather means a temporary lodging, or a sojourning, answering to the tabernacle, to which it refers : ^d the word tar^ yishcon, from \ytf shacan, to remain, rest, sit still, or remain at rest, is properly enough translated dweUj or abide, i. e. to rest permanently, answering to the temple,^ or holy hill of God — Zion, to which ii refers in the second clause of tfie verse. Now, for thte better understanding of tliis twofold question, we should note the follovidng particu- lars : — 1. The Jewish tabernacle, which was a kind of moveable temple, and was migratory with the Israetites, in all their peregrinations from Egypt till their settlement in the Promised Land, is allowed by all to be a type of the church militant, on the state of the people of God in this world. 2. Mount Zion, or the mountain of God^s holiness, where Solomon's temple was built, and the divine worship in all its ordinances became established, is allowed by the general voice af Jews and Gentiles, to be a type of the kingdom of heaven. The ark, there became stationary, being absorbed in the tern* A DISCOURSE ON PSALM XV. 1 5. lit pie, was no longer carried about from place to place^ — ^and the whole was typical of that city that hath foundations : of that rest that remameth for the people of God. 3. Of the TABERNACLE, which was a temporary, and fre- quently removed building, it is said, to* ^d mi yagur, who shall lodge, or sojourn there ? It was not a resident or dwelling' place, but a place to lodge in for a time, 4. On the contrary, the temple was a fixed and permit* nent building : and relative ta it, we have the inquiry, i^ri ^d mi yischen, eU, abide, or have his perma/nent re- ddence there ? 6. As the TABERNACLE was a sort of migratory model of a temple,, carried about on the shpulders of the priests and Levites, there was no dwelling there, for any ; they could only lodge or sojourn, at, or round about it. 6. The TEMPLE being fixed, the Priests, Levites, ISCOURS£ 0"^ PSALM Xt. 1 &. 121 fesaion^ often made in these compliments^ which from its rerj nature, must be void of truth : — ^^ I hope I hare the pleasure of seeing you in the enjoyment of the most excellent health.^ — *' Sir, it is an essential addition to my happiness, to fin j IkmX it is so." Now all these are falsities ; but they are not mteiiiibi. to deceive, — they are used according to custom, — they are either the efiusions of a light and frivolous mind, — or are spoken thoughtlessly. But will these considerations ex^ cuse them ? How does the God of truth hear them ? Whal does His Spirit say ? Behold^ thou desirest truth in the inwari parts : — and does He not search the heart, ftnd try the ways f Thou God seest me ! — should be a subject of frequent medita^ tkm. Does not irar Lord say. We shaU eivt an accourU of every idle vxyrdy in the day of judgment : now much more of every wickedy deceptive^ and lying word. In the transactionsi of life, how maiiy are led, firom the experience they have had of the falsity oi those With whom they have dotie business, to doubt cjvery man's veracity, and to srisipect all I And who carf much Mame Aem ; — and yet the feeling is ruinous : — ^itdivesti^ tiiem of charity, and strikes at the very foundation of brotherly. lave. Indeed^ it goes far towards a dissolution of the neces** •ary bonds of society , for public confidence is difficult to be gnpported where such a disposition prevails. But still there are overreaching and lying persons to be found ; and we may deplore that ^te of society, where there is so much need for (faution and watchfulitess. This made the very piou9 Mr/ JET^sr^er^ exclaim, SarcJy if each man saw another's heart, TWe would be no commerce ; All would disperse And live ap^rt But there is a love thai thinketh no evil; and the person in Ihe text is- he who is in possession of it, for he speaketh the truth in his heart : and we may add, ^'Be^tieves no 6v3, where na evil Memf." 4thly, He baMiteih not with his tongue. The original is very emphatic, ystfhhp hn^ lo ragal dl leshono. He foots not upon (or with) his tongue. He is one who treats his neighbour with respect He says nothing that might injure him in hia charaoiery person, or property. He voi^. II. 16 1. , / ^128 TWO IMPORTANT QUESTIONS ANSWERED : ibrges no calumny. He is author of no slietnder. He in- sinuates nothing by which his neighboiHr may sustain any kind of damage. The tongue^ because of its frequent em}do3rment in slander- ous conversation, is represented in the nerrous original, as kicking about the character of an absent person : a very common vice, and as destructive as it is common: but tfa^ man who expects to see Godj abhors it, and backbites not with his tongue. The words backbite and backbitetf come £rom the Anglo- Saxon, bac or baac, the back^ and bitan to bite :-^-the meaning of which has not altered to the present time. But how it came to be used in the sense it is now, in our language, seems at first view unaccountable ; but it is a metaphor»taken from the conduct of a dangerous dog : and it is intended to convey the treble sense o£ knavishne'ss, cowardice, ^nd brutality. He is a knave who would rob you of your good name ; — ^he is a coward, that would speak of you in your absence, what he dared not to do in your presence ; — and an ill-'conditioned dog only, would fly at and bite your back, when your face was turned from him. All those three ideas are included' in the term ; and all meet in the detractor and calumniator. His tongue is that of a knave, a coward and a dog. The Rabbins term the backbiter the man with the three-forked tongu^ ; — with it he wounds three perscms at the same time — the m^in whom he slanders ; the man who receives the slander ; and lumself who is the slanderer. Of such a person the Roman poet has this celebrated saying : — Abaentem qui rodU amicum ; Q.iU rum deferuUtt o^ eulpante : goltttot Qui capiat riatu hominumtfamamque dieaeia ; Fingere qui rum visa potest: eommissatacere Qui nequit ; Jdc niger est : hunc tu^ Romanes caveto, HoR. Sat. lib. i. sat. 4. ver. 81. He, who malignaiU tears an absent/nendj Or, when attacked by others, don't defend. Who trivial bursts of laughter strives to raise, And courts of prating pr^ulance^ the inraiae ; Of things he never saw, who tells his tate, Aadfriends/dp^s secrets knows not to conceal : This manls vtte; hcr^ Roman, fix your marl^ l^mnlmblaektaaiaawmpUxion'sdark.' Francis. A DISCOURSE ON PSALM XV, 1 5. 123 The cliaracter in the Text, is whoUy different from that censured above, and from aU others of a similar nature. He who acts otherwise, has no right to the privileges of the church militant; and none of his disposition can ever see God. 5thly. He doeth no evil to his neighbour. He not only avoids all evil speaking against his neigh- bour ; but he avoids also all evil acting towards him. He speaks no evil of him, and does no evil to him. He does him no harm ; — he occasions him no wrong. On the contrary, he gives him his due. See under the second particular: where this subject is largely considered. # Bthly. He taJceth not up a reproach against his neighbour. The word r\srw\ cherophah, which we translate a reproach^ comes from the root «pn charaph^ to strip, to make bare, to deprive one of his garments : hence «pn chareph, the winter, because it strips the felds of their clothing, and the trees of their foliage: and by this process, nature appears to be dis' honoured and disgraced. The application to the subject in the Text is easy. A man, for instance, of a good character, i» reported to have done something evil : — the tale is spread, and the slanderers, whisperers, and backbiters, carry it about: and thus the man is stripped of his fair chara>cter, — of his clothing of righteousness, truth, and honesty. And yet the whole report may be false : or the person, in an hour of the power of darkness, may have been tempted and overcome; may have been wounded in the cloudy and dark day ; and now. deeply mourns his fall before God ! Who, that has not the -heart of a demon, would not strive rather to cover, than tp make bare the fault in such circums^nces ! Those, who, as the proverb says, " Feed like the flies, passing over all (e man^s whole parts to light upon his sores,*^ will take up the talp and carry it about. Such, in the course of their diabolic work, carry the story of scandal, among others, to the right- eous man ;-*-to him who loves his God and his neighbour : — but what reception has the talebearer ? The good man taketh it not up, ¥»ivh h nasa, he will not bear it, — it shall not be propagated by or from him. He cannot prevent the detractor from laying it down ; but it is in his power not to take it up : and thus the progress of the slander may be arrested. He taketh ma up a reproach against hds neighbour ; and by tlpfl tdi TWO IXrORTANT t^UESTJONB ANSWERED : meanSf the taU-hearer may be jiseomraged from bearing it to imother door. If there were no taJa^s up of defamation^ there would be fewer detractors in the land. If there were no receiters of stolen goods^ there would be no thieves : and hence another proverb, founded on the justest principle, ^' The receiver is as bad as the thief. ^^ And b not the whisperer, the hackbiteTf and the taie'-hearer, the worst of thieyes ?— Robbing not only individuals, but whole families of their reputalton :-— scattering firebrands, arrows, and death ? Yes, they are the worst of felons : — ^Hear the poet who was well acquainted frith the human heart ^-* Good nameia man or wpman, dear my lord)" , Is the immediate jewel of tlieir souls : Who tteaU my purte steals irowA, 'tis something, nothing; Twas mine, 'tis Ma, and has been slave to thousands ; Bat he ibat JUehes fhun me m^ good name, JSote me of that wM<^ not enrk^bes him. And makes me poor indeed. O how m^y ^ fair fame has been tarnished by this most (Satanic practice I But bad as the accidental retaik^ of calum- ny is, he who makes it his business to go about to collect stories of scandal, and who endeavours to have vouchers for his calum-r mes, is yet worse ; whether the stories be true pr false, — whether they make the simple relation, or exaggerate the fact, — ^whether they ]H*esent a simple lens, through which to view the character they exhibit, or an anamorphosis, by which every feature is distorted, so that in a mpnstrosi^ of af^iear- ance, every trait of similitude of goodness is lost : and then the reporter himself takes advantage of his own inferences ; — ** O Sir, how bad this is ! ButM*?^but, there is worse behind." — This insinuation is like a drag net, gathering as it goes, and bringing every thing into its vorte]( : the good and the bad, are found in one indiscriminate i^semblage. Suppose the stories $o be true, or founded in truth, what benefit 6oe9^society or the church ever derive from this under- hand detailing ? None. There are but few cases ever occur- ring, where the misunderstjuiding between the members of the ehurch of Christ, should be brought before two witnesses, much less before the church : but there are some sudb, and pur Lord orders us to treat these witfi ihe greatest cau- tion and forbearance. On this point, see a sermon of the late JJer. J. Wesley, entitled, 7%e Cure of e/M speaking k INtSOOmtSS ON PSALM XT. 1 — 5. 125 Let us now hear what the Sacred Wiitmgs say of the flagi- aous characters already renewed ; and the various words by which they express them. 1. Evil s'peaking'^T)[m is termed ^Xwr^ftat^ blasphemy^ injurious speaking, either against God or man. Our Lord gives it the following assosiates. Matt xv. 19, ** Out of the heart proceed evil thoughts^ murdersy advlteries^fomications^ theftsy false witness^ blasphemies. % Whisperers — ^The private communicators of scandal^ V^ edumnies ; see Prov. xvL 28. " A froward man sheweth strife : and a whisperer separates chief friends." Prov. xxvi. 20. Where no wood is, the fire goeth out : so where there is no tale-bearer (or whisperer,) th^ strife ceaseth : the otigi- nal b iJHJ nargan : of this word, an able Hebraist gives the fol- lowing definition — " |ru nargan ; from |jn ragafi, to be rancid, rank, or rusty, as bad butter or bacon." *^ Hence it is apphed to a mind rankled or exulcerated with discontent, envy, or malevolence ; and which uttereth itself in words suitable to such bad dispositions.^^ See Taylor and Schultens^ on Prov. xviii. 8. The whisperer is called ij/iivftmn in Greek, Rom. i. 30 ; where he is coupled with backbiters^ haters of God, despite* fuij proudf hoasterSf inventors of evU things, ^c. ; see also ver. 31. 3. Tale-bearer — One who had been taken into confidence, and told privately, the secrets of his friend ; and makes it his bu»ness to carry them from place to place, and from person #o person, as a pedler his wares. Prov. xx. 19. He that goeth about as a tale-bearer, revealeth secrets. " V^an ^Jvi ho lie rddl, a slanderer — a defamer; who picketh up stories, true or false, and details them out to the disadvantage of others." Heb. and Eng. Concordance. 4. Backbiters — See on ver. 3. and see Rom. i. 30. and 31, where they are associated with the flagitious characters, men<^ tioned under /aZe-ftearers. The backbiter is called in Greek «M»r^t, devils, from ht^f^ttx-^ Affif, to shoot through, with such fiery darts as the devil uses, and which the shield of faith only can quench. See Eph. vi. la 6. All tiiese deal in scandal, ncufJtiXM, stumbling blocks, ofi 1.2 126 TWO IMPORTANT QVESTIdNS ANSWERED : fences; whatever hinders or injures another in his Christian waJk^ or brings any reproach on the cause of Christ These are Uie things which He will gather out of His kingdom, and them that do iniquity, and will cast them into the furnace of fire. See Matt ±lii. 40, 41. All the al?OTe, with the whole ftimily of defamers, false ac- cusers, calumniators, dfetractors, destroyers of the good repu- tation of others, traducers and libellers, however they may rank here, shall have one lot in the eternal world ; none of Uiem shall become residents on the hill of God's holiness ; and should not here be permitted to sojourn in His tabernacle^ or militant Church. Reader, pray GU)d to save thee from the spirit and conduct of these bad men : have no conmiunion with them, drive them from thy door, yet labour to convert them if thou canst'; but if they will still continue as disturbers of the peace of society, of the harmony of families, and of the union of Christ's Church, let them be to thee as heathen men and publicans ; <* the basest, the lowermost, the most dejected, most under-foot, and down-trodden vassals of per- dition.** 7thly. In whose eyes a vile person is contemned. This person follows the rule given by our Lord, By their fruits ye shall inow them : he tries no man's hearty for he knows men only by the fruits they bear, and thus he gains knowledge of the principle from which these fruits proceed. As to the vile person dndj nimxts, mentioned here, his name points him out, ** a reprobate, one abandoned to sin" — and justly, nraj nibzeh, he is abhorred ; is loathsome, as if covered with the elephantiasis or leprosy, as tiie word implies. He may be rich ; he may be learned ; he may be a great Tnan and honourable with his master, in high offices in the state ; but if he be a spiritual leper, an infidel, a profligate, the righteous man must despise him, and hold him, because he is an enemy to God and man, in sovereign contempt If he be in j)ower, he will not treat him as worthy of the dignity with which he is invested — ^but he will respect the q^; and while he respects the office, and obeys the law, will despise the man. And this is quite right, for the popular odium should ever be pointed against vice, lest vice should be ac- credited by rank and fashion. Rab. Aben Ezra gives a curious turn to tiiis clause, which A 1)ISC0URSE ON PSALM XV. 1 6. 127 he translates thus — he is mean and contemptible in his awn eyes : — and it is certain that the original woi vi»j;a nraj nibzeh he-tinaiv nimas, may bear this translation. His paraphrase on it is beautiful : — " A pious man, whatsoever good he may have done, and however concordant to the divine law he may have walked, considers all this of no worth, compared widi what was his duty to do for the glory of his Creator." A sentiment very Hke that of our Lord, Luke xvii. 10. So likewise ye, tbhen ye shall have donfi all these things which are commaiyied you, say, we are unproJUahle servants; we have done that which was our duty to do^ Taken in this sense, the words intimate, that the man who k^ truly pious, who is a proper member of the Church mili- tant, and is going straight to the Church triumphant, is truly humble : he knows he has nothing but what he has received ; he has no merit ; he trusts not in himself, but in the Mving God. He renounces his own righteousness, and trusts in the eternal mercy of God, through the infinitely meritorious atonement made by Jesus Christ The language of his heart • " I loathe myself when God I se^ And into nothing fail : Content that thou exaltecl be, And Christ is all in all." 8thly. He honoufeth them that fear the Lotd, This clause is a proof, however excellent Aben E2ra*s sen- timent may be, that he has mistaken the meaning of the pre« ceding clause. The truly pious man, while he has in con« tempt the honourable and right honourable profligate infidel, yet honours them thai fear the Lord, though found in the most abject poverty ; though like Job on the dunghill, or like Lazarus covered with sores, at the rich man's gate. ^ Charac" ter la the grand object of his attention: person, and cirdtm* stances are of minor importance. The fear of the Lord is often taken for the whole of reli* gion : and ftometimes for the reverence which a holy man feels for the majesty and holiness of God, that induces him to hate and depart from evil. Here, it may signify the lowest degree of religion ; that repentance whereby we forsake sin i for the fear of God is the beginning of wisdom ; and to de-^ part from evil, that is understanding. He who fears Qodf and trembles at His word, is so far a genuine penitent. 128 i^O IMPORTA.N'f aUB9TION8 ANSWEIIBD : OtlJy. He noeareih to his own hurt^ and clumgeiKw^. This holy man adheres raflexibly to truths and at all risks nniintninii his integrity. He is Htot only true and just in all lus dealings in the common traiMactions of Ufe, bat often acts to his own injtiiy rather than not fulfil his engagements to others. K at any time he have solemnly bomid himself to do so arid so, alid afterwards find that to keep his engage- ment will be greatly to his damage, though he and others may clearly perceive thit the obligation was made in error^ art! reason would, in such a case, release him from the perform-* ance ; yet such reverence has he for God and for truth, that he will not change^ be the consequences wh*t they may. He is al^ as steady to his promises as^ to his oath ; and his bare word once passed, will hind him as solemnly 9A tJkjoath. Indeed, the thoroughly honest man needs no oath to Mnd him^ — hitf character «iociw^« for him ; we have need only of a little reflecdon to convince i», that he who will not be honest with- out an oath, will not be honest with one. In iDustration of the doctrine in Ihis clause, I will intro- duce one fact, which I had many years ago, from high au- thority : His late Majesty, George the Third, was very fond of children : — often in his walks boOi about Windsor and St. James^ Park, he would stop when he saw an interesting child, and speak kindly and affectionately to it, give it some little toy, or sweetmeat, and often a piece of money. One day observing a little lad about foiu: years old, who seemed to have strayed away from its fellow8> he addressed it, and finding it intelligent for its age, he took it by the hand, and led it towards the palace, the chHd nothmg loath. He brpt^ht the Uttle fellow into the queen's apartment, and presented it to her, with " Here queen, here is a very nfce littte boy, that I have picked up in my walk," — and then addressing iiie lad, ••That's the queen, my dear, bow to her.'' A chair was im- mediately brought, the little fellow was seated mi it, and in a trice some sweatmeats- and firuits were laid before him. litde master felt himself quite at home, ate fredy, and endeavomed to answer every question that was put to l^dm. - And when he had well eaten, it was suggested, that the child ndgfat be missed, and cause anxiety in the family, it would be best to reotore him to his play-ground. Before he was removed ^m.hili c}iai?f the ijn§ took 4>ut a f»ei^ guineOi 9ad placed It before him, saying, " Here nay dear i» a pretty ihing which I will give you." The child looked at it for some time, and ^a with hift finger pushed it. away on the table, saying, "I ^^'t know it^ — I won't have it;" and looked indifferenUy over the table. The king said, "Well, my dear, if you won't have this^ what will you have ? Come, teH i?ae what you'll have, and I will give it to you." There were several papers of a very importailt naturothen lyiiifon the table; wiiieh had lately been brought into the, royal apartoient : — the child looking eamesdy at one, said, " I'll have ^that pretty picture," and put his hand towards It Th^ king looked con^ founded, and hesitated ; the queen for a time was equally surprised, but she first broke sijence, (the child haying ibmi his pretty picture in his h»idy which was W other than a new baa^fiQte for a pery large emsunt!)Mnd said, "He mirat have it-^your Majesty's word, is passed ; yt)ur royal prpmi)^ ^nnot be recalled." The king wiith great godd htimour as^' ttented, wkh, " Yes, yes, he shall have it." A faj^thfid dpmes^ tie w&s called, the child delivered to him, with the injuncti(»i# to take him back to the park, find out his play-^mates, or nw^i Jiodibtlow their directioBs, €il he should find the dwelling and ^rents o{ the child — nothing of ei^er being known to his Majesty or bis domestics. The servant was successful, de^ Hv^red the child ^nd his pretty picture to the astonished fa-" ihffr and mo^er ; returned, and gavt such an Account tQ the Foyal pair, as satisfied them^ that while his Majesty ha^ swofrn 4e his awn hm^^ 4nd would not changei a wise Providence had directed the whole transaction. The ^ory wcus well jknown in the royal ^etn^ly, but therc^ is iseason to think jths family of the Q^ld was )^ever mentioned, for I could learn no iBore of this singular history, than the facts, the substance of whicb is bef(H^ the readm*. I well know, that George the Third feared God, and hdd his own word sacred : nothing eould induce him U>chdnge his purpose, wh^ti he bdieyed he Was right.' TheCWdec Pttrapyasthw given a different rendering of this dause : — He $weardh ta tbfiict Mmse^, and doth mti ^utn,ge: — i. e* he hath pconiised to the h&itA to keep his body under, and bring it into subjections— to deny himself that he mi^y-Hot pamper the fiesh, that it may not lead him VOL. II. 17 190 TWO IMPORTANT QUESTIONS ANSWERED : jnio trailsgression ; and that he^mayr hy saving aU be ean, hare the more to give to the poor. The SyriaCj Arabic, EtkiopiCf Vulgate, Septtiagini, and Anglo-Saxon, translate the clause thus : — he sweareth to his neighbour, and doth not deceive him : as they all seem to have tead, yyrh le-hared, to his neighbour, instead 6f jh.iS le-hardf to his damage, or hurt ; — the change in the meaning is made by the points, for the consonants are the same in both words : but the reading in the text is followed by the most judicious commentators. ^ ^ From the whole we learn that this candidate for heaven is a man of unimpeachable truth, and inflexible integrity, who would rather suffer evil than inflict it : and will keep his promise, at the risk of his substance and his life. lOthly. He putteth not out his money to usury. Uswry signifieil a certain part of the produce of a sum lent for Ae purpose of traffic : so, that a man trading with the capital of another, gave not only security for the principal^ but so much per cent, for its use. This was as innocent as it was just. But when the lender, taking advantage of the circumstances of the borrower, required more for the use of the money than it was worth, usury then expressed exorbi- tant, or w^tanoful interest, and in this sense is now universally received. An usurer is one that lends out cash, at such un- lawful and exorbitant interest as he can tvvist out of the ne- cessities of a distressed applicant : of such a practice as this» BO man that fears God can be guilty. In all times, the Jews were remarkable for usury, and ilsu- rious contracts: and a Jew that is saved from this practice, and the love of money, from which it originates, is, charity may well hope, not far from the kingdom of GJod. The word y^i neshech, which we translate usury, comes from the root nashach, to bite- as a serpent, and here,, must signify that biting or devouring usuryf which ruins the per- son who has it to pay. - " This increase of usury, (see Leigh's note svb voce *|vj) is called neshech, because it resembles the biting of a serpent ; for, as this is so small at first, as scarcely to be perceptible, but the venom soon spreads and difiiises itself tUI it reaches the vitals ; so the iiwrease of usury, which at first is not perceived nor felt, at length grows so much as by degrees to devour another's substance." Our laws hav« / A DISCOURSE ON PSALM XV. 1 — S. 131 wisely fixed th^ worth oOent cash at Jive per ceni. ; he who takes more, is a usurer^ — one who takes unlawful interest ; and the same law has adjudged the usurer on conviction, to forfeit treble the value of the money lent. And the Roman kiws condemned the usurer to the forfeiture of four times the sum ; Cato de Re Rust. lib. i. Gur Saxon ancestoj^s had a very bad opinion of usurers ; — Edward the Confessor, comr manded all usurers to leave the kingdom : and if any were convicted of it, all their property was confiscated, and them- selves banished from the realm : because, said the law, Usury is the root of all evil. l£ a priest then, were convicted of being a usurer^ his whole property was seized, and distributed to pious uses. The clause is thus translated in the Anglo-' Saxon Psalter — pefe peoh hip ne pealbe co J^tpunge "Who fee his, (property) not giveth to greediness." My old Anglo-Scottish Psalter bas the Latin text. Qui pecuniam suam nan dedit ad usuram, which it renders, IBStz Qat j^ nout |)te catel tU after. Now this intimates that the translators had either read pecudeniy cattle, for pecuniam, money, or that cattle was the only woney, or medium of exchange, current in his time ynd country ; and. indeed it has long been customary, not only in Scotland, but also in the various hyperborean countries, for the peasantry to pay their rents, &c. in kind: so many cows, sheep, i&c given to the laird, thane, or earl, for the usufruct of the ground.. That there is no mistake in the translation, is evident enough from the paraphrase, where th^ author repeats the words with his gloss upon them : 9Qe tiiat sof nout jKs catel tCl olur, botisls, uU cobastus men turn gastls : tjmt jbe selte najij^t tot f^ls flutie tietie, na metie of t^i$ toerelTf, tiot onels of iieben. — i, e " He who does not iise his property in a secular sense, as covetous men do in a spiritual sense ; expecting no re- ward for his good actions in this world; but only in the king- dom of God." The very unusual word oier, in the Anglo-Saxor^liOji and l^okep, in the Gothic pokp in German mucfjer, an(Pin Danish aager, means produce, fruits, offspring ;, usufruct, whether of cattle, land, money, or even of the human progeny. And the word catel, may be used here for cliattehs, substance of any kind, moveable or immoveable : — ^but the word itself appears to be derived from cattle, which were from the beginning, the principal substanc^p^jdches of the inhabitants of the coimtry. {33 TWO niPORTANT QUESTIONS ANSWERED : and tiSers of the field. Aid it is well known^that the wo|d pecunm^ money, was derived from pecus^ cattle ; which were no longer used as a medium of commerce, when siloer and gold came into use. There is a passage in »he Ploughman^ $ tale in Chaucer ; when speaking of 3ie worldly and wortiJess priests of his day, he uses the term, caitel«UcUngy for getting numey or goods. Some on her ehtorches diveUe ApparaiUed poorley, proude of porte ; Tne seven sacramentes thei doen eell ; In eattdrcatehing is her comfbirt Of eche matter thei woUen mell, And doen hem wrong is her disport ; To affi*ay the peo|^ thei been teU And h &€. Stoke Newington. Dkar Sir, I HAVE not asked your pennission to prefix your name to the following discourse. My reason is simple, and to myself cogent : I ask no patronage, howsoever respectable youfs might be to me, and I beg no favoiu-s. Gratitude alone im- pels me, and it is not in the nature of gratitude to ask perfnis- sion to express its obligations. It may be manifested in va- rious ways, but without some kind of expression^ it cannot exist ' By the present mode I take a liberty which, if I asked, you would not grant : it is then to tell my friends and the public, as far as this discourse may go, that you have from the begiuning been the steady and practical Mend of the Zetland Isles ; that you have helped me to assist them in the most ef> fectual manner, while you peremptorily refused to- let your left hand know what your right hand did. It is true/ that while your shadow has been extended over those northern regions^ you have often been amply repaid by the good news which you heard from that distant land ; — of the prosperity of a work of life and power unequivocally manifested in the sal- vation of multitudes, and in the relief and comfort of many widows and orphans, and of many others equally necessitous and destitute. You have their prayers," my gratitude, and God^s blessing. May the light of His countenance shine upon you and yours for ever ! Amen. There is something singular, if not in the discourse, yet in the circumstances in which it was preached. In the middle of last June, I sailed out of the Thames on purpose to make^ probably, my last voyage to the Zetland Isles. Having arrived at Whitby, I was met by a few select * friends, who iidshed to accompany me on my voyage : the > * I J c* M- ' ^M - ' ♦ #. ft « * A . ^^ * ^ , •ft * % *'* ^ F ^ ' ♦ » •» -■ ♦ # ,#' DEDICATION* ^ > f w Rer. James Everett, and W, Read, Esq. of Manchester 5 Jaiat Mosely Smith, Esq. of Stockport; Rev. Jamee Loutit, t»f Windsor ; John Campion, Esq. of Whitby, and my second son, Theodoret, hired a vessel^ the sloop Henry, Captain Greenwood, "^Mf^ w® were to have at our command, to sail ihhere and wkm we pleased, wind and Weatfier permitting. As I intended to visit at least the different larger Islands in the Zetland group, a^d the principal Voes or Bays, I weD knew, from former e3q)erience, that this would be impossible, unless I had a vessel at my own command. In those Islands there are no public roads ; and to travel over hills, through tK>gs, and to cross different Sounds and Voe^ in small crazy boats, would not only take up much time, but^would be moi^e harassing than it was at all likely my strength of body and state of health could sustain. We had an excellent passage, and our land-fall was Sumburgh Head, the south €nd of the Island of Mainland, to which we steered when wehore awa^ from Whitby ; and so truly had we kept otir course, that isr© could not say we Had lost one foot of way^ in a nm of between 3 and 400 miles \ I will not trouble you with a detail of our eperadons while passing up the eastern side of diose Idands in a direction due north. It is sufficient to say, we first touch- ed at Lervnck ; Aen at tiie Island o( WkaUey ; Burra Foe, in Smith Yeil; Uya Isle BndUya Sound; and then BaUeL Sound, in the Island c^ Unst; the most northern of this^ group. While we lay here, giving time to our Captain .Uf change his sand ballast for chromate of iron, I travelled over the high hills, composed almost entirely of Serpentine rocij with little vegetable soil, and consequently little verdure» ted passmg Hcsrold^^-wiek, where we left Mr. Everett lo preachy I went on to Northrwit^, the fitrthest Bay north on the eastern side of &e Zedand Isles^: « fitde beyond which, on Ssbbath inoming, July Q, I preached to some hundreds of peo|de, gathered from various places and eonsiderable ^Jstances, €bB following discourse. The peculiar circumstances in the case I nhall .distisetly note. 1st. I stood now on the most northern ground und^ the dominion of the &*itish erown ; and on the most northern inhabited part of that ground. And 2dly. On the line of di- rection in which I then stood, which waft nearly dtie north» there was neither land nor inhabitant to the north pde, 3diy; DEDICATION. * J9t In nearly a direct line east, I had Bergen, in Norway, on my right hand ; and farther on, north, Spitshergen ; on my lefV west, were the Faroe Isles ; and oiiward, north-west, Iceland^ and then Old Greenland: — ^between these, (rom Lamba NesSf the uttermost point north of the Island of Unst, not one foot of land, nor consequently one human inhabitant^ is to be found on to the north pole : — so that I was literally preaching <5n one of the ends of the earth, beyond which, in that direction^ the sound of the gospel can never be heard. As I had a plain people to address, I endeavoured to make tise of the plainest terms, yet still without bringing down Di- vine things below the standard of their own dignity ; and I be-' lieve the discourse was made a blessing to many that heard it Of the inhabitants of this Island, I can say die same as of all the Isles in Zetland : they are a people with good under- standing and good sense ; and in kindness and hospitality to strangers, without parallel. If, in outward circumstances and geographical situation, they have generally but two talents-^ if any people on the globe, from tfie south to the north pole^ have made ten out of the two, it is the Zetlanders : nor have I ever met a people who more richly deserve the truth of the gospel — ^nor a people who more carefully keep, nor more cor-* rectly adorn it I know you rejoice in their prosperity, and will bless God for their profiting* You have served them as the Treasurer of that fund which is employed to build them places of wor- ship ; and you have never suffered the work to stand still, even when the Bank was, for a time, exhausted. May your shadow be extended for ever, and may the sun of your pros- perity never withdraw its shining ! For the sake of Zetland, as well as on many other accounts, I am, my dear Sir, Your much obliged, very grateful and affectionate servant, ADAM CLARKK HeydonHally MiddleseXf Aug. 23, 1828. TOL. ft. 18; M 2 SERMON XXII. ACQUAINTANCE WITH GOD; ▲1^ THE BENEFITS WHICH RESULT FROM FT. A. DISGOVltSB DELIVBRBD IN THE ISLAND OF UNST, IN ZETLAND, 9BX FARTHEST NORTBEBK P088E88I0N OF THE BRITISH CROWN, i9itfMby Hbnttf^, Jufy&h, 189a X>B xxiL ver. &l--e3 21. Acqaaint now thyself with faun, and be at peace : thereby good shall come oi^ thee. d3. Beceive, I pray tbee^ the law from hk mouthy and lay op his words in thine heart 33. If thou return to the Alffliffhly thou shalt be baik up^ thon shalt pot away iniiodly far from Uiy taberoaclei^ ic MoRB important advice than this, was never given to man : nor can any be more necessary at all times, nor be mrged with more powerful motives ; nor is it possible that the terms of the advice can be explained by clearer directions : I. The Advice. '* Acquaint now thyself with Him.'^ A DISCOURSE ON JOB XXU. 21-^23. ^^^^ n. The Motives. " Thereby good shall come wit# the^ and thou shalt be built up." III. The Directions. '' 1. Receive the law from His mouth. 2, Lay up His words in thy heart S. Put away iniquity from thy tabernacles," &c. The general meaning is this : — By getting an interest in the Divine favour, and in having tlie soul brought into a state of peace with Him : — thereby, that is, in these two things^ good will come unto thee. First, from an interest in His favour, thou mayest expect all necessary blessings. Second, from His peace, in thy conscience, thou will feel unutterable hap- piness. But we must enter more particularly into a discus- sion of the important subjects contained in these. verses, and examine the foundation and principles on which they rest They require the deepest attention of the head, and the strongest affections of the heart Here we have to do with Gob and man : the perfectiona of the one ; the imperfections and necessities of the other. Let us consider both. 1. With whom are we exhorted to acquaint ourselves ? With God. Who is He ? This is the most difficult of all subjects; — the most sublime of all knowledge; — but sup- posed to be, in a certain way, level to the apprehensions of men. 1. The Apostle, speaking to the Ck)rinthians, says, Atoake to righteousness and sin not ; far some have not the knorwr ledge of God ; I speak this to your shame. It appears, Uierefore, that they might have acquired know- ledge, or their ignorance could not have been their reproach. There were many advantages which the heathen Greeks pos- sessed ; and by them, through His works, the eternal power and Godhead of the Creator might be known. 2. It is easy to speak about or of God .^—but to shew what He is, — ^how difficult I We can trace up every being to othera of its own kind ; — there is a concatenation of causes wad efects, — We can trace an acorn to an oak^ — and that to ano- tiier acorn, till we come to the first plant. We can trace a child to its pare»te,-p-can conceive that these parents were once infants, whom we can trace to tAetV parents, — and so on, till we come to di first human pair; — ^but, to what can we trace these ? They did not produce themselves. St Lidce, < * 140 ACQUAINTANCE WITH GOD : in dispkying a genealogy^ begins at his own times, and goes from son to father^ wbom he finds to be the son of another father^ and so on, till -he comes to the last father^ in the aS' cending line, who could not be the author of his own being, and therefore, he properly says, Adam, who was the son of God, This Being, tfierefore, is the Father of the spirits of all flesh, t. In reference to man. He is the cause of all hu-» man existence. — % And when we examine all other beings, we shall find that He is equally the cause of their existence. 5. But wh) is He ? If He be the Cause of all being, — ^He is necessarily before all being, and Himself uncaused: this leads us at once into His eternity, 4. In ratiocination, the human spirit can go to God, and when it reaches Him, it is lost in etemity,-T-not the idea of eternity, for of this it can form no idea. Nor can conjecture or fancy, form any id/BsL of any thing when it arrives at God, but God Himself and certain attributes^ necessarily inherent in him. ' 5. Here then we see God in His eternity, and no excursion of fancy can go beyond this : — 'and what is the doctrine deriva- ble firom this? Has any of those who have written and spoken on the Being and AttribiUes of God, made any use of this grand fact? I think not But has it not an obvious meaning, and is it not this, — In God, human spirits are dew signed eternally to rest, — tfiey cannot go beyond Him ; they can ascend by reasoning to Him,-.^and this is their intended j)lace, — ^the end of their destination, — their final abode. 6. But does the idea of God, in His eternity, and the know- ledge that He is the centre where intelUgent spirits can rest, necessarily shew that these spirits must find happiness there ? No, not simply, 7. But as we find God to be the Cause of all being ; and find an infinity of Being endowed with various degrees of vari- ous perfections, and know that nothing can give what it does not possess : hence we learn that God must possess various perfections; — ^and as He Himself is infinite and eternal, all His perfection must be such : 1. He must be vnse, and that wisdom infinite. 2. He must be powerful, and that power unlimited. 3. He must be good, and that goodness unbounded. 4 H^ must be happy, and that happiness infinitely perfect 1% • • .^ A DISCOURSE ON XOB. XXII. 21. ^23. I4f *^ > * . . Eyery intelligent nature must be happy in proportion ^to the *^., degree of its purity and goodness. God being pure and good^ is infinitely so, and therefore infinitely happy, 5. Benevolence is a necessary quality of goodness; and a desire to conununicate itself, necessarily belongs to intelligent goodness, 1. Hence God's creation of man, and intelligent natures. He made them like Himself, that they might derive endless happiness from Himself. 2. Man, therefore, may be made a partaker of the Divine nature. It is the mill of God that it should be so ; but man must acquaint himself with God that it may be so. n. Let us look into man, and see his state. He is not at peace ; he has not good, 1. He has various powers and faculties, — ^mighty and ex- tendve ; but they are in disorder an^ ruin. As he has not peaccy men are in a state of hostility among themselves. As he is sinful, he has no good. He is, therefore, unhappy. He is torn by inward factions, — conflicting passions : — -judge^ ment and conscience at variance with passion and appetite. He suffers in himself what nations do who are in a state of warfare. In the latter case all confidence is destroyed ; — security of per- son and property uncertain ; — the apprehension of evil takes the place of hope ; — treasure is exhausted, and the best blood of the land drained out for its defence. Issue as the contest may, there must be long misery and national distress. Man is at war with his fellows often ; — and ever with and in ^wnt«eZ/';^-condemning himself in the thing that he al- loweth. 2. Yet he has what is called the hunger of the soul, — an insatiable desire after peace and happiness. Good, substantial good, is the object of his desire ; — ^he seeks it early and late , he pursues it under various forms and various names : — but in order to get it he minds earthly things — animal pleasures, se- cular good, and worldly honours ; — these when attained do not gratify, not only, 1. because they are not of the nature of the soul ; but, 2. because they are not eternal. In the pursuit of these, life generally is spent ; and vanity and vexation of spirit are written upon the whole. Is the Father of the spirits of all flesh, unmindful of all this? No— His eye afiects His heart, — He sees it with concern, because Kfe wills the happiness of His intelligent offspring. 1^ ACstand these points clearly, I shall con- sider, — I. What b implied in acquaintance with God ? II. What are the means by which this acquaintance is to be acquired ? ni. What are the benefits which result from this ac- quaintance ? L What is implied in an acquaintance with God ? The word acquaint signifies to gain knowledge of a person or thing, by association, familiar intercourse, conversation, and exact examination. Acquaintance signifies the knowledge that is acquired by such means. We say that we are acquainted with such a thing, hook, or country j because we have examined the thing — ^read the hook — or travelled through the country. When applied to a person, it signifies : 1. We have heard of him. 2. Have been in his 4^ompany. 3. Have con'oersed with him. 4. Have not only interchanged compliments, but reposed confidence in him ^ and thus, 5. become familiar with him ; and 6. ihisfamilicKrity, supported by frequesit inter- course, has been heightened into friendship. Hence acquaint- ance and friend have nearly the same meaning. An intimate acquaintance, is one thoroughly known: and a very particular acquaintance^ is one with whom we not only- Interchange an the terms descriptive of friendship ; but also all those affections which constitute the spirit of friendship : therefore— -1. to hea/r of — 2. to associate with — 3. to hold con- versation with — 4. to become familiar with — 5. to have con* fident communication with — and 6. to take and be taken into friendship with, a person, are all implied in being thorouglUy or intimately acquainted with him. The word used here, which we translate acquaint, |3o sakoji^ signifies to lay up — as a treasure: to procure an interest in ; — we lay up the treasure, in which we have the whole pro- perty, right, and interest, that we may have recourse to it A DiSCOVRSfe ON lOB XXII. 21 — 23. 14S ndienever we please ; and by it supply all our necessities. This notion of the word agrees very well with the spirit of this exhortation : consider that God alone is the never failing Fountain of all good ; get an interest in Him — ^secure His fiiendship and help ; and then no good will be wanting to you. This meaning of the place, Was perceived by Coverdule ; for in his Bible, (the first ever published in the English language,) he translates. Reconcile thyself to Him — =get an acquaintance with Him, come into His presence, cease from thy enmity to Him, make supplication to thy Judge — ^implore forgiveness- pray to be received into His favour ; and thereby good — all good essentially requisite to thy present and eternal welfare-— shall come unto thee. Having now considered the meaning of the word, the im- port of the exhortation will be the more easily perceived. I have already stated, '* That it is a reproach to man that such an exhortation shotdd be necessary." That there should be any human beings, where a divine revelation has come» found destitute of the knowledge of God^ or that are unac- quainted with their Maker and Redeemer, is a sore evil, and a high reproach indeed ; but it was so, even in a Christian Church, in the time of StJ Paid, for he thus exhorts the people at Corinth : " Awake to righteousness and sin not ; for some have not the knowledge of God : 1 speak this to your shame." 1 Cor. XV. 35. Let us examine (his point intimately. 1. To be acquuinted with God we must, 1. Hear of Him r —and have we not all heard of Him t Are not His lines gcMie out through the world ? and His words to the ends of the earth ? Even to you has the word of his salvation been sent : you, who live here on a line a very little to the east of "Ae norl^ pole, between which and you there is not one hu- man inhabitant, nor one foot of known land — you have heard of Him : you have long had His Bible, your forefathers have heard the word at the lips of teachers sent by Him,— have "been favoured with the means of grace, and have had such calls to acquaint yourselves wiUi God, that the well grounded hope of eternal glory, might be ministered through those means, according to these calls. Even these Isles have waited for His salvation ; — it has been loiig since sent, that in His arm you might trust . Have we ever duly consl' 144 ACQUAINTANCE WITH QODi dered what a mercy it is to have a l^ble — ^to be able to read it— -to liear it read — ^to have it explained : — ^what were your forefathers preyionsly to their getting the Bible ? Were they not a nation of gross heathens, serving stocks and stones rude- ly cut out in the forms of men and vxymen ! of the sun and the moon ; of Thor^ Wodin, or Odin ; of Friga or Freya : either imaginary beings, or ancient freebooters, pirates, cut-throats, and general profligates : — and these were worshipped with abominable and cruel rites, uncleanness, and human sacrifices. The principles of their religion we know ; they are still extant in Scandinavian books. A very ancient book called the Edda^ written in the Icelandic language, one of the most cor- rect and important MSS. of which is in my own possession, gives these principles in detail ; describes at large the acts of Uiose who were Uie objects of their religious adoration : un- covers their hell, (the place of the evil being called Loke ;) and opens the gate of their heaven, (Asgard, the habitation of their gods ;) and VaJhallOj the celestial dwellings of their heroes. And what is this latter ? According to the Edda it is the Hall of Odin^ where his followers are to spend their duration in quafling ale out of the skulls of their enemies ! and those very skulb out of which- ^ey had formerly drunk the blood of their owners ! Is it not an infinite mercy that you and your neighbours, the Norwegians, Danes, Icelanderst, and Swedes — the remains of the Gothic and Scandinavian tribes — have been saved from this cruel and degrading super- stition, by receiving the Bible instead of the Edda, by which they and you have been taught the knowledge of the true God I Your fathers worshipped in these mountains, over whose summits of serpentine rock I have this morning tra- velled, and to the north of which we now stand, and imbibed instruction from their scaMs, poets, and priests, in those in- human and diabolic arts, by which they were taught to rob, plunder, butcher, and enslave their fellow men! Now, the peaceable urords of the Gospel of Jesus, succeed to the fero- cious strains of the Volu Spa, and the dying song ofLodbrog! Now, they and you have learnt that the Son of Man is come, not to destroy men's lives, but to save them. Ye have heard of Him who m the Lord God, merciful and gracious, long- sufiering, and slow to wrath ; forgiving iniquity, transgres- aion, and sin. Be ever thankful for that n^ercy that has turn!' A DISCOURSE ON JOB XXH. 21 23. 141 «d yon from so deep a darkness, to a light so truly marvel^ lous.* ^ * The Eddcij referred to above, is a work in Hnk^landic language, and contain* die Mythology, and complete religious ^stem of ue ancient Scandinavians^ the peo- ple who occupied the kingdoms called Noruoay^ Stoeden^ Denmark, and the Iskmdr dependent cm those countries. Among those isles, the 2teiland isles were numbered : from them they were peopled, and from them received the same rel^oos system as that of their neighbours. ' Unst being the nearest both to Iceland and Nbncayt was na doubC^r«i peopled ; and the settlers brought their native paganisvi with them. There are two books called Edda : — the Jirst compiled by Samund JProda, an Ice- lander, who was bom in 1056.- This work consists of a number of ancient poems, on mythol<^cal subjects, the chief of which is — 1. The Volu spa, or the prophecies of the virgin Voku 2. The Havdnuud, or Divine Discourse} and 3^ The Runa Pattuf CHhins, or magical chapter o[ Odin, or the magical WOTks whkh can be jprarformed by the use of the Runic characters* Of these metrical pieces, there are tlur^-six in al^ in this poetical Edda. The 8ectood of man, <&c From him is the fourth day of our week denominated Wodensday, or Wednesday, 2. Frigga, or Preya ; she was his consort, called also Eeortha, mother Earth. She was the goddess of love and debauchery — the northern Venus. She was also a war-* rior, and divided the souls of the slain with hor husband, Odin. From her we have Friday, or Freya^s day ; as on thiU she was peculiarly, worshipped. As was Odin aia Wedn^day. 3. Tfar, the god of winds and tempests, thunder and lightning ; — he was the espe- cial object of Worship in Norway, Iceland, and consequently in the Zetland isles. From him we have the name of'our finh day, Thorns day, or Thursday. 4. Tir, the god who protects houses. His day of worship was called Tyrsday, or THsday, whence our Tuesday* As to our first and second day, Sundat^ajad Monday, they (ferived their names fixm the sun and moon, to whose worship ancient idolaters had consecrated them. Asgard is their heaven, or court of their gods. Valhalla, their paradise, Hob seat ci Odin and his heroes, where the^ are r^esented as going through their martial exercises, then cutting each other to pieces, afterwards, all the parts healing, they sit down to their feast, where they quaff beer out of the skuUa of those whom they had slain in b^e-^and whose blood they had before drank out of the same skulls, when they had slain them. NiJIMm, or EvU house, is their heUL Lake, the DevOy ot principle qfwH Bela, — Death. Of whom they give this descrifttian. Her Palace is anguish ; her TaUe, /amsne ; her Waiters, expectation woA delay j her Threshold, precipice; and her Bed, leanness. . All who die in battle go to VaihaUa, Odin's palace, where they amuse themselves at staged above. The Scandinavians offered different kinds of sacrifices, but especially Jmman : and from these they drew auguries by the velocity with which the blood fiowed, when they eat their throats, and from the appearance of the inttatines, and especially the Aeort VOL, II. 19 N 140 AC4UAINTAHCE WITS 00»l S. Bat in order to be acquaintei with: God we must kno^B Him by having coTttmunion with Him ; that maa ia not an acquaintance of ours, with whom we never kept company : nor are we acquainted with that God, with whom we never had communion. And as we cannot be said to be acquainted with any person with whom we have never conversed, bo we cannot be said to have any acquaintance with that God with whom we never held intercourse by prayer. He that Cometh unto God, must know that He m, and that He is the rewarder of them who diligently seek Him. By prayer, we approach the palace of the great King ; and hy faith we eater into that palace. We present our petitions, which he graciously re- ceive! — He speaks peace to His people, that they may not turn again to folly. Frequent intercourse with this most holy &nd gracious Being, brings us to an acqvmntanoe with His loving kibdness and tender mercy. They who pray not, know nothing of this God ; and know nothing of the state of their own souls. 3. In an acquaintance, sueh as that which the text recom- mends, there must be confidence : — we would not form an ac- quaintance with a person t confide; and if we found him to be ur eonfidence would be in proportion t t is impossible that we could enteral all the nature of God — of His goodness, t ut feeling con- fidence that, from that g- rood might be expected ; all pardon ai ercy ; and all tenderness and compassii t promises we should consider as perfectly safe : He is Tatthfu], and cannot deny Himself. His promises are pledges given to men, which His goodness, mercy, and Jove will redeem. Hence, eon- fixtence in Him produces faith: we see from His power Aat He can do all things ; and from His mercy,, goodness, and truth, that He will do all that is necessary forUiose who put It wu s cuKom in Demnuk, to offer airaually, in JaouajT, a ma\&ct oT 99 onb, 99 Afi, 89 *or«t, and 99 mbh— besidM other \aman «acnfiMs. oflered on prwaiiw uc- MBOM, public citamidM, cte.mord«iotuni Hw»rtheaiurerofiheirgod«. Efcnin England, I feu, our ancefflora partook much of Ihe spirit ■nSpraclkeoiliie sum horri- ble and tartwoui auperatiUon. k ia no wonda- Uul we aav in our public service, whui the Goapel tor the day ia arawunced to be read. " Thanki be to God Ibr Hli bnly Gob- tA." O what an in^IUile bleanng hai the Gond been wbenm it baji been pnacli- ^ I For looTB of IhoK npsTHilnuB, nee the i*^— MoUef. Jftrttem Satam— A DI8COUR0S ON JOB XXlV 21 23. 14f Aeir tnist~in Him. For all His promises are year and amen, in om* Lord Jesus Christ - Thus, increasing confidence begets increasing faith ; and this increasing faith is daUy obtaining the fulfilment of .His promises. He gives grace and glory, and no good thing will He witMiold from them that trust in flim, and walk uprightly. 4 This confidence will produce a holy familiarity ; w» shall seek for opportunities of increasing our acquaintance with one who is the Sovereign Good : without whom nothing is wise, or holy, or strong : and without whom, we can neither know what is righi, nor do what is holy and just And this very conviction will tend to increase the spirit and practice of prayer — and consequently our conununion with God. 6. Intimaie acquaintance with a person, engendering mu- tual confidence, and begetting a pleasing familiarity, is very little short of what is termed friendship : nor do^ there seem to be any difference between intimate acqymntance and special friendship. But however this may be, we well know, that they who acquaint themselves with God, as above specified, will find Hkn to be their Friend, their highest, chiefest, and lest Friend — a Friend that loveth at all times — that knows the souls of His followers in adversity : that is untouched and uninfluenced by any kind of capdces, and on the permanency of whose fiiend^lip we may depend, while in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we hare our conversation in the world. Thus, while God is the Friend of every true believer, of all who have got an acquaintance with Him. every true believer is a friend of God. All these things are impHed in being acquainted with Him. My iMpethren, lay these things to heart, and see whether you have received this wise man*s ^idiortation, Acquaint now thyself with God. 6. But that tranriation of the original word, which appears in Coverdale^s Bible, the first complete Bible ever printed in the English language, must not be overlooked. Reconcile thyself to Him. Man is in a state of enmity with God : he is a sinner against his Mak^r, a rebel against his Sovereign, he is attaint^ of high treason, by^ God's law, and is condemned to death ; and that death he must sufler, if he be not reconciled to the great Lawgiver. Now this reconciliation supposes that the man ceases from his rebellious acts, and that with a peni^ 148 ACQUAINTANCE WITH €M>D : lent soul he implores forgiveness from his offended Judge. We have ahready seen that thorough acquaintance will tenni* nate in friendship ; — a union of heart^^hd hands, where both parties seek each other's welfare and happiness. This stal^ of friendship is impossible where the man is living in a way which proves his heart to be in a state of enmity to God. Can we suppose that a subject is reconciled^ or in a state of friendship with his king, who is breaking his laws daily,-— blaspheming his name, — traducing his character, — ridiculing and despising his government, — teaching others to disobey the laws,p*-inaking as many enemies to the constitution of his country as he can, and strengthening by all means in his power, those who are already the enemies of Ihe state ? £9 not such a one the worst of felons ? Does he not deserve the most exemplary punishment? Should not every peaceable, honest, loyal man, abhor him ? Should he not be considered the nation's disgrace, and a public pest ? And should he not be avoided as a dangerous leper, infecting every place where he sojourns, and every person with whom he comes into con- tact ? All this is readily granted by every person who loves his own safety, honours the king, and seeks the peace of so- ciety. What then shall we say of the open sinner^-^oi the ^ cheap swearer, who through his open sluice, lets his soul run fbr nought ?**" Of the Ztar— whose heart is not true to God — nor his tongue to it — nor his actions to either ! Of the drunkard — who consumes his body, his health, and his sub- utance-^who, in the phrensy of inebriation, may kill his mother — or, in the sottishness of continued tippling, may faD fnto a pit, and be dashed to pieces — or fieill under a cart wheel, and be crushed to death ? And what shall we say of the more secret sinner ? He that cheats and defrauds^ who has the false or deficient measure^ and the hag with deceitful weights f Of the polished flatterer^ who to promote his own interest, invests another with a character, the qualities of which he has never borne? Or of the specious hypocrite^ who, while he pretends to all saintsMp^ is destitute oi holiness '—whose religion is only a cloak to cover the. deformities of his character? Are not all these, (and the catalogue might be vastly increased,) enemies to God in their minds, by evil propensities, and in their Uves, by wicked works ? If these do not get recondliaticm to their God, without doubt they shall A DI8COVRSS ON JOB XXIL 21 ^23^ 149 perish ey^rkatingly. To such, I ciy, be reconciled to Hinit that ye perish not. II. Seeing this acquaifUance is of such importance, and this reconciliation is so absolutely necessary ; and that man, natu- rally, is blind and sonful, it will be necessary nei^t to inquire, by what means these blessings are to be obtained. We are not left to our own judgement to devise an answer i» this important question : — He who gives the exhortation^ has laid down the proper directions ; and they are the best parts of this speech delivered by Eliphaz the Temanite. I shall take them in order. , The first advice, in reference to this acquaintance and re** conciliation, is: Receive, I pray thee, the law from his mouthy wer. 22. What is the law that b here intended? Those who contend that this book was written before 4he giving pf the Jaw, say that the law here mentioned is the seven precepts which' Noah, after the dood, detivered to his sons, and they to their posterity. The precepts were in substance, the following : — h Obey judges, magistrates, and princes. , 2* Avoid all idolatry, superstition, and sacrilege. 3. Avoid all blasphemy, perjury, and irreverent use of God's name. « 4. Avoid all incest, and unnatural conjimctions. 5. AvQid all murder, battery, infliction of wounds, mutila- lions, Slc. 6. Avoid all theft, frand and lying. 7. Eat no blood, nor any portion of animals cut off while the animal is ahve. This we find is a custom among the Afayssinians even to the present time. Others say, the law of nature is intended. Those who maintain that the Book of Job was written before the Law of Moses, are driven to such miserable shifts as these to support their hypothesis. I hesitate not to say, that the law of God given to the Israelites, by the ministry of Moses, is that which is here intended ; and it is called here by way of emphasb nun Torahj Law ; the real system and source of instruction^ which contains i^-tom amraiv, " his words," the words or sayings of God Himself; consequently not the Noahchic precepts, nor the law of nature, neither of which were ever written or regis* ttred as the words of God^s mouths As to the NoahcMcpn^ n2 . 160 ACQTTAIMTAKCE WITH GOD : eeptSf &ey are a rabbinical fable : and as to the lofiD of naturef what is i^ or what was known of it^ till God gave that laWf which has been the source from which all just counsels, and right fNrecepts, have flowed. ^ It vi the law, or rerela^n from God, that must be studied and received^ in order to know God, to get acquaintance with Him itf His holiness and purity ; and to know what is the de- sert of siuy and how a sinner is to be reconciled to his Maker. Tins is- to be received, as God's own words — as proceeding immediately from Himself j stamped with His authority — and that law by which every sinner shall be tried. That jaw not only diews the holiness of God, aqd the sinfulness of sin ; but also the means of reconciliation. In it the whole sacrificial system is laid down ; and this pointed out the sufferings and death of our Lord Jesus Christ, as the true Sacrifice prefigured by the various sacrifices prescribed by the law. We see in the immolation and death of the victims under the law, what every sin deserves, — viz, death ; and we see> by tlie sacrifice of Christ, that no sinner can expect reconciliation to God, and remission of sins, but through His offering — for God was in Christ reconciling the world unto Himself. And we must re- ceive the law that declares these things, from His m^ovih ; — not be content with merely reading our Bibles, or with the gene- ral acknowledgmevt ^at this word is a revelation from Grod ; we must read and hear it, as if God spake il now from His moutlh to dur ears. Thus we shall feel its authority, imd tremble at His word. There is a great difference between simply reading the Scripture,, and receiving it as from ike meuih -of God, What man says to us, may mislead us : — do not take the sa3dngs of mc^ for any thing that concerns the salvation of your souls : see what God has said :— ^believe this alone implicitly. Do not deeeive yourselves by the common saying, *' God is merciful, and we shall fare as well as others.*' It is true that God is msrdfid ; but He shews merc3r to them who truly turn to Him ; He will not prostitute His^ mercy on them who run on in their evil ways : and as to faring as well as others — ^if these others be like yourselves, living in sin, without acquainting themselves with God — you will, it is true, fare as well as they ; for the wicked shall be turned into heU, with all them that forget Grod. Nor will the multitude of the ^mned, alleviate the punishment of any individual in the A DISCOURSS ON JOB X^II. 21 — 23. iSl ' wretched mass^ You need not perish, for God has devised means that your banished soul may not be endlessly expelled from Him. ' The second direction is, Lay up hds words in thy heart. The hea/rt is oflten taken to express alt the faculties of the soul, especiaUy the conscience and imderstanding. The spirit of this direction is — ^Take a serious view of what God has spoken*-"— see that you underatamd it — and if you understand it, endeavour to feel it — ^Ask conscieiice whether you be the person of whom God speaks ? — whether you have ever re- * pented and turned from those iniquities which God repre- hends ? — ^whether Gfed for Christ's sake have forgiven them ? — and whether He have given you the witness of His Spirit^ that it is so ? — David says, he hid the word of God in his heart, that he might not sin agidnst Him. Have you done so ? — Having received the words of His mouth into your hearty do you retain them there I If you have received the word of i^proof and conviction : if, by it, the Spirit of God have con- vinced you of sin, righteousness, and judgement, then you are prepared for the next direction :— Thirdly, fletum to the Almighty, Our blessed Lord repre- sents a sinner under the figure of a silly sheep which has strayed avmy from the flock, and from under the care of the shepherdy and haa wandered into the vnldemess, exposed to destruction, not on]|jr because it is gone from under the shep- herd's eye, but on accoigitrof its exposure to destruction by means of ravenous beasts. And for such a stray-sheep, there is no safety, but in being brought back to the flock, and again placed under the shepherd^s care. This direction therefore is of great moment t you must return to the Alm4ghty,'—Stop, sinner ! whither art thou going ? Art thou not already on the precipice ? — on the verge of destruction ? — A little farther and the gulf is shot, and the horrible pit is dosed upon thee for ever !— After stopping and considering, rett^rn to the Ahrdghty — His parental voice may be 'still heard--^has He not said ^ Let the wicked man forsake his way, and the unrighteous man his thoughts ; and let him return unto the Lord, and He will have mercy upon him, and to our God, for He will abundantly pi»rdon." Remember who it is to whom you are to return : it is the Almighty — He \^ho is able to save if you do return : md He who is able to destroy if you do not. Satan as a 182 ACilVAXKTANCt trxTfi ^On i Toaritig lion is goin^ about seeking whom he may devoor. V yon be a sinner against God and your own soul, you are fair prey for this devourer 1 The lion hath roared, will you not fear? 7%c Lord hath spoken — therefore his servants must prophecy. They must warn the wicked, that they may not hafve to answer for his blood at the judgemcntHseat of Christ But in and through all this, hear the expostulating* voice of your heavenly Father :— Why will ye die,^ O house of Israel t O Jerusalem, Jerusalem, how often would I have gathered you together as a hen doth her brood under her wings, but ye wouLB not To refuse such invitations — to stop the ear against stick entreti^ties — to harden the heart against such compassionate calls— demand the most exemplary judgements. A remedy is- provided, but they who sin against that only remedy, must of necessity perish. It is the Almightt that eftlls — ^and none less than the Almighty can same ; and re- member, that because He is the Aimightyr He i& able to punish ; and, that it is a fearful thing to fall into the hands of the living 6od« Fourthly. Put away iniquity far from thy tabernacles^ You must not only put away your own siris-^cekse from your evil companions — allow yourself no indulgence in any Bccret sin — ^but you must give heed that iniquity be not tote- raied in your tabernacle— your hbirsehold or family. - Teach your children, your servantsy^ and all that are connected vnth you, the fear of the Lord. Let your house be a house of prayer, not a den of thieves — ^let not the idle, the vain^ the profligate, or profane, have a place in your ^ domestic es- tablishment If such be your neighbours, hold no indmacy with them. See also that there be no ilUgatten property rn your hous^ ! See that if you have defrauded any, you have made, or will make^ immediate restitution. See diat therebe no trick or deception in the mode of managing your business, disposing of your wares, buying from the mMmfacturer, or selling to the consumer. Most people henre not only easily besetting sins in their constitution, but also easily besetting iins in their trade uid mode of conducting their business. All this must be put ofway — and, a» the text says, put tail away. Let not your gain have God*s curse in it for a canker, because it is not honestly acquired ; but see that you have' is blessing in your basket and your store, because you hire A DISCOVRSf ON JOB XXII. 21 — 23^ 153 Jitovided thinfs honest in His si^t, who searcheth the heartv iad trieth the reins. . One great point yet remains ; and with this, Job's friend EliphaZj who gives this exhortation, and these directions^ coidd be bttt slightly acquainted ; and that is, the return to the Almighty through the Mediator ; and the reconciliation to Him, through the sacrificial offering, of Him who was the Lamb slain from the foundation of the world. If we take the word por\ hasken, which our translators ren* der acquaintj and which Caverddle^ our earlier translator and mart3rr,' rendered reconcile^ it will open a rather different sense at first view, though it may lead ultimately to the same end. Strictly speaking, no man can reconcile himself to God, though he may be said to do so, who uses God's appointed means of reconciliation, in the way that He has Himself ap pointed. We learn that " God was in Christ reconciling th^ Worid unto Himself :" and the Apostle gives us to understand that the whole gospel is a ministry of reconciliation. See 2 Cor. V. 18, 19,(5nd 20. « All things are of God, who hath re- conciled us to Himself by Jesus Christ, and hath given to us the ministry of reconciliation : — to wit, that God was in Christ reconcihng the world imto Himself, not imputing their trespasses unto them ; and hath committed unto us the word of reconciliation. Now then, we are ambassadors for Chirst, as though God did beseech you by us ; we pray you in Christ's stead, be ye reconciled to God." A short paraphrase on the above words is all that can be necessary in reference to the translation of our text given by Coverdale. God is here said to have reconciled us to Himself by Jesus Christ. As He has given Christ to die for sinners, they have through Him access to God : for His sake and on His account, God can re- ceive them : and it is only by the grace and spirit of Christ, that the proud, fierce, and diabolic nature of man can be cjianged and reconciled to God ; and by and through this Sa- crifice, God can be propitious to them ; for the grace of Christ alone can remove the enmity of man. As the word recon* cUiation signifies in the original a thorough change, the grand object of the gospel is to make a thorough change in men's mdnds and manners ; but the first object is the removal of enmity from the heart of man, that he may be disposed to ae- cept of the salvation which God has provided for him \ for the VOL. II. 20 154 ACaUAINTAKCE WITH BOD I enmity of die heart k the grand hinderahee to man's salra^ tion. Christ, by His offering upon the cross, made atonement for the sin of the world, and thus laid the foundation of lecon- dilation between Grod and man. The Apostles, and all their genuine successors in the Christian ministry, have the word or doctrine of reconciliation. They state the doctrine^ shew the necessity of it, and entreat men to accept the merej which God has prorided for them. The whole of this gospel ministration is simple, short, and plain, and may be thus sum- med up : — 1. You believe that there is a God. % You know He made and preserves you, 3. In consequence it is your duty to love and serve Hiok. 4. To shew you how to do this. He has given a revelation of Himself, which is contained in His law and gospel, which you are commanded to receive. 6. You have broken this law, and incurred the penalty, which is death. 6. Far from being able to undo your offences, or make re- paration to the offended Majesty of God, your hearts, through the deceitfulness of sin, are blinded, hardened, and filled with enmity against your Father and your Judge. 7. To redeem you from this most wretched and accursed state, God, in His endless mercy, has given His Son for you, who has assumed your nature, and died in your stead. 8; In consequence of this. He has commanded, that re- pentance and remission of sins shall be preached to all man- kind in His name. 9. All who repent of their sins, and return to the Almighty, believing in Christ, as having died for them, as a sin offering-^ shall receive remission of sins. 10. And if they abide in Him by that faith which worketh by love, they shaJl have an eternal inheritance among them that are sanctified. This is the sum and substance of the doc- trine of reconciliaUon : and whether this were in the mind of Eliphqz, when he gave Job the exhortation in the text, it is essentially necessary in every exhortation to sinners, con- structed on Christian principles. In order then to acquaint yourselves with God, to be reconciled to Him, and to be sayed unto eternal )ife, apply to Him through the Son of A DIBCOURSlb ON JOB XXII. 21 — 23. 155 love, who died for your offences, and rose again for your jus- tification. III. I come now to consider the benefits which result to man through this acquaintance with God. They are many and important, and may be seen here, either in the text or corUext, Eaij^az first makes a general statement — Thereby good shall coTne unto thee. The preceding words, Be at peace, seem to be rather intended to point out the benefit of the ac- quaintance here recommended, than any part of the exhorta- tion here used. In this way they were understood by trans- lators, both ancient and modem ; and in this sense I shall take them. 2. €hod shall come unto thee, — dtu bahem, in them ; i. e. in acquaintance with God,* and the peace or * prosperity of soul which follows. Thou shalt have the supreme good. 1. The pardon of all thy sins. 2. The sanctifix^ation of thy nature. 3. The witness of the Holy Spirit in thy conscience that thou art bom of God, and passed from death unto life. 4. A right to the tree of life, and, through the Blood of the covenant, to the eternal inheritance. Peace, oiSr shalom, signifies, as used in the Bible, pros- perity of all kinds : healdi of body, peace of mind, and pros- perity in all lawful worldly afiairs : all these are included in the word good — good shall come unto thee — good to thy body — good to thy soul — good to thy family — good in time — and good in eternity. To know God in the proper ex- perimentai sense of the word, is not only to be acquainted with the Fountain of happiness, but to drink of the water of life. To be reconciled to God, is to have a title to eternal glory, and a right to the tree of life : — to enjoy His favour is better than the present life, with every earthly blessing which can possibly be enjoyed. To have peax:e with God, and peace in the conscience, is to have an ineffable feast, with quietness and assurance for ever. To have communion with God, and His Spirit to witness with ours that we are His chil- dren, is to have Kfe in its plenitude of satisfaction, and a glorious prospect of blessedness in that future state, where neither naiural nor m/yral evil can ever come. These arc general declarations relative to the happy consequences of 166 ACQUAINTANCE WITH OOP : being acquainted with the true Crod, and knowing Jesus Christ, whom He hath sent. But Eliphaz enters into a detail of blessings and advantages which should be enjoyed by him who received his word of exhortation. 1. Thou shall be built up — not only the lapsed state of thy affairs shall be repaired, and thou shalt have every good that is essentially necessary for thee in this life, but thou shalt have God for thy continual protector. Though building up may in general signify an increase of property^ and especially of children^ which were considered the chief riches among the Patriarchs, Israelites, and Asiatics in general, and a promise of this kind must be very acceptar- ble ; yet the fortifying and protecting may be that which is here principally intended. In all parts of Arabia, attacks on the houses and property of individuals were frequent ; and to prevent suiTering in this way, every house was a sort of for* tification ; a wall being built round the house, too high to be easily scaled, and a very low door in that wall, through which an Arab, who scarcely ever dismounts from his horse* could not pass. The monks of SU Catherine.^ who have a monastery on the top of Mount SinaU dare not even have a door in their monastery^^— rthey are literally built up, and every thing that is received from below, comes in a basket let down from the top of the wall by means of a rope and pulley* Both persons and goods go and come in this way. To this kind of build* ing up, Eliphaz seems to refer. And as this was consider^ a sufficient protection in a general way, yet God's building up must be universally safe and sufficient. Hb providence is the grand fortification ; it is not only a protection, but a source of support The inhabitant shall dwell in safetj ; his bread shall not fail, and his water shall be sure. From such a tabernacle^ the wicked, the practisers of iniquity, aggression, and wrong, shall be put far away^ To such the promise by Ithe prophet, (who also alludes to depredations of this kind,) shall be amply fulfilled : *' In righteousness shalt thou be es«> tablished : thou shalt be far from oppression, for thou shalt not fear ; and from terror, for it shall never come near thee-'' Isai. liv.' 14. In such a country, and in such circumstances, what a sup- A DISCOURSE ON JOB XXII. 2V— 23. 157 port must such a promise be, when the words were known to be spoken by Him who cannot lie. To the case of Job these things strongly apply; he lived in Uz, in Idumea: and he himself, as well as all his friends, were Edomite Arabs. His oxen and asses had already been carried away by a maraud- ing company of Sdheans, a people who dwelt in Arabia Dcser» to, on the east of Uz. The Chaldeans, who carried away his camels^ were a banditti of the, same kind. By promising such protection against such marauders, Eli- phaz slyly insinuates his general charge against Job, viz. that he must be a bad man, else he could not have been subjected to such losses and disasters. 2. He promises him great secular prosperity.^ Thou shah lay up goldy d&c. GrodUness is profitable for all Mngs. The man who in the days of his forgetfulness of^ and rebellion against God, spent much property in riotous living: on his conversion to God, ceases from all those evils, and consequently saves that which he before spent and s(}uandered away : — again, the hless^ ing of God rests upon him, and on the work of his hands — thus he both gains and sa'Ges. I have known many who thus became rich ; and while they continued to help the poor, and thet^^orA: of God, they ^^laid up gold as dtcst, and fine gold as the stones of the brooksJ** And I have known several cases also, in which God brought back tlie captivity ; when the good He had placed in their hands, they put in their hearts, gaining all they could, and keeping all they got — ^in a word, they ceased to help God^s poor and God^s cause, and then He withdrew the hand of His help from them, and left them the earth for thdr portijon, or stripped them of ^t in which they trusted, that theyTaiight return to Him from whom they had re- volted. Thus God gave in mercy ; and in mercy He took away. 3. He promises that the Almighty will be the defence boUi of him and his property— Yea the Almighty shaU be thy de^ fence, and thou shalt have plenty of silver, ver. 25. In the 23 verse (see under number 1.) he promises him personal protec- tion — ThoushaU be buiU up .*— -but here he promises the same protection for his goods and property — He jshall increase his substance, and God will not permit him to be deprived of it, by disasters in trade, nor by the hand of fraud, deceit, or rob- bery. It is not to be wondered at, that while a man makes a proper use d, who knows he has been a rebel against Him, and has no evidence that hb sin is forgiven, or that God has adopted him into His family T But when he feels that God has forgiven him his sins — when he has taken fully the. exhortation, oc- quaint now thyself with Him — ^be reconciled to thy offended God ; then, and not till then, can he lift up his faxx to God ; see his Father and Friend in the person of his Judge ; thai he has boldness towards God, and shall not be ashamed when he stands even before the judgement-seat. 6. He promises him great success in all his^approaches to his Maker ; Tltou shalt make thy prayer unto Him, and He shall hear thee, ver. 27. The original is very emphatic, -nnpn tadtir, thou shalt open or unbosom thyself — thou shalt find freedom of access to the throne of grace, thou shalt have the spirit of prayer; for the spirit of prayer flows from the spirit of adoption; and when the itbart prays, God hears; and it is encouraged to pray on, by the answers it receives; the Text adds, thou shalt pay iky vows. He who enjoys the favour of God, is full oigood resolu- tions : and as these resolutions spring from God's grace, h,n6 are formed in His strength, so they are brought to good effect— the vows of living to Him who has been so merdful and kkid A DISCOURSE ON JOB XXI|. 21 — 23. 160 to them, are paid : every new blessing is a new reason why they should love Him more and serve Him better ; they feel this to be their duty and their interest ; they vow and j)ray on, are supported, and enabled to pay their vows. 7. Such shall have success in all their good resolttHons. Thou skalt also decree a things and it shall be established unto thee, ver. 28. llie liberal man deviseth liberal things : and by liberal things shall he stand — This is the doctrine of a Prophet superior to Eliphaz : but the sentiment is nearly the same with that which the latter here expresses. Loving God with all the heart, and our neighbour as ourselves, is a dispose tion from which much glory may be purposed to the Supreme Being, and much good to our fellows.- The holy man decrees both, and God who was with his heart to decree,^ will be with his head and his hand to accomplish ; and it is truly wonderful to see how much good such persons decree or resolve ; and hov much they are enabled to effect ! Benevolence and beneficence are the component parts of love : a genuine Christian inc^ santly wills well, or is benevolent ; and according to his power — the means which God's grace and strength furnish — ^is 5ene- jicent ; he wHls ireZZ, and he does welh 8. The concluding advantage of this acquaintance and re- condliation to God is, the promise of His. continual approba- tion and blessing. The light shall shine upon thy ways, ibid. The light is God's approbation, 1st. in the soul; 2d. on the providential path — ^Thou shalt never walk in darkiiess-^^ThovL shalt have no uncertainty concerning the blessedness , of thy state — Thou shalt constantly know that thou art of God, by the spirit which He hath given thee. Those who are acquainted with God, and reconciled to Him, walk in the light, as He is in the light : — they have communion with Him, and with all who are like minded, and feel that the blood of Jesus Christ cleanseth them from all sin ; so they continue tp grow in grace, and in the knowledge of Jesus Christ. They have also His blessing in their basket and in their stove ; in the work of their heads, and the la- bour of their hands. It is the will of God that they should have that measure of prosperity in all their secular affairs, as shall enable them to owe no man any thing, and to provide things honest in the sight of all men : therefore^ acquaint thyself with God, and — Let this be done n^yiv. There is not 'MO ACdUAINTAKOE WITH 60» : a moment to lose. Death is at the door. The tabernacle is decaying in all, and with some already in decay. Therefore, Acquaint ihyseU now with Him, becaise thou mayest have no other timet and eternity is at hand. Let this acquaintance nov> take jdacd because of the great haipfmess thou mayest receive. Because of the perdition with which thou art threatened^ Thou shalt hAve peace, caiSr shalom, prosperity : — whatever may contribute to thy present and eternal happiness. Thou shalt have peace with God ; — peace in thy own conscience ; — and peace with every man ; — and prosperity of soul at all times. Thus* ends the account of the benefits which result from an acquaintance and reconciliatfon with God. Nothing remains now, but to press you to attend more par ttcularly to the exhortation in the text. And can there be more powerful motives to this, than the wonderful benefits which are the result of this acquaintance ? Listen to your own interests, and you will listen to the text. Shut not your eyes against the light, and it will shew you how to walk and to please God. It is of God'^s mercy that you are called to this acqnamtance ; but though that mercy in itself endureth for ever, yet your day of probation may have a speedy end. Hence the text says, " acquaint thyself now with Him." The season o{ grace and life neglected, all is lost — you have not a moment to lose. No people on earth hold their lives more precariously, than the inhabitants of these northern Isles. You are ever exposed to more dangers, you who go down to the sea in ships, and transact your most laborious buskiess in slight ski£i on the deep waters of these tempestuous seas, idbeixk the men who tiU the earth for their subsistence. Above all others you should ever stand ready to meet your Grod. With Hkn as your Father, Friend, and Preserver, you should be deeply acquainted — to Him you should be reconciled through ihe blood of His Son. Slight not the exhortation in the text, and neglect not Ms, who is ccHne more than a thousand miles by sea and land to second the exhortation, and to beseech yon in Christ's stead to be reccmciled to Grod. Love to your souls has caused Jesus CSurkt to shed His blood for you — and love to your souk and A DISCOURSE ON ^OB XXIt. 2l-^23« 16l your country, has led your preacher, fast bordering on threer score years and ten^ to come to the uttermost northern bounds of the British dominions, to shew and prove to you that God loves you, and that He wills you should come to the know- ledge of the truth, and be saved with all the power of an endless life. O my friends, my brethren, acquaint now your- selves with this good, gracious, and merciful God, and thereby good, ineffitble good, will come unto you. Amen. VOL. II. 21 SERMON XXIII. LOVE TO GOD AND MAN THE FULFILLING OF THE LAW AND THE PROPHET§. g ' * .11 — — MATTroiW jrxU. 35—40. 36. Thea one of tbem, whieh wu a lawyer, asked fUtn a queaUon^ tempting him, and saying, 86. Master, whidi if the great commandment in the law T 37. JesQS said unto him, Thou shah love the Lord thy God with all thy heart, and with all thy soml, and widi aM thy mind. 38. This is the first and great commandment. 89. And the second if like onto it : Thou shaltiove thy neighbomr as thyself. 40. On these two commandments hang aU the law and the prophets. The love we owe to Grod and man, the subject of these verses, is of the very greatest importance, and should be well understood by every man, as we are assured by our Lord himself, that the whole of religi^m is comprised in thus loving God and our neighbour^ But, What is religion ? And, What is the true religion f These are questions that have been seriously asked by some who were inquiring the way to Zion, with their faces thither- ward ; and earnestly Mdshing to know how they might escape the perdition of ungodly men : -and a similar inquiry has been made captiously by others, from a supercilious incredulity ; taking for granted, that their question could not be solved in a satisfactory manner. The Christian religion is a revelation from God himself, giving a knowledge of. His own being, at- A DISCOURSE ON MATT. XXII. 35 40. ' 163 tributes, and works : and of Tnan^ his niiture, present state, and necessities ; shewing also the way in which the whole human race may have aU their spiritual wants supplied, their souls delivered from evil passions, and be made partakers of a divine nature, escape the corruption that is in the worlds through evil desire, and being made truly holy, become in consequence contented ai^d happy, and stand in a continual preparation for the blessedness of the eternal world. But how b this religion, this holiness, content, and happi- ness, to be acquired ? " In itself," say objectors, " it seems impossible, in such a state of imperfection and sinfulness as the present is : and whatever may be stated by theoryr fact and general experience seem to prove that «uch a state can- not be enjoyed on earths and if, to be in such a state, be what IB termed true religion, and no such state is to be found be- low — then, there is no such thing as this true religion— or — it was not made for the sons of men." But do such asser- tions as these prove that the objectors have deeply considered the subject ? Is it, after the fuUest investigation of the ques- tion, that they have come to this conclusion ! Or, is this an echo of the Mdcked word of a lying world« that knows as little of God as of His religion; and goes on sowing to the flesh, and of it reaping corruption and ruin. But should there bje any honest seriousness in such objectors, a proper considera- tion of our Lord's words in jthe text will, I hope, lead them to form a different conclusion. The occasion of this discourse was as follows :-A lawyer, apparently of the sect of the Pharisees, who had been pre- sent when our Lord had confounded the Herodians, ver. 16 — ^22 ; and had silenced the SadduceeSy ver. 23 — 32 ; hoping to succeed better than the former, as having a better cause, came forward, questioned him, and said. Master, which is the great commandment of the law ? As the word lawyer, in its common acceptation among us, may mislead, as it has not the same meaning in the New Testament, it may be necessary to make a few observations upon it. The word fi/mui, signifies a teacher of the law ; and thus our dincieni AnglorSaxon version, ae-lajicop, a law4eacher^ oth. doctor of the law. These teachers of the law were the same as the scribes, or what Dr. Wotton calls Utter-nieut |64 Lovs TO eop and man : #lltmi he supposes to be the same as the Karaites, a sect of Ae Jews who rejected all the traditions of the elders, and ad- mitted nothing but the written word. These are allowed to have kept more closely to the spiritual ipeaning of the law and the prophets, than the Pharisees did ; and hence the question proposed by this lawyer, (who in Mark xii. 28. is called one of the scribes,) was of a more spiritucU and refined nature than those proposed by the Herodians and Saddncees already mentioned. But this question, howsoerer good in itself, was not candidly proposed by this law-teacher; — ha asked, tempting km, trying to convict him of ignorance, or to eonfopnd him by subtlety. To connect this the better with the context, and see the situation in which our blessed Lord was now placed, it will be necessary to observe, that we have here exhibited to our view, three kinds of enemie.s and false-accusers that rose up against our Lord ; pind the three sorts of accusations brought against Him ; viz. :r^-i^ 1. The Herodians, or politicians, or courtiers, belonging to Herod, who form their questions and accusations on the fights of the prince and matters of state : — they came for- ward, with, Is it lawful to give tribute to Ccssar, or not? ver. 17. 2: The Sadducees, or libertines, who founded their ques- tion upon matters of religion and articles of faith, which themselves did not believe. Hence, they propose a question concerning the resurrection, and that provision of the Mosaic law, which states, " if a man take a wife and he die childless, his brother shall take his widow and raise up a posterity, that shall succeed to the first brother's estate, and to all his rights and privileges." Master, Moses said, &c., ver. 24. 3. The Pharisees, whether scribes ov^ Karaites, who were all hjrpercritical pretenders to devotion, they came and pro- posed a question on that vital and practical godliness, the love of God and man, of which they wished themselves to be thought (he sole proprietors, — Master, which is the great command' ' ment ? ver. 36. To this question our Lord immediately answers. Thou shalt love the Lord thy God with all thy heart, and with all thy sovl, and wiih aU thy mind: and thou shalt love thy neighbour as thyself. ■r ■ 4 / A JDISCOVRSE ON MATT. XXII. 35 40. 165 In these two commandments mention is made of three kinds of love : — viz. 1. The love we owe to God. 2. The love we owe to our neighbour. 3. The love we owe t6 ourselves. These must not be confounded ; and to prevent this, a cor* rect definition should be given of each : for th^ term love in irelation to God, to our neighbour^ and to ourselves^ does not present the same sense, though all partake of the same radical idea. Though we may define the term, which, however, is not very easily done, yet the thing is Extremely difficult : and phi» losophers, critics, and divines, have spent their strength on it. Scarcely any definition yet given, is sufficiently simple. That the thing itself has for its basis esteem and desire, ' there can be little doubt. Dr. South, whose definition has been ad- dsired, has rather described the effects than the principle, *• Love," says he, " is such an affisction as cannot so properly be said to be in the soul, as the soul to be in that. It is the great instrument of nature ; the bond and cement of society ; the spirit and spring of the universe. It is the whole man wrapt up in one desire." When we see goodness and excellence, we cannot but esteem Uiem ; and the possessor of them seems peculiarly entitled to our respect. Aware of the utility of such virtues, we cannot but desire their acquisition. If the possession of the person or thing in which these reside, be possible, we earnestly desire that possession. Esteem and desire, produce anxiety and strenuous endeavour to gain this possession : and the ardour of the desire will be in proportion to the view we have of that goodness and excellence, and the conviction we feel of their being necessary to our happiness. Hence, indeed, it may be said, The whole man is wrapt up in one desire. But as the temi love is that on which the whole strength of these commandments rests, it will be necessary to inquire here also into its grammatical or literal meaning, as was found to be expedient in other places. The word AyetTm, from »y«w«», / love, is variously com- pounded and derived by lexicographers and critics. I shall produce those which seem to bear the most directly on the subject Ay«?nj is supposed to be compounded of «y«f, and TTotttv, to act vehemently, or intensely ; or of otytn xMret «•*?, because love is always active, and will work in every poss^Hk iq5 LOVE TO OOP AND MAN : v)ay; for he who loves^ is with all his affection and desire car- ried forward to the beloved object, in order to possess and enjoy it. Some derive it from «y«v and ^avtr^ttt^ to he com' pletely at rest, or to be intensely satisfied with that which he loves ; and this resting completely on it, because jper/ec^y sa- tisfed with it, constitutes essentially, what is called love, Otfiers dmve it from «v«v and ^eut, because a person ecbgerly embraces and vigorously holds fast, that which is the object of his affection. Lastly, others suppose it to be compounded of mym0, I admire, and ^mvftMt, I rest, because that which a person loves intensely, he rests in Mdth fi>xed admiration and contemplation. This shews that genuine love changes not, but always abides steadily attached to that which is the sole object of its regard. Our English term love^ we have from the Anglo-Saxon, loj?a, or luj?a, from lupan and lupian, to desire, love, fav&wr^ cherish : and both are most probably derived from the TetU' tonic, leben, to live; because love is the means, dispenser, and preserver of life ; and without \i,life would have nothing de- sirable, nor indeed, any thing even supportable. The Latin amo, I love, has been derived by Minshieu, from the He- brew ^aasn chamah, to burn, to waste and dry up, par6h : and, considering it as an animal affection, having an animal object, this is sufficiently descriptive of its nature and effects ; hence these Leonine verses, — Neaeio quid sit Amor : nee amor, nee amor, nee amavi, At eciOf n quia amat, uritur igni grayi I do not know what knre is ; I do not bve, I am not loved, nor have I loved. But tfaia I know, that whoaoever is in lov^ is burnt up by a strong fire. This is the effect of hopeless love, where it is intense and undivided. So the poet, who in the following lines has painted it in a very affecting manner : — " SbB never told her love, But let concealment, like a wocm i' the bud, Feed on her damask cheek : she pin'd in thoo^t ; And with a green and yellow melancholy, She sat like patience on a monument, Smiling at grie£ Was not this love indeed 1" If I understand them rights it is in this way, and with this kind of love, that some ascetic or mystical writers would A DISCOVRSE ON MATT. XXII. 35 — 40. 167 Imre us love God. And under the influence of such a,feelingf many of them pined till their moisture was turned to the drought of summer, and they died in a sort of languishing ecs- tasy ! But this is not the love in the Text : it is all intensely sublime and spiritual^ pure and lioly. It has nothing earthly nothing animal or fleshly in it. It is a pure flame that has come from God, changing and reflning our whole nature, and returning all its ardours hack to Himself; for there is nothing on earth to which it can attach itself as a source from which it can derive gratification and contentment. It is as much health to the hody^ as it is health to the soul. Whatever may he thought of the preceding etymologies, as being either just or jnrobable, one Uiing wiU be evident to all those who know what love means ; that they throw much light upon the subject, and manifest it in a variety of striking points of view* The ancient author of a MS. Greek Lexicon, in the Royal library at Paris, under the word Av«5n», has the following de- finition, AO^'«07df 9FpC0tVti tiF$ T1lplXtetT60 ^tXtvpuuv — Zv/u.<fD ttAJf :' easily prevent this ! But we^ thank God, have not so learned CkriaL In a word, we must do every thing in our power, and hi all, and through aU, the possible varieties of circum- stances, for our neighbours, ^hich we would wish them to do for us, were our situations reversed. This, Jesus has taught — O how far is Jesus and His gospel above even Moses and his law. How happy would society be, were this sacred and rational precept properly observed ! Reader, if others do not attend to it, it is not the less binding on thee. To him who loves God with all his heart, the fulfilment of this duty is not only possible^ but easy and delightful. The carnal mind is enmity against Goiy and to it, every sacred duty is irksome, and every hea- vciily virtue hateful ; but when the heart is renewed in righ- teousness and true holiness, submission to (rod is its element, and obedience its delight And with respect to our neighbour ^ let us ever remember, that the man who would deprive another of any temporal or spiritual pririlegei which he requires that man to concede to him, is a bad member of civil and religious society, and is destitute of the love, both of God and man*. Our Lord gives us the rule and measure of this love, TTiou shalt love thy neighbour as thyself. Self-love, as it has been generally termed, has been grie- vously decried and declaimed against, even by religious people, as a most pernicious and dreadful evil. But charity would say, it is to be hoped they have not understood the subject on which they spoke. They have denominated that intense pro- pensity which unregenerate men feel to gratify their carnal appetites and vicious passions, self-love': whereas it might more properly be termed self-hatred or self-murder. If I am to love my neighbour as myself, and this love worketh no ill to its neighbour, then self-love, in the sense in which our Lord uses it, is something excellent. It is properly a disposition essential to our nature, and inseparable from our being ; by which we desire to be happy, and by which we seek the hap- piness we have not, and rejoice in it when we possess it In a word, it i^ ** The uniform wish of the soul to avoid all evil, and enjoy all good." Therefore he who is wholly governed by self-love, properly and scripturally speaking, will devote his whole soul to God ; and earnestly and constantly seek all his peace, happiness, and salvation, in Him alone. A DISCOURSE ON JfATF. ZZII. 3&— 40. 177 But self-love cannot majce me happy— -I a jed that receires the happiness, but am no constitutes that happiness : for it is that ol^ect, iag, that I kwe ; — and love, not only for its 01 for the sake of the happiness which I enjoy man, says thq Apostle, ever hated his own fl« sinneth against Godf wrongeth his own sonl ; depriving it of present and eternal galration, aad is so far from being goremej by self-love,- thai he is an implacable enemy to his own best ■and dearest interests fei both worlds. We may if we please, call that self-love, which causes tu to hare only our own interest in view ; — and that man, a self-lover, who cares for nobody — helps nobody — pitiea no- body ; — who is the centre of his own paltry system, and ex- tending his arms to every part of his circumference, rakes every thing into the vortex of himself. Of tte widow's moans, and the cries of the orphans, he is utterly regardless ; — he gets all he can — saves all he cait — and keeps all he gets, and cares not who wants, or who is in misery. I cannot call Qaa man's principle self-love — he has no love for himself— as he feels no good, he does no good — and as he does no act of kindness, he oamvot have even the happiness of a dog — for a dog u pleased when he finds he has pleased his master. He is one who in his heart and conduct is abhorred of God, and despised by all men. Pray for him, but have no connexioD with him : — there are not many of his kind on the earth, bad as it is ; O, pray God, that he may never have his fellow. One word more on tl^is general subject : — when God says, thou shalt love thy neighbour as thyself, He does not say, thou shalt tore him better than thyself. My love to him should cause me to - divide my last morsel with him ; but should I pve him the whole, when I had no prospect of any supply I It would be an unnatural act — this would be loving him letter than myself, which would be as opposite to law as to nature. Reader, review the whole of this love to God and man, its nature and its effects — adore God for His goodness in giving thee such a Law. This is the religion of Jeaus ! Love ME, and love thy fellows. Be unutterably liappy in me, and be in perfect pesce* unanimity, and love, among yourselves ! — Great Fountain and Dispenser of love ! fill thy craation with VOL. II. 33 V/B LOVE TQ GOD AND MAN : this sacred principle, for His sake who died for the salvation of a lost world ! Amen. To giye due weight and importance to these commands, oar Lord sums tip the whole with this strong assertion* On these commandments hang all the law and the Prophets. These two commandments are like the first and last links of a chain, all the intermediate depend on them. Thie Reli- gion begins and ends in the love of Ood and man. These are the two grand links that unite God to man, man to his feUows, and men again to God. St Paul says, (Rom. xiiL 10.) Love worketh no ill to his neighbour : therefore love is the fulfilling of the law. He who has the love of God and man in his heart, can do no evil to any creature-— he cannot avenge himself on his greatest enemy, much less can he injure or kill a man who has never done him ill. Gn the other hand, if he love hinu, and love him as himself, he will do Inm any kindness in his power. Disobedience to God, arises from the carnal mind, which is enmity to God ; but when the heart is filled with love to God, and the carnal mind is destroyed, then the enmity is destroyed, and obedience is delightful. He can- not be an enemy in his mind to God, by wicked works, who has the mind in him which was in Christ-^-^nd to sAch 8 mind, the commandments of the Lord are not grievous. Now all our duties in life refer either to God or to man, or to both : — there is no thrrd party to which we are account- able, or to whom we owe obedience : — having therefore the principle of attachment and obedience to God, and of frater- nal affection and kind offices to man ; — and the whole of God's wofrd, whether Law, Prophets, Psalms, Gospels, and Epis- tles, refers all our actions to God and man, — ^therefore the love thai fulfils all the compuinds relative to both, must be the fulfilling of the law : — and tiius on these two great command' ments hang all the law and the prophets. On another occasion, mentioned by St Luke, x. 25. &c a lawyer having asked our Lord, What he should do to inherit eternal life ? — when asked by the divine Teacher what was written in the law on this subject : and answering in the words of these two commandments ; — our Lord repli«!^ nou hast tuuwered right : this do, and thou shaJt live, ver. 28 ; we ^ A DISCOtJRSK ON MATT. XZII. 36—40. 179 may observe, that the life which the Saviour of man promises, may be considered as the necessary conseqiience, and the gra- cious recompense of this lone to God and man. He, whose soul rests in Godj supremely^ and intensely satisfied ; who always lives to, and ever acts for God, must be happy. God the author and Fountain of life and felicity, lives in him ; he livesy Uierefore, a spiritual Zt/e, which con« sists in the union of God and the soul; as animal life consists in the union of the soul and its body. The works of righteous- ness w^ch he performs, are at once the evidences and the functions of this spiritual life. He lives to all the important purposes and concerns of life, viz. to glorify his God,, and to do good to man. He lives under the influences of the life^ giving spirit, and increases daily in love both to God and mm* The life of the wicked may be justly termed an- ever-living death ; but the life of the righteous, is an ever-living life. He lives in death itself! death is his : it is the gate oi eternal life to his deathless spirit. He shall never die ; and he lives where there is no death ; he Uves through eternity. He lives in Him who only hath imnurrtality : and Him he sees as He is. Penetrated with the rays of His glory, he contemplates His infinite perfections, each of which must beget in him end- less wonder, delight, and satisfaction. Behold, therefore, what manner of love the Father hath bestowed on us, that we might be called the sons of God ! Father of mercies, God of light power, and love! illuminate, quicken, and invigorate the minds of thy people ! — let them see the glorious hope of their calling, and never rest, — Till traDsformed by fiiitfa divine : They gain that perfect love unknown ; Br^it in all thine image ahin^ By putting on thy Son. These are things which the angels desire to look into ; how then should men feel ! The pious Quesnel says on the text of this Discourse, " This double precept, concermng the love of God and of our neighbour J is the summary of all the divine and positive com- mandments; the compendious direction and way to salvation j the Bible of the simple and ignorant ; and the book which even the most learned will never thoroughly understand in this life." 180 LOTS TO OOS AND KAN. How maeh need haTte we to pray to God, that He may open our e3re8, that we may see wonders in Hb law, and open oar hearts that we may feel His glorioaa power rooting out the seeds of sin. With such glorious privileges before us, and within our reach, why will we Hre in a state of spiritual wm^age f Shall the present generation be minished from tha earth, before the enjo3rment of this state of grace become ge^ mnd in the Qiurch of Christ ! — Are not all things ruyu) readyt Has not the Blood of the covenant been cdied to justify the ungodly, and sanctify the unhoiy ; and can it eyer be more ejfcaeious in its nature than it now is T-^Does not God noto wait to be gracious ? Can He ever be more wiUing to deanse our hearts from aU unrighteousness, than He is now ? Does He not make it our du^ to love Him this moment^ with all our hearts, souls, minds, and strength ? And does He not know, that we cannot thus lore Him, till He Jias cleansed our hearts from all unrighteousness ? Then, He must be this moment wiUing to cleanse us if He expect a loving obedience from us, which he knows is impossible, till He have sprinkled dean water upon us, and made us clean ! — The spirit and the bride say come ! and l^t him that is athirst come, and whoso- ever will, let him coipe, and take the water of life freely I Where is the Holy Spirit the Purifier T Where is faith to recdve Him. In the sight of His Omnipotence, can it be impossible T — ^In the sight of IJis Sacrifice^ impracticable? ?f o !— Faith, mifffatj Faitb; the pntmiae mMi And looks to that aUme : Langha at impoisibUitiefl, And ctkBt It thaUb^datut See the IKscourse on Eph. iii. 14 — 2h in Vol. I. where jlhere are several observations on this subject SERMON XXIV. THE WISE MAN'S COUNSELS TO fflS PUPIL ; oil, THE TRUE METHOD OF GIVING, RECEIVING, AND PROFITING BY RELIGIOUS INSTRUCTION. PROV. xxiL 17—21. 17. Bow dowB thine ear, and bear the words of the wise, and apply thiiie heart unto my knowledge. 18. F(n' it is a pleasant thing if thoa keep them within thee ; they diaU withal be fined in thy I^mi. 19l That tl^ trust may be in the Lord, I have made known to thee this day, even to thee. 20. Have not I written to thee excellent things in counsels and knowledge : 21. That 1 might make thee know the certainty of the wmxls of truth : that than magfal- cat aaswor the words of truth to them that send unto thee 1 I svppesE these verses to contain an address of the wise man to one of his pupils, and to refer principally to instruc- tions which this pupU had already received. I think it pro* bable, that what is here said, is built on that most important maxim, ver. 6. TVain up a child in the way he should go; and when he is old he wiU not depart from it. A short para- phrase of this verse, will serve to shew the connexion between it and the teaching in the text. The original of the first clause of this verse, is curious and impressive : — lan ifi-^yj? i^h ^jn cha- nac le-na^ di-pi dareco^ Initiate a child at the opening (mouUi) of his path. When he comes to the opening of the way of Kfe; — ^when reason begins to dawn, being just able to 'walk alone and to choose in a general way, between good and evil ; — stop at this point of entrance, and begin a series of instrucr tions, how he is to conduct himself in every step he take% 1S9 THE WI8K MAN*S COUNSELS TO HIS PUPIL : Shew him the duties^ dangers and blessings of the path ; give him directions how to perform the duties^ how to shun the dangers^ and how to secure the blessings, which all lie before him. Fix these on his mind by daily inculcation, till their impression is become indelible : then lead him to practice^ by slow and almost imperceptible degrees, till each indelible impression becomes a strongly radicated habit, * Beg inces- santly the blessing of God on all this teaching and discipline : when this is done, you have obeyed the injunction of ^e wisest of men ; and then you will have strong reason and pointed revelation to support you in the belief, that there is no likeli- hood that such impressions shall ever be defaced, or such habits ever be destroyed. God, who has commanded the duty, will in- faflibly give £[is blessing, where the work is faithfully perform- ed ; and His seed sown ii^ His own name, will bring forth fruit to the glory and prabe of His grace. Still a frequent recurr^ice to first principles will be necessary, — the pupil must be examined in reference to his progress in religious knowledge, and practical piety : — ^he must be reminded of his duty, — of the snares of life — and of the use he has made of the instructions he has received. He must be called to the feet of his Master, — :Come, bow down thine ear, and hear the words of the wise ! — ^Is thy talent improved? "What hast thou gained by trading f Assuming the same ground as that of Solomon, I will endelavour to copy his example, and leaving all proverbs and initiatory instruction, I shall endeavour to point out, — I. The directions how to profit by that which wisdom has already delivered. n. The nature of the instruction, and the pleasure and profit to be derived from it. in. The end for which it was given, and rV. Make an appeal to every disciple relative to the matter and importance of the teaching. y. So iUustrate and defend the heavenly teaching, that the mind of the disciple may have the fullest satis&ction, and most plenary evidence of the truth of Grod ; and the imp<»'tance of that truth. YI. See the reasonableness of witnessing and fiiithfuUy pro- claiming what we experimentally know to be of the utmost importance to the weUare of men in general. A DISCOURSE ON PROT. XXII. 17 21. 183 I. Solomon addresses his pupU on the profitable use of the ' lessons which wbdom had already taught We might consider the whole subject in these Terses, as relating only to the wise man and his disciple ; but as we have the highest authority to believe, that whatsoever was written of old time, was written for our learning, I shall consider the whole as applicable to the state of religious society at Isurge ; shew our advantages, and how we should hear the teachings of wisdom, in order that we may be saved. 1. Bow down thins ear, and hear the words of the wise. A wise man addresses us, and the wisdom of God speaks by his mouth. Not only the wise man's words, but YaAsenti- mcnts also, which ate those of divine wisdom, should be careful-» ly heard. It would be rude to shew inattention to the friendly address of any man, and especially of one famed for science and piety : — and still more so, if age and experience had ma-» tured his knowledge, and given him a certain right to speak as a master, and to teach wisdom even among those that are perfect. But it would be criminal to treat with indifference. Him who speaks from heaven ; who can not only speak to the ear, but to the heart ; and thus gives light to apprehend right things, and power to feel and profit by them. Such a Teacher is in every religious assembly, and while He diffiises His lighi to enable us to discern our state in all wants, guilt, and moral diseases. His power is present to heal us. Do we really believe that saying, Wheresoever two or three are gathered together in my name, I am in the midst of them ; — and that He who is thus present, is the Fountain of wisdom and mercy; without feeling the utmost certainty of the in- fallibility of His teaching, and at the same time^ I£i» great readiness to impart the instructicher, and pour out His soul for trans- gressors. Bow down then thine ear — approach his footstool with the most respectful reverence ; and while His ministerB are teaching you out of His law, and encouraging you out of the gospel, listen to hear His voice in your heart, accrediting the words of His servants, and sealing instrucdons upon your souls. He takes away the veilr— niiffuses light, and then you win see wonders in His law. But let it be remembered, that no word of Grod was ever read or heard profitably, where the spirit of humility did not bear rule. 4. The words of the wise, must not only be hinMywtAre' spectfuUy heard, kit they must be pondered-'^ e. weUweighr ^ and be the subject of careAd meditaUon. Hence die A DISCOURSE ON PROT. XXII. 17-^^1. lHj text says, Apply thine heart unto my knowledge. Put thy heart to this Imowledge — let it and thy heart meet — let them meet as teacher and pupil — the one ready to give all instruc;- tion, and the other to receive it And rememher that you are to meditate on the lessons of wisdom in order to get prac- tical knowledge — knowledge by which you may act, till you know the truth of God, experimentally and savingly. Under the first particular, I have considered knowledge M implying doctrine. Now, if good and sound doctrine be not fully understood^ it cannot be experienced ; and if not expe- rienced, it cannot be practised ; and if not brought into prac- tice, it can be of no use. Hence experimental practical re^ gion must be that which the wise man calls his knowledge / and this is evident— II. From the comfort or happiness which this knowledge brings. For it is a pleasant thing if thou keep them within thee^ ver. 18* 1. Thus we see that the words of the wise and laa inotr- kdge must be kept within — in the mind — ^by recollection and reflection, and in the hearty by experimental spiritual feeling. 2. There is both pleasure and profit to be derived from attentive hearing ; and the words of life must be laid up in die heart — they are a spiritual treasure, and must be treasured 3. Throughout all the walk and business of life, the words of God bring satisfaction to the mind, comfort to the heart, and sure direction to the steps. These are no mean encourage^ ments ; and in hearing the words of life, we should keep all these things in view. 4. The man who thus attends to the teachings of wisdom, shall gain such an experimental knowledge of them, as to be able to speak of them suUahly^ pertinently^ and persuasively. They shall withal he fitted to thy lips^ ib. A man who pre- tends to religion, and has no experimental knowledge of it, soon exposes himself. The words of it are not at all fitted in his lips. He knows not the principles of the language oi Canaan — ^its grammar he has never learned— and to pretend to speak it, shews not only his own ignorance, but also his hypocrisy and folly. He can neither suit the Scriptures to 1^ own state, nor to that of others. He cannot speak perti- fient^y on cases of conscience, subtle temptation, or plausible VOL. II. 34 <4 2 y 186 THK WI8K man's COUNSELS TO BIS PUPIL: objections. He can have no power of persuasioih because he bas no experience of the tnith. He is not converted, aiul neither knows the BtftZe, himself ^ nor his Saviour, In order that the words of the Most High may be pleasant to a man, he must keep them within him, yta^ he-hitonca — in thy bowels. The whole viscera, which perform the essentic^ vital functions, must feel their influence. The heart must beat for God, the lungs breathe for Him, the stomach and bowels perform their respective functions, that, the whole sys- tem being in a healthy state, there may be an increase and }»reservation of strength and energy to be employed in the service of God. And even where there is not a good state of health, it is truly wonderful how much suffering is relieved, and how much weakness is supported by the truly healing inr fluence of the life of God in the soul of man. It is no wonder the words of God are not fitted to the lips of that man, into whose vitals they have never been received. HL Let us now see the end which the wise man has in view, and after him ihe ministers of the Divine Word, by living these instructions, ver. 19, Thai thy trust be in the Lord, J have made known to thee this day. 1. To know, feel, and acknowledge that God is the Foun- tain of all good and perfection ; that without Him nothing is wise, nothing holy, nothing strong, is a matter of the utmost importance in religion. With Him, we must begin : with Him, we must end. As He is the Dispenser of all blessings, 80 is He their Preserver : the prayer of faith receives the ne- cessary blessings, and they are preserved and increased by continual dependan^e on Him. Therefore the wise man, and every man who is instructed in the word and doctrine, will propose this grand end in all their teachings. Thai thy trust may be in the Lord, I have spoken unto thee this day; even to thee. 2. He who trusts in his own heart, is a fool ; — and cursed is the man who trusteth in man, and maketh flesh his arm. In most cases, even our veriest friends cannot help us ; and our own strength and Wisdom we oflen find to be inefficient, and of little worth. Our spiritual enemies are wise, subtle, strong, and experienced ; they are also innumerable. They have every advantage against us, even considered as outward assailants: but when we consider thjat they have a most A BliCOURSE ON PROY. XXIX. 17 — ^21. 187-^ fidthful and powerful party within us, the weakest of which is stronger than ourselves, what hope is there of our escape ( None. But in the midst of despair we hear that word, Trust hi the Lord for ever; for in the Lord Jehovah is everlasting strength* And in the text we are told to put our trust in the Lord ; and that it is one grand design of the puhlic ministry of His word, to excite men to put their trust in the Om- nipotent 3. And that such exhortations may he effectual, they are specific and particular-;-/ ^176 made known to thee this daj/j even to thee. Every individual is addressed — every person is specified ;— ^o thee, who art nearly overwhelmed with des- pcdr, from a sense of thy own worthlessness and weaknessy — to thee is the word of this salvation sent. Even a more wretched ohject than the ahove appears to he singled out May / hope ? May J trust in God ? Is there salvation for me? — me, the chief of sinners — the worst of backsliders? Yes, even to thee, the Saviour of men comes. He will bless thee by turning thee away from all thine iniquities. He tasted death for every man, and His blood cleanses from all unrighteousness. 4. But when will He shew mercy ? I answer. He is as specific in respect to the time, as He is to the person :—tO' day — even now, when thou art calling, mourning, yea, almost despairing. He says, I have made known to thee, this day» Now, He would have thee to put thy trust in Him : for this is the accepted time, and this the day of salvation. He has not commanded thee to trust in reference to the mmrow, because He has not told thee that thou shalt live anodier hour. This He has done in times past, — / have made known to thee, — thou hast h>ad those calls often, — and still I wait to be gracious ; and, therefore, make known to thee, this DAY. The gate of mercy was never closed against the prayer of a penitent : and now, the kingdom of heaven is open to all believers. IV. An appeal is made to the person himself, relative to the matter and importance of the teaching. 1. Have I not written to thee excellent things in counsels and knowledge ? rer. 20. Not only general instructions are given in the way of oral exhortation, but excellent things have been penned and sent Ji^ THB WIS9 man's COVNdBLS TO HIS PUPIL: IQ mankind. We haye, thank God, , a written law, an4 ^ written oo(|Pe:i« : and copies of these have been multiplied hy piillions, and they have been ti^anslated into almost all tlu» languages of the earth ; and have beep sent to nearly every nation under heaven. 2k The things contained in this revelation, are said to be excellent: — o^vSir shalashifn^ And what more pwre^ hohfr justf and good, than the Law ? And what more heavenly, benevolent, and effectual to the salvation and happiness of pen, than the GrospsL ? All these are excellent^ and every page is fraught with excellent things. 3« But as the word o^e^Vr shalashim^ signifies, thiris THRICE, three times, in three different ways, it has been Uiought to refer to the three hooks written by Solomon, for )the edi^cation of men. 1. Canticles ; % Koheleth, or Eccle^ aiastes ; and 3. Proverbs : all containing excellent things of ^heir respective kinds* 4. Others, understanding the word to refer to the vmce of Divine Wisdom, . suppose that the three grand divisions of the Sacred Oracles, are here intended : viz, 1. The Law; f$. The Prophets ; and 3. The Hagiographa,, The division calV ed the Law, or Sepher Thora, contained in the five Books of Moses, The Prophets were divided into the former, which kiduded Joshua, Judges, the two books oi Samuel,, and the two books of Kings : — the latter, which included Isaiah, Jfire^ miah, Ezekiel, and the twelve minor Prophet^, The Hagio- 0RAPHA, or KethMm, comprehended the Psalms, Proverbs^ Job, Canticles, Ruth, Lamentations, Ecclesiastes, Daniel, Ezra, Nehemiah, and the two books, of Chronicles. In our Lord's time, this division was a little different. He raenUons ^e three divisions: 1. The Law; 2. The Prophets; and 3. The Psalms : but under the word Psalms, those books which constitute the Hagiographa seejn to be intended; ^ough Josephus mentions only the Psalms', Provtrbs, Job^ and Canticles, under that division, which our Lord, (appa- rently after him,) calls the Psalms. These three divisions, as they take in the whole of the Old Testament, include all the excellent things of the Jewish dispensation. 5. Others think they have hit Uie meaning of shalashim in the text, by interpreting it of the three grand intellectuai. SCIENCES. 1. Morality, or Ethics ; 2. Natural Philcsophy, or ▲ DiscouRsi: ON PRov. XXII. 17 — 21. 189 Physics; 3. Theology^ or the science of Divine Things, as contained in the Scriptures. On all these subjects Solomon wrote ; but his Books on Natural Philosophy are lost. 6. To complete conjecture on this shalashim, some of the R(d>binSj and some Christians with them, find in the term, the three senses of Scripture, 1. The literal ; 2. TheJJgt^ra- jAve ; and % The - temal perception ; what should be felt, experienced, known to l?e true by mental perception. Therefore, knowledge here, may signify all that influences the heart and affections, and in a divine sense, experimental religion. In these few points every thing of importance to man is included. 1. To be taught what we should knmv. 2. To be advised what we should do.. And 3. to be put in possession of the spirit of true religion, and thus experimentally know what we should fed ; — to have that mind in us that was in Christ Jesus ; — harmony of all the affections, regulation of all the passions ; — in a word, genuine, solid, unruffled happiness, or that reli* gion thus described by the poet : — " Mild, sweet, aersne, and gentle was her mood ; Not grave wtth sternnesSf nor with lightneaafrf : Agamat ezam^de, resolmely good ; Penrent in seal, and warm in charily." ItK) THE WISE man's COUNSELS TO HIS PUPIL: For more on knowledge, or experimental religion, see under first head. V. All this is done to give men-ihe fullest satisfaction, and most plenary evidence concerning the truth of God : Thai I might make thee to know the certainty of the words of truths Ter. 21. 1. The words of truth are Divine Revelation, or the doc- trines of truth, 1. Doctrines that are true in themselves, 2. That came not from man, nor from uncertain tradition ; but from the God of truth. And, 3. Are fulfilled, and are fulfilling ; and are thus known and felt to be trvih, by all that believe, 2. These words, or doctrines of truth, are here said to be certain — orp kosheth, another word for truth itself: they are the truth of tfuth, — a most singular mode of explanation — illustrating a thing by itself There is nothing that can be compared with truth. Truth is that which is the absolute opposite to all falsity, lie, semblance, deceit, feigning, or fic- tion, counterfeit, imposture, hypocrisy, and every thing that is contrary to the " strict conformity of actions to things-— of words to thoughts." It is what is absolutely right, as op- posed to what is absolutely wrong ; and it might be added, it is what is only good, as opposed to what is totally evil. Even types, representatives, metaphors, and symbols, are con- sidered 2iS falsehood, when compared with truth: witness that remarkable saying of the Evangelist — The law wa^ given by Moses : hut grace and truth came hy Jesus Christ. John i. 17. 3. Most words which express, or point out things of im- portance, have synonimes, or substitutes, by which the same ideas may be expressed ; and we can often say such word is the sa/nie as such a/nother word : — Strong, the same as able ; — Next, the same as nearest, &c. But we cannot say, " Truth the same as" — for there is no synonime — we ma/ indeed say, is " the same as verity f^ but this is saying nothing, as it only gives a Latinized translation of the English term. 4. Truth, therefore, has no compeer ; — it is an essential attribute of God. He is the Truth, the whole Truth, and nothing but the Truth, (and so in His word.) Producing ex- istence, where there was none before, is the work of truth. Essence, whether of spirit or matter, is the effect of truth. A DISCOURSE ON PROV. XXII. 17 — 21. 191 Ideas themselves, are not truihsi but the semblance9 of entities, — and even some entities, so called, may be fictitious, and perfectly unreal. Can a man take up the idea of a stone, and throw it at the idea of a lion ? But a stone is a true thing, so is a lion : i, e. such things have positive, substantial existence* 5. Now, God is truth. His is a true Being. He is tn- finite, eternals self-existentf and independent /— rthere cannot be a second such ; and hence. He cannot be compared ; for there is nothing, there can he nothing, like to Him. Infinite, eternal, self-existent, and independent, can be spoken of no other being. But all these attributes are true of Him. He then is the only Creator ; — whatever exists, exists by and through Him. "Whatever He does is true, — it has a true ex- istence — ^it is not shadow or unreal idea.. Whatever He says is true ; — it is said, and must stand ;-— it b commanded^ and must standfast. 6. Revelation can come only from Him ; for there is no other source of knowledge. And His revelation is distin- guished from all other professed or pretended revelations, by its TRUTH, manifested in the accomplishment of predictions, and the fulfilment of promises. Pretended revelations, or such as false prophets and impostors bring forward to de- ceive men, for the gain, honour, or power, which the framers expect, should they succeed, take care not to deal in promises of supernatural good; as they well know, that they have neither supernatural powers, nor can avail themselves of SU' pernatural agencies. All spiritual blessings, and unalloyed happiness^, are referred by them not to a temporal futurity, but to an interminable eternity. But the revelation that is true, (and, to be true, must come from Him who is true, and who i& the Fountain of kn.owledge,) abounds in promises, not merely in reference to an etenial state, but for every fu- gitive moment of time. We have in His revelation exceed- ing great and precious promises ; these promises relate to every human being, in every point of its duration : faith ap- prehends them, and the true believer feels them to be yea and amen, in Christ Jesus. Thus, according to His truth, God is every moment convincing, converting, justifying, sanctify- ing, sustaining, or delivering som^ human being or beings, and thus religion is maintained in the earth ; and as no sword f" 1. 102 THE WISE man's COITNSE^LS TO HIS PUPIL: 19 ased, ne secular advantages held out, to indoee men tleads thenl by faith, receives their accomplishment in thd spirit and power of divine love. For the Scriptures, the words of truth, as far as they concern the salvation of the soul, are to be experimentally understood ; and by this ex* perimental knowledge, every believer has the witness in him- self, and knows the certainty of the words of truths VI. From all the above considerations, we may see the reasonableness of witnessing and faithfully proclaiming what we experimentally know to be of the utmost importance to the welfare of men in general. That thou mightest answer the words of truth to them thai send unto thee. i. What is meant by the words of truths see under the preceding head. When the doctrine of salvation by Christ, is distinctly and faithfully preached, it will excite much discussion j and therer Irill be many inquirers. What is this doctrine ? Have any persons received the blessings we now h^ar of? viz. iThe re*' mission of sins — the witness of the Spirit — the full purifica- tion of the heart ? Are there any persons among our acquaint- ance, on whose word we cari rely, who can conscientiously assert, that they have a direct witness, not only from the words of truth, but from die Divine Spirit, in their conr sciences, that they know and feel that God for Christ's sake has tlotted out all their sins ? Are there any who were well known before, as hasty, head-strong, proud, peevish, censori' ous, enviouSi passionate men, or women, who are become mild, meek, easy to he persuaded, humble, contented, gentle^ benevolent, merciful to the persons, property, and characters of their neighbours, and of society in general ; who have go£ that love — that Christian charity, that suffers long, and is" kind — that envies not — that is not puffed up — that does not behave itself unseemly — that is not provoked-^that thinks no evil — that bears, believes, and hopes all things ? That when reviled, revile not again — that when cursed, bless — when der famed, entreat; — who are, in a word, living to the glory of God, and striving to promote the welfare of man ? Where are su>ch ? What are the collateral arguments by which you prove that God has done these things, for those persons ? Can you shew us that you and they have not misapprehended the meaning of the Scripture^ you quote." VOL. II. , 3& * 194 THE WISE man's COUNSELS TO HIS PUPIL : % Inquiries of this kind should meet with the speediest, the mild^U and most distinct ariswers : and the doctrine of truth should be illustrated and supported by the words of truth, St Peter, 1 Epist. iii. 15, gives some important advice on this head : Be ready, says he, always to give an answer to every man thai asketh you a reason of the hope that is in you, with meekness and fear. Do not permit your readiness to answer, nor the confidence you have iu the goodness of your cause, to lead you to answer pertly or superciliously to any person : defend the truth with all possible gentleness and fear, lest while you are doing it, you should forget His pre" sence whose cause you support ; or say aught, that is unbe- coming the dimity and holiness of the rehgion you have es- poused ; or is mconsistent with that heavenly temper which the indwelling spirit of your meek and lowly Saviour must infal- libly produce. 3. Let all those who believe these great truths, and main- tain them in their conversation with religious people, or with cavillers, take good heed that those sacred Doctrines be not blasphemed, through the unsteadiness of their conduct, or the improper government of their spirits. They, above all others, who make such professions, should be careful to maintain good works, and in all things tp manifest a right spirit, lest they should be a stumbling-block to the weak. I shall now, as a curiosity, put down those verses as they exist in the first translation of the Bible into English about A. D. 1350. |Es none botoe (n Q(n eer, anti l^ere V^z toottits ot toCse mzxu JLe^e to forsoQ lierte to ms tioctvCne, V^z ti^tcfie Mx sclial iien to f^zz ta^enn tJKm tteptst Ct (n Vs^ tDomtie ; anti scl^al teboutttien In tH Uppfs, t|)at (n Qe lottl be ^( trost Wfierfbr antr S 8c|)al sclietoen ^ee ft to 1»|. iLoo I labe trfscribetie Ct t|nce totee In f^^lu anTi Itunnsnire; Qat X sclmUie «cj|)eb)eii to tl^ee stetifastnestse, antr Uh spedifs of ttetotli ^ «^ntUi{gt anstDeren ot l^%z QCnirts to |)em V^i senten X^zz, Coverdale's Version, 1535, the first printed edition. **ffLiSi wnnz iiobe tiotame ^(ne eate, antr j[)eriten unto tf^e toorties of ^BOiffudumZf opplj^e ^( msitHe unto m^ tioctttne : fbt Ct fs a pUasaunt ^tme fff V^m feeje ft fn ^dCne jjette, anti practfse it In QC mouQi: tjwt t|ou masest altoa^e put t|^C tntst in V^ Sortie, ^abe not S tDatneH t|iee kers oft W|) counsel! anil letnCnire'? t|^t S mfn^t sc})etDe Qee tl)e trent|» sioi Qwt tlwm 19(^ ts^ berrte, mCfl^test anstoete ^m V^t lase ens WW ▲ DISCOURSS ON PtlOT. XXII. 17 — ^21. 105 1. From this important passage we learn, that God in His mercy has given a revelation of His will to man, every way cal- culated to make him wise, holy, and useful. 2. That this revelation is the truth, and the full truths on an the subjects which it embraces ; and contains in itself, the ftUl evidence of its authenticity ; and to all that receive it, it is the power of God to salvation. * • 3. That thig revelation contains a vast variety otpromiseSy suited to all circumstances of life, and to every state in which the human being can possibly be found. 4. That the great rnajority of those promises, are for the prc- sent life : and Divine truth is pledged that all these promises shall be fulfiUed to them who by faith and prayer seek their accomplishment from God. 5. That this fulfilment is a standing evidence of the truth of this revelation : — for every one who asks, receives — who 8^eks, finds — and to him who knocks, the gate of mercy is infallibly opened. 6. Experimental religion is founded upon such promises ; —all believers have practical proof that His word is true from beginning to end. And this shews that religion is still the same, and that the privileges of true believers in the present day, are equal to ^ose which were the inheritance of the true Church in those days when Prophets and Seers proclaimed the righteousness of Uie Lord ; and Apostles and Evange lists shewed forth the unsearchable riehes of the gospel of Christ. 7. That it is the high duty an^ privilege of every man to hear the Doctrine of truth and life, to whom God sends it. 8. That no man can profit by it, who does not hear in the /jpirit of humility ; willingly renouncing his own wisdom, that he may receive that which is from above ; and his own fancied righteousness, that he may receive that which is by the inspi^- ration of God's Spirit ; — that holiness without which none can see God — the true righteousness that is by faith through Christ Jesus. 9. That there is no state of grace into which we can be brought that can make us independent of God, the Fountain of light and life : for the Holy Scripture speaks to each, that his trust' may be in God: and the more we know of Him, and the more we are united to Him, the more we shall feel our 199 THE WISE BTAN'S COUNSELS TO HIS PUPIL : dependence upon Him. When Adam ceased to feel and ac? knowledge his dependence on God, he lost his holiness and happiness. Man is not saved hut in heing brought back to his original state of dependence upon his Maker. 10. That it is the privilege of every Christian helieyer to have a certainty of the state of grace in which he stands :: — ^to know that God for Christ's sake has forgiven him aU his sins, the Holy Spirit bearing witness with his, that he is a child oF God. 11. That it is the duty of every person, to spread as hx as he can, the words of God^ and to inculcate those doctrines by which alone men can be saved : — ^In a word, to shew the irorld, as far as his knowledge, means, and influence can reach, that God is loving to every man, — that He hateth nothing that He has made — and that Jesud Christ, by the grace of God, has tasted death for every man. 12. That it is the foolishness of folly to pretend to r^ligiohf if a man do not support his pretensions by a godly life : — for» as true religion luis its seat in the heart, it will produce its holy efiects in the life — and it is impossible that such a prin- ciple can ever lie hid ; for it is th.e life of God in the soul of man, producing the pure flam0 of love to God, its Author, and ^ man its chief object, One of our good old Bishops gives miich good advice on this subject, in a few words : — 1. Come to hear the word of God, 2. Take heed that you do hear, when you are come. 3. Remember what is suited to your state in the word you have heard. 4. Be sure to practice what you remember. 5. And continue in what you practice — Thus you shall not receive the grace of God in vain. For if ye be hearers of the ^ord only, and not doers, ye shall deceive your own souls. Inspirer of tho ancient seers, Who vnrote from Thee ihd Sacred Page^ The same thro^ all succeeding years : To OS in our d^ena*ate ag^ The spirit of thy word impart, And IweaUie the life into our heart The sacred lessons of thy Grrace, Transmittted thro* thy Word, repeat, A DISCOURSE ON VKOV* XXII. 17 21. 19T And train m up in allj^ "^"fj^ To make ua in thy Will complete ; Fulfil tfay Love's redeeming plan, And bring us to a perfect man. Fumiah'd out <^ thy treasury, O may we always ready stand, To help the souls redeem'd by Tfaee^ In what their various states demand: To teach, convince, correct, reprove ; And build them up in holiest love. r2 SERMON XXV. CHRIST CRUCIFIED, A STUMBLING-BLOCK TO THE JEWS, AND FOOLISHNESS TO THE GREEKS. 1 CDR. i 22—24. 22. Pnr the Jews reqtiire a sign, and the Greeki seek afteriKrisdom : 23. Bat we preach Christ crucified ; unto the Jews a stumbling-block^ and unto the Greeks uxdishness ; 24. Bat unto them which are called, both Jews and Greeks, Christ the power <^Goc^ and the wisdom of God. ADVERTIS 1 JL • The substance of the following Discourse was preached at the opening of a chapel in the country in the year 1825. Not only the substance but the plan is the same ; but several of the points are considerably expanded, as I wished to speak more in detail on subjects of a nature entirely analogous to those in the text, and which I could not well introduce in an occasional sermon. Many attempts have been made to cor- rupt Christianity ever since its establishment in the world, — -and strange to tell, it was its professed friends that made them. From its enemies it never had any thing to fear, whether they employed their pen>s or their swords as instruments of their enmity. It met all malevolence with the meekness of wisdom ; and all open persecution with a patience ennobled by fortitude ; and thus it quenched the /re and blunted the edge of the sword, while the hoUness, innocence, and usefulness of the lives of its followers, gave it a continual triumph over calumny A DISCOURSE ON I COR. I. ^ — 24. 199 and malevolence. None but its professed friends conld hurt it, and they only in two ways ; either by corrupting the gene- ral creed by false doctrines, or impairing and degrading the simple apostolic worship by gaudy rites and useless ceremo' nies. With false creeds^ the Christian Church had often to contend ; and with useless and worldly ceremonies it was often encumbered. God, in His mercy, always brought for- ward means to counteract these corruptions ; and revivals of pure and undefiled religion were His grand instruments; and these never failed to call back those who were resting on their lees, and sinking into the spirit of the world, to first principles in doctrine, and simplicity in worship. From these two causes, the pure religion of Christ is now in danger ; and in the house of its friends, religion has received some alarming wounds. It is fashionable to split hairs in doctrine, so as to perplex the simplicity of truth ; to bring in strange opinions, which, even allowing them to have the semblance of truth, are but mint and cummin, to those weightier matters of the law, which they jostle and put aside. The discipline of Christianity has been opposed and often supplanted by rites and ceremonies ; which were introduced either by superstition or worldly mindedness* In no age of the world was Chris- tianity more corrupted than in that of the school-men, who were all hair-splitting men ; and the world wondered at their subtlety and dexterous sophistry, till religion itself became evanescent, and the works of Thomas Aquinas were put in place of the Bible. Something like this splendid trifUBrg is now beginning to shew itseK in the Christian Chiffch. May the spirit of judgement and of burning, sit upon and refine it ! and may it come pure out of the wilderness, having lost nothing but its dross and tin ! Even so, Lord Jesus. Amen, Amen. A. C. The city of Corinih, to whose inhifljitants this epistle was directed, was one of the oldest cities of Greece, being founded more than 1500 years before the Christian era. It was situa- ted on the isthmus which connected Peloponnesus, or Achaia, now called the Morea, to the main land. It had what w»r iHOO cnnisT crucified': ealled the port LecheuTJh in the ^f 6f Lepaiito'j on the wes^ ;' And CenchreHj in the gulf of Egina^ on the east By which it commanded the commerce of the Ionian and Egean seas, and consequently all Italy on the one hand, and all the Greek Islands on the d brought the descendants of Jacob out of l&gypty and settled them in Canaan : — there they re- ceived the law by the ministry of Moses ; and in that place, the worship prescribed by God himself was established. The different nations who had previously dwelt in Canaan, were all idolaters ; they worshipped the sun, the moon, and all the hoBi» of heavetf : f . e. both planets and stars, and particularly the former. 3. The descendants of Jacoby alone, had a Divine Revela- tion. These were called Israelites, after Jacob, who had been named Israel ; and they also obtained the name of Jews, from Jvdah, one of the twelve sons* of Jacob ; this became their national characteristic, and this name they continue to retain. While they occupied the Promised Land, or land of Ca- naan, they were the only people on Ae earth that worship- ped the true God. All Uie others were called gentes, the na- tions, or Gentiles ; and although the twelve Jewish tribes oc- cupied but a portion of land, scarcely so large as England, yet they were considered as dividing die habitable globe with the Gentiles : — and because the Greeks became the most re- markable of all the Gentiles, for genius, science, learning, and arts ; and by them these acquisition? were spread over many parts of Africa and Asia, and over the whole of Eu- rope; the term Gentiles was absorbed in them; and all the dwellers upon earth were spoken of as Jews and Greeks^ as r ▲ Discointfls ON -I colt. I. 32 — 2i> 208 the Apostle does here ; and these teirms expressed all the peo« pie of the world, as well Ihose who served God, and those who served Him not And this is the distinction which ge- nerally ohtains in the New Testament. 4. In ancient times, the Gentiles were of little moral note ; but they were sufficiently distinguished for their idolatry and wickedness : having received the gospel of our Lord Jesus, they have now arisen to great eminence ; and the Jews^ who have rejected it, though they still continue a distinct people, are generally dwindled down to contempt and insignificance. Here we see the truth of the saying of the wise man :-^ Righteousness exdUeth a ruUion ; hut sin is the reproach of any people* 5. Perhaps no two people, nationaUy considered, were ever more proud : each was lost in its own self -esteem. To the Greeky the Jew was a barbarian ; to the Jew?, the Greek was a dog. Both held the other in supreme contempt. The Greeks considered the Jews as worthy of no regard-i-^as the basest and lowest of the human race : and the Jews considered them as cast out from the presence and approbation of God, and utterly incapable of salvation ; and hence they hated each other with a perfect hatred. The Greeks or Gentiles con- verted to God, now feel pity for the Jews ; and have fre- quently offered them the mercies they so richly enjoy ; while ^e Jewsy continuing to reject the Gospel, treat ^ others with contumely and disdain. 6. The Jews and Greeks were as opposite in their moral pursuits as they were in their national prejudices. The latter were in continual pursuit of what they called wisdom^ ^•^tay Sophia ; and this was divided into two kinds, X^i« r^t pvvtS^, the knowledge of nature^ or what we call Natural Philosophy : and 2«^i« T«v eioy, the wisdom of God^ or rather, as they understood it, that knowledge or learnings which treats of spiritual beings ; or, what we call Divinity. Not having an infalUble teacher, they had no fixed principles : and as there were many pretenders to wisdom^ who went under the name of ^iA«0-o^oi, philosophers, or lovers of wisdom, each of whom made the most specious pretensions to the full discovery of truth, and then set up public schools ; the whole of Greece was filled with teachers : these often disagreeing, they divided into sects^ and the people in course, were divided into parties. 9M CHRIST CRUCIFIBO ; 6tdb tilppbrtiiig its fovoiirite teacher. These alef actor : and the Jews were nflft stum- bled at the doctrine, but at the assertion, that Jesus was the Messiah, and that, that Messiah was crucified, which they* deemed impossible ; as, according to their notions, the Meth siah was born to reign, not to suffer and die : and as they had crucified Him through maliciousness, they did not like to an<> VOL. II. 27 « ^ SIO CHRISf CRUCIflED: fwer to God for the blood of an innocent man ; lor this the Apostles had charged home upon them. 6. It was on this ground that the Apostles preached Christ crvcified for remission of sin, there being no other way of salvation :-^-^ll had sinned, and all must finally suffer and be expelled from God and heaven eternally, or receive the benefit of such a sacrifice as they proclaimed the death of Christ to be : and were most pointed in stating that all who believe in Him as being thus sacrificed for them, should be freely justi- fied from all things ; and that the salvation of the soul could be secured no other way, either in reference to the Jews or the Greeks. And what was necessary then, is equally so now ; for still, there is no entrance to the Holiest but by His blood. For His meritorious death, no substitute has ever been found : nor, were the thing possible, will God ever in- vent a new way of salvation, to accommodate the caprices of Jews or Gentiles ; no, nor of those professing Christians, who refuse to acknowledge Christ as a sacrifice for sin. This may appear illiberal, but it can only be in appearance ; for as this b the doctrine which God teaches, it can neither be il- liberal nor improper : and there is no mode of interpretation that can turn away the evidence of ^ose numerous Scriptures, which attest that Christ was delivered for our oflences, and rose again for our justification ; in consequence of which, we have redemption in His blood, the remission of sins ; and there is no other name given under heaven among men by which we can be saved. Therefore all genuine Christian ministers must continue to preach Christ crucified : — and why crucified ? That he might put away sin, by the sacrifice of Himself. 7. How this preaching was received, he next informs us : — It was to the Jews a stumbling'block, and to the Greeks foolishness. The word ^iuifieix»f, which we translate stumhling-hlock, signifies, that bit of wood in a trap, called the key, or bridge, on which, when the animal treads, the spring is set loose, and it falls into the pit, or is seized by the cheeks or grips of the trap, so that it cannot make its escape, or is strangled by the grips. It signifies also, any impediments laid in an open country, where dn army, whether of horse or foot, is expected to march ; which injure the feet so much, that neither man A DISCOVRSS ON I COR. I. 22 — 2^. 211 nor horse can proceed in it It signifies any impediment by which a person is hindered in his journey ;— any thing which causes a man to decline from the truth, or from any right way^ or to halt in that way, as a man would do who fails over a block in the wayj and has his legs so hurt, that he either can* not proceed at all, or only by halt or Idmping. In short, any thing that gives what we call offence — what displeases a per- son, so that he virill go out of the right road, and become the means of inducing others to depart from it also ; — any thing that opposes a man's preconceived opinion, his predjudices, or caprices, so that he will neither believe nor do a thing which it was his duty and interest to perform ; but he obeys his caprices, or follows his prejudices, even to his own hurt. Thus it was with the Jews ; they were carnally minded ; they had no notion of a spiritual kingdom, all must be secular and show, in their Messiah ; — they could not bear a man, however potent in miracles, &c. if he had not worldly pom^. Such a person was not according to their notions of a Mes'^iah, and to associate with him, would be to them scandalous and de- grading. 8. The preaching therefore of Christ or Messiah crucified, was such a stumbling-block to the Jews^ Jesus came meek, lowly, poor, and mean; not possessing, and apparently not able to command, any worldly pomp. We have already seen, that they expected the Messiah to come like David in his glory : an all conquering hero, — a wise legislator, — an able counsel- lor, — a reformer and supporter of the national rehgion. But when Christ appeared, though they were astonished at the miracles He wrought, and at the wisdom by which he preach- ed, they yet required disign: — the token of earthly dominion; — the assumption of royalty, — which they supposed to be essen- tially requisite to the character of the Messiah; they, therefore, refused to acknowledge Him : and as they saw no secular power in Him, they became inveterate against Him ; malign- ed« persecuted, and at last crucified Him : and to vindicate their iniquitous conduct, they continue, by all kinds of blas- phemy, to traduce Him and His religion to the present day. Thus they have m^ade Him a stumhling-block — stumbled over Him, fallen, wounded themselves ; and are now no more able to take one step in the way of salvation: and in this wounded condition they have been lying for 1800 years. They are S}3 CHRIST CRUCIFIED : id«o CBUghi in the trap which they hav^ laid, and into &e pit which they have digged for others* 9» The preaching of the cross^ or Christ crucified, was foolishness to the Greeks : and nearly on the same ground, that it was a stumbling-block to* tlie Jews. Whatever they might have thought of the person of Christ, and the migh^ works which He did, had He lived and preached among- them — they despised the doctrine of His Apostles, because its sum and substance was, — Christ died for you, and rose again from the dead ; and has commanded, that repentance and re- mission of sins be preached to all nations, (cy and superstition in some, and through pride and vain glory in others. As the Jews saw no secular power nor worldly grandeur ; — so the Greeks saw no rhetorical nor philosophic eminence, in the doctrine of Christ crucified. But was the word of God without effect ? By no means. God says that His wbrd is either a savour of life unto life, or death unto death, to Ihem that hear. Those who continued to harden their heart against the highest evidence, were hardened by it : those who in simplicity and godly sincerity received the truth in the love thereof, were softened^ enlightened, instructed, and built up by it. Hence — HI. We are led to consider the application which St Paul makes of the above doctrine, in the twenty-fourth verse : But to them that are catted^ both Jews and Greeks^ Chtist the power of God and the wisdom of God. 1. We must first consider here, Who they are who are saved by hearing the gospel. They are, says the Apostle, They who are eajUed^ Av^^a if ^0<$ x?^t6h : i, e. those who were invited to the marriage feast ; in a word, all those who had the opportunity of hearing the offers of salvation by the gospel. For the *a«toi, called or invited^ not only implies those who heard the calU but them also who received iU and actually cam^e ; believed on Christ Jesusj and took upon them the profession of Christianity : — ^it means those also, who not only believed in Christ and professed His religion^ but who looked for and received its saving influence ; by which 214 CHRIST CRUCIFIEI>: they knew that it was the power of God to ^leir scdvaUofu These blessings were ptthlicly offered to all ; — both Jews and Gentiles^ that is, all mankind. The offer freely made to alU by Divine authority, all might embrace : there was no moral hinderance in the way of any man ; and God gave every man a power to accept the invitation He sent. Those who did receive the invitation, received it freely : as there was no restraint in one case, so there was no constraint in the other. Those who rejected it, might have embraced it : those who embraced it, might have rejected it Those who rejected it, rejected their own blessedness : those who received it, received present happiness, and with it, a right to the tree of life. God has given every man a power to receive His truth, and come unto Him. He who does not receive it, and continues in sin, is he who has abused the power ; and for this abuse, and con- sequent rejection of the salvation provided for him, he must stand and give an account at the bar of God. And it is be- cause he rejected what he might have received but would not, that he shall hear those awfiil words, Depart from me ye ac- cursed into everlasting fire, prepared for (not you, hut) the devil and his angels. Ye have filled up the measure of your wilful rebellion as they did ; therefore^ be partakers of their punishment ! 2. What is implied in the gospel being the power of God^ and the wvidom of God. The Aw>«/»/« row ©faw, power of God, often signifies His miraculous energy ; as we have seen in other places. And it always means the potency of God, in energy ; not only a power to work, but actual working. And we learn from this, that the power of God ever accompanies the faithful preach- ing of His gospel. Where the gospel is preached, jGod works. This was contained in the promise, Lo^ I am with you always^ to the end of the world; and as He was the same yesterday^ that He is to-day, and will be to the end of the world : there- fore, the same efiects will be produced by that Gospel, wherever it is faithfully preached, and affectionately received. There will be the same or similar conversions, justifications, sanctifications and faith working by love, that were the fruits of that power of Chd in the Apostolic times. Where these signs follow not public preaching, Christ crucified is not pro- perty or fuHy preached : — ^for w^re He is fully aijid faithfully ▲ DI8C0FRSB ON I COR. I. 22 — ^24. 215 proclaimed, the mighty energy of God will accompany the preaching ; so that the souls of the people who affectionately hear the call, shall heeome enlightened ;— •'the power of their sins shall be broken ; — the might of their enemies crushed ; — the guilt of their sins taken away ;«-^their hearts purified ; — and on all that glory, there will be a powerful defence, pre* serving them through faith unto salvation. Thus they feel Christ crucified to be the power of God, This was the proper miracle ; but this the Jews did not seek. 3. But they find this also to be the wisdom of God, The Greeks sought after wisdom ; but whatever they found, or whatever they preached, had no changing power connected with it It neither sanctified the philosophers^ nor their dis" ciples. The plan was not good^ — the teaching was not true. k& real wisdom shews the best end ; and teaches that it is to be pursued and attained by the use of the best m^ans^ (and these also it points out ;) consequently, the Greeks had not the true wisdom, for they never discovered the best end^ nor the way to attain it. Hence, the Apostie says here, The world by wisdom^ {its wisdom) knew not God ;-*»therefore, they continued under the power of sin : and by the teaching of the Gentile philosophers, not one soul was saved from its sins# But the Christian be- lievers, found Christ crucified to be the wisdom of God^ as well as His power. They could see a wonderful consistency in the plan of human redemption,-^— in the mode of its applica- tion, — in the knowledge which it imparted ; and, as true wis- dom is ever seen in discovering the best end, and suggesting the most efficient means for its attainment, they found the doctrine of the Apostles led them directly to God, the Supreme Goody through Jesus Christ, the alone available Sacrifice ; and the change in their views^ hearts, passions, and lives, proved the divinity of the doctrine, and Uie powerful energy of the Agent that applied it. 4. Besides, all that obeyed the caU or invitation f found, not only their minds enlightened, but their hearts ennobled by it Earthly things fell in their estimation, and heavenly things rose. They were taught that the animal nature was to be subjected to the rational, and the raiional to the Spirit of Gon. Thus they rose in the scale of their own order of being ; and were taught to answer the end, which the wisdom of God pro* 216 cBRisT crucified: posedy when His power brought them into being. It opened to them, whether they were Jews or Greeks, the 6nly source of wisdom, — the only fountain of power : — a wisdom ever at hand to teach ; a power ever present to save and to defend. 6. The Jews sought after a power of a secular or worldly kind, which, to this day, they have not received ; while they rejected the spiritual power by which they might have been freed, ennobled, and saved from sin and sinfulness. The Greeks sought after a wisdom in the teaching .bU'di writings of their philosophers, which gave no true ligM to the mind, and no energy to the soul ; all their boasted wisdom, left them in the gall of bitterness, and bonds of iniquity. 6. All this power and wisdom was found in Christ — ^m Christ crucified. Through Christ came the teaching, and through Him came the powerful salvation* All true believers^ whether Jews or Greeks, found that God was in Christ, recon- ciling the world to Himself: — and, that to the Apostles, whom they had before despised. He had intrusted the ministry of reconciliation : and that, by what the Greeks had called the foolishness of preaching, he saved them that believed from the power, guilt, and pollution of sin. Thus they saw that what they called folly, was the supremest wisdom ; and what they called weakness, was the most mighty power ; and they saw also, that by i\m folly and this weakness, so called,^ God ha4 confounded the wisdom of the wise, and the strength of the mighty. In this the wisdom of God had appeared so signally, that, the very things which they despised, and which they called hose, God had chosen, to bring to nought all their boasted excellence. So that in a short time, ^eir wisdom was disgraced, and the whole system of idolatiy brought into contempt and ruin ; and the doctrine of the cross alone tri- umphed. Behold, how that which the wisdom of God has planned. His power has gloriously executed. But although the Jews and Greeks, of whoim the Apostle speaks, are long since dead and gone, yet they have left a succession of representatives behind them, who have continued through all generations to the present time. These may be included in two classes : — I. They who are of a similar spirit with the Jev>s. n. Those who are of the same spirit with the Greeks. 1. The Jews professed to believe in the true God, to receire A DISCOURSE ON I COR. I. 22 24. -^D ii reVektion from Himself, to which they promised an implicit obedience ? and yet looked for a Messiah and a kingdom that Were of this worlds and rejected the true Messiah when H^ tame ; because they saw that He was despised and rejected of men, they would not acknowledge Him to be the Redeemer of Israel ; and, therefore, not only rejected, but crucified Him ! They who are their representatives are all those, who are look- ing for, and steadily endeavouring to promote, a secular state of the CHURCH, Mid to give it worldly power and earthly do^ ffiinion* 1. The principal representative^ and successors of the an-^ cieirt Jewish ^gU'Se^kers aire the heads and members of the Romish church^ They have raised to themselves a visible head, a secular prince^ who, besides his own ecclesiastical territories, claims precedence of all potentates, — calls himself Chrisfs Vicar on earth, — assumes powers, dignities^ and as-* cendanctes'^ far beyond any thing Jesus Christ ever claimedi JesUs, the Creator and Lord of the world, had not where to lay His head : fof though He was rich, yet, for the sake of man, He became poor, that w^ through His poverty, mighi be made rich. Far from assuming authority and dominsrtion over all the kingd of* the earth. He even paid tribute to the Roman heathen government ; and was obliged to work a mi'* racle^ so poot was H^, in ordei' to get the money necessary for the pa3rttient ! Nor had his disciples more than himself; ftot even Pe^ef, whose successors the popes of Rome pretend to be, had so much as half a shekel to pay for himself; so that ike miracle was wrought both in behalf of the Master, and His disciple, in ord^r to discharge the demanded tax ! Bui the Roman pontiff and his adherents, that they might have the sign of secular power and worldly ascendancy, patched up a relipon that was calculated to impose upon the judgment and tmderstanding, by meeting the desires and gratifying the wishes * of the carnal mind : for, as the world, as to matters of reli* g^on, had b^en divided atnong the Greeks and the Jews^ and was now becoming Christia/n ; they forhied a multitude of ecclesiastical rites and ceremonies, agreeing with a number of sensual dogmata^ out of the three great creeds,' the Heathen^ fhe Jewish^ and th« Christian^ and thus they hoped to make Christiamty palatable to the Jew^ because he found ther^ many portions of his pwn creed ; and to the Heathen^ because VOL. II. 28 218 CHRIST CRUCIFIBP : he found the temples of his gods and goddesses devoted to Christian worship ; and, in many cases, the very same kind of rites observed — -feasts that had belonged to the objects of his own heathen worship, offered to gods and goddesses, under the names of male and /emaZe saints^ virgins^ confessors^ wArtyrs, 6cc. And the Christian, falling under the domination of this pretended vicar of Christ, and representative of St Peter, dared not to dispute the determinations of one who was su- preme in power ^ and proclaimed himself infallible injudg- mentj having authority to ordain rites and ceremonies, and to say, indepemlently of the Scriptures, what should be believed, and what not : and, to support this anti-christian conduct, took away the key of knowledge from the common people, and gave them tradition^ which spoke any thing its inventors and donors pleased, in place of the Bible : caused all the religious servi- ces to be performed in that very language and in those very temples, in which Jupiter and Juno, Apollo and Dianas Bac- chus and Venus, Mars and Flora, Ceres and Vesta, had been worshipped with rites little differing from those, performed in honour of disputable saints, canonized sinners ; and, together with these they smfully enrolled the Virgin Mary, as Cyhele, Queen of heaven, and Mother of God, with a ribald bead roll of personify called saints, confessors, and mart3m3, with fathers and doctors, archangels and angels, dec. to whom prayers were addressed, libations poured out, vows made, and pilgrim- ages performed, in order to mo^e satisfaction for sins, and create a superabundant stock of merits, which, being at the disposal of the church, might be given to those who had none, when they paid the church and performed certain penances, which should render them capable of appropriating the merits of those who had more than they needed for themselves ! And if any thing were left unfinished, or doubtful, a purgatory was feigned, for the refinement and cleansing of offences which had not been duly satisfied for in life : and even in this place, the prayers of the church, purchased by the rnoney of survi- ving friends, were of sovereign virtue— ^to alleviaie and shorten the sufferings of the deceased culprits, and getihem a speedier passport from penal fire to the paradise into which* all sent thither by the church, had an unalienable right to enter. And to keep this imposture from being perceived, the Scriptures were forbidden to be translated into the language of the people, A DISCOURSS ON I COR. I. 22 — ^24. 219 who wer^ called Christiaii ; and even a Version, (indilSerent enough in itself, hut which had heen authorized,) tluiugh in a strange tongue, was not allowed to be read. Add to this, the Pope and all his priests, assumed the prerogative of forgiving all manner of sins, and sold indulgences to the profligate, by virtue of which they might commit sins for a specified time : and this space was in proportion to the price paid for the in- dulgence. Nothing more truly destructive and infernal could have ever been suggested, eidier by die profligate cunning of man, or the malice of Satan : and had not the Reformation taken place, it is more than probable, that pure Christianity would have been speedUy abolished throughout Europe. Thus the church of Rome out-did, by innumerable degrees, all that had been done in the Jewish church by the worst of its roM- nical fables, puzzling genealogies, forged traditions, B.nd false glosses on the words of God. And thus the worship of the true God was absorbed and lost in that of the Virgin Mary, and of real or reputed saints, — prayers were oflered to them, and daily were they praised. They had their ofierings and their services, their feasts and vigils : and often whole classes of people were called by their names, instead of the name of Christ : — Whence, Dominicans, Franciscans, Augustines, Cktr^ thusians, Benedictines, &lc. &lc,, who had become a whirlpool to engulph Christianity. And what b called the Holy Catho- lic Church, was on the eve of becoming a sink of Heathen^ ism : and if it have at all recovered itself from its sinful de- gradation, and travelled back on the records of salvation, it owes all this, under God, to Protestantism : to the exposure that was made of its superstitions, false doctrines, and abo- nunable idolatries, by those holy and learned men called Reformers, many of whom were objects of the bitterest wrath, and most furious persecutions of that bloody church, while its supreme power and secular authority lasted. And those men, from whom it was obhged to take lessons, and who were ulti- mately its best benefactors,it obliged to pass dirough the flames to the paradise of God. In no nation has thds church shewn more fellness and ferocity, than in this ; the horrible persecu- tions under that .most bad sovereign, Mary, egged on by her most inhuman prelates, were not only abhorrent from humanity, but also a scandal to the civilized world. In the order of 6od*s merciful providence, the worldly sceptre. CHRIST CRUCIFIBD. which was in die hands of that church, ^e sceptre^of deaths was wnested from it ; and since that time its remaining pow^er has been variously broken, till its secular influence has become almost totaUy annihilated : and now, (1828,) in its last con- Fulsire agonies, it seeks restoration in Britain, by claiming a right to make or remodel our laws, sit on our benches of jus^ ticej and grasp or direct the sceptre of the prince ; that it may go out with strength renewed, from that country, the most potent in Europe, where it formerly had its firmest seat and highest authority ; and where it knows, if it once more get ascendancy, it will soon be in a condition to give its ovm laws to 9 bleeding, death wounded world. May the mercy of God jMrevent these evils, and the mighty power of His grace re- form and regenerate that church, that it may become as pure and as holy as it was when the Apostle of itie Gentiles wrote hb epistle to the church thai was in Rome :— ^" Beloved of God^ constituted saifUs,'*^:^^** Whose faith was spoken cf through- fnU the whole world,^'' — and " Whose obedience had come abroad unto aU men,"*^ And may it become illustrious in holi- ness, and reputable to the ends of the earth ! It was once pure and holy ; it may again become such. No genuine Pro- testant wishes its 'destruction. May it again become regene- rated, its stones revived from their rubbish, its priests clothed with salvation, its children shout aloud for joy; and the whole, as a polished temple, of the Lord, become ^ habitation of God, through the Spirit ! Amen, Amen. 2. But the Jewish spirit of sign-seeking, in its succession, is not wholly confined to the Romish Church : most Churches, whether found in Rome, in Paris, in Petersburgh, in Am- fiterdam$ in Great Britain, Lisbon, or Madrid, whatever the form of their worship may have been, and of what comr plexion soever their creed, have given no unequivocal proofs of this sign-seeking spirit — ^all have sought for power: — for rule and authority-^a power above gospel law, if not above the civil law : — and by this how many of our ancestors have been driven through Smithfield fires to heaven ! This is the bent, not only of National Churches, but of all others, where the body was numerous, and where their power of doing good had raised them to consequence in the land. Forgetting their heavenly strength, and that it was by grace they were saved, and by grace they stood; and that as theZot?e of God and A DI8COVR8S ON I COR. I. 22 — ^24. 221 man 'WW their foundation, so was Christ t&eir Head; have oiteR attempted to act, not as leaders, bat as rulers of the people ; in which they have had no countenance either from Christ or His Apostles. To all such Churches and peopley Christ ever has been a stumbling-block. Over Him, in His simplicity, purity, heavenly mindedness, and humility, they have stumbled, fallen, and have been broken. The image that they worshipped, being set up in the holy place, fell on the threshold of the porch of His tabernacle ; its arms, its hands, and its head, have been broken off: and still granting that again there may be a general apostacy, yet the tabernacle of God shall, though in a wilderness, be found among men. It has been remarked also, that when such Churches ob- tained jxywer, they became persecutors of others. This n^ust be granted as a general fact : but a most honourable excep- tion, in respect to the Englbh Episcopal Protestant Church, must be made. Its doctrines are the pure principles of the gospel, and its spirit the mild and benevolent spirit of Chris- tianity. And for 4iese> it stands ^t the head of all the Na- tional Churches on the earth. As a Church, it never perse- cuted cdnce it recovered from the dregs of Popery, and I be- lieve never wiU. . IL The representatives and successors of the ancient Greeks, who sought after wisdom, are they who, losing sight of the spirittudity of religion — knowing nothing or feeling nothing of communion with God — the witness of His Spirit, and the necessity of maintaining a daily walk with Him, and of having a powerful spiritual ministry— -endeavour to bring down religion to the ta^te of the world, and to find certain substitutes for all these things ;— oppose the preaching of Christ crucified, unless all His Work be confined to what He has done for us — without any reference to what He is to do in us. In such circumstances, the simple and forcible method of preaching the gospel soon degenerates — and rhetoric or orO' tory, is studied much more than divinity. A copious flow and elegance of language — words of splendid sound, imposing epithets, and striking figures and similes, are every where sought, in order to form harmonious sentences, and finely turned periods ; — a fustian language, misnamed oratory, is thus introduced into the Church of Christ; but when th^ 932 CHBIIT CRVCinBD : words of this are anal3rsed, they are found, howerer imtncally arranged, to be destitute of force ; so that a dozen of sadi expressions will labour in vain to produce one single impres- sive idea that can illuminate the understanding, correct the judgement, or persuade the conscience either to hate sii^ or love righteousness. How forcible are right words^ can never be applied to such sermons ; they may please the giddy and superficial, but they neither edify the saint, nor bring convic- tion into the bosom of the sinner. And what redounds to their reproach and discredit is, they are flowers meanly stolen Irom the gardens of others. When Moses was appointed to bring the church through the wilderness to the Promised Land, he saw the utter impos- sibility of it, unless God went with them. Moses well knew that it was utterly impossible to govern and sustain such a numerous people in such a place, without supernatural and miraculous assistance. God, therefore, promises that His presence shall go with thern^ and give them rest. Exod. zxiii. 14, dtc And on the fulfilment of this promise, the safety of Israel depended. The church of God is often now in such a state, that the full approbation of God cannot be manifested in it; and yet if His presence were wholly withdrawn, truth would fall in the streets, equity go backward, and the church become ex- tinct How strangely have the seeds of light and life been preserved, during the long, dark, and cold periods when error was triumphant, and the pure worship of God adulterated by the impurities of idolatry, and the thick darkness of su- perstition! This was by the presence of His endless mercy presenring His own truth, in circimistances in which He could not shew His full approbadon. He was with the church in the wUdemess, in its worst state, and preserved &e holy orades, kept alive the heavenly seeds, and afterwards shewed forth the glory of those designs,, which before He had concealed from mankind, by commissioning extraordinary men to adopt extraordinary means, in order to revive those seeds, and call the people back to first principles, and to that truth, the sight of which they had lost To this procedure of Divine mercy and kindness, we owe the present revival of religion in this land ; the greatest, the most powerful, and KOost diffusive, that has taken ]dace since the Apostolic timet. A DISCOURSE ON I COR. I. 22 2i. 223 A remval^ which continues to revive : at first, like the little cloud, no larger than a human hand ; but now overspread-* ing the heavens, and pouring out its fertilizing showers of truth, holiness, mercy, and charity, over both hemispheres of the earth. May its friends never corrupt it ; for, as to its enemies^ they can never prevail against it We have now seen who the Jews and Greeks were of the Apostle's time, and who may be considered their representU" lives and successors in the present day ; how the doctrine of Christ crttcified was a Stumbling-block to the one, and foolish' ness to the other. And that notwithstanding^ this doctrine ever was, and ever will be^ the power of God, to the salvation of all that believe. From this we may learn, that, to interest the power of God in the conviction and conversion of sinners, and the building up His church in righteousness and true ho- liness ; — to have His wisdom manifested not only in teaching' His ministers and people, but also in the various means and ways used by Him to teach, save, and defend them ; — and to preserve a holy people on the earth who shall be faithful to His truth ; — ^is to preach Christ crucified, and walk in His Mght ; as He alone is the Way^ the Tru^ and the Life : fot no man cometh unto the Father, but by Him ! Amen. There is yet another sejtse in which it may be said that these Jews and Greeks still have representatives in the Chris- tian church. 1. The. Jews well knew that God, had made a covenant with AbraJia/m and all hb posterity f taking him and them into His special protection, and giving them exceeding great and precious promises; and also eapuang circumcision as the sign of this covenant — and had commanded them to observe certain rites and ceremonies, to distinguish them from all other people, and preserve them from idolatry. It is true, that all these things had spiritual meanings and references, with which they intenneddled little, but believed their state was periectly safe as long as a well kept genealogy could shew them that they had Abraham for their father — that they had been circumcised the eighth day after their birth — and had conscientiously observed the ordinances of their law. Of tf spiritual religion, and a circumcision of the heart, they knew nothing, and would know nothing ; but depended wholly on those works of their laWf ibr justification and final admittance 18M CHRIST CRUCfFIED t kkUf eternd gloiy. In short, their religion was no religion of the heart, but one of rites and ceremonies. S. It is from this character and these pretensions of the ancient Jews being very similar to the character and preten- sions of many who profess themselves to be Christians, that we are justified in saying/ they have, even ncnv, their repre- sentatives in the Christian chvrch. There are multitudes of people who think all is right, if their creed be s(mnd : and of thisf whatsoever the creed may be, how few doubt ! This Bttion was once heathen ; but, by the mercy of God, it be- came Christian ."^^true religion being corrupted, the n&tion was afterwards Popt^A ; but became Pro^ton^. It is enough with many, that they are neither in their profession, nor in their form of vxyrship. Papal. They look, with the highest- respect, to the ancient Reformers ;-^they see LuUher and Calvin^ on the Continent ; Knox, in Scotland ; and Cranm^r^ in England ; and these have ^ey for iheir fathers. The ca- iechisms, creeds,- confessions of faith, tJid liturgies, or dtreC" tories, of theito eminent men, they have taken for their own ; and while they hold these, have no doubt of the soundness of the creed, and strict propriety of their mode of worship. And if they add to all this, a regular attendance on the means of grace, reverently hearing the word preached, and duly re- ceiving the holy sacrament, and being true and just in ^ their dealings ; they are fully persuaded they have nothing fiirther to do, and nothing to fear* No^ these, like the an- cient Jewish Pharisees, do make clean the outside: of the cup and platter ; and, so far, it is well and laudable : but is this enough ? Will not these acknowledge that they have sinned^ and come short of the glory of God ; — that they have come into the world with ai fallen, sinful no/tere— "-and that they cannot atone for the former, nor cleanse themselves from the latter T If, then, it required the death of Christ to make atonement for the sin of the world ; if it be impossible that the blood of bulls and goats should take away sin ; is it not equally impossible that the observance of religious rites and ceremonies should be effectual ? That no human perform- ance of any kind, how well soever it may be intentioned, can satbfy the demands of Divine justi^^e, for sins already com- mitted — nor can any thing but the blood of Jesus purge a guilty conscience, or cleanse a polluted soul. •* But God A Di8CODtt6£ ON 1 COR4 t* 2lSl~^^. 9S6f iotows we are imperfect and weak ; dierefor^ He accepts sincere^ in the stead of perfect obedieiice." But still, haye yon not sinned ? ^ Granted." Then how does it stand be- tween Dirine Justice and you ? ^^ Why, we must do the best we can ; ahd Gbd, for Christ's sake, w^H accept us : and in this way. Justice will hare no farther claim." You mean/ then, that you will io a pai% and Chrlftt will do ike rest! Alas, for you ! Such is the nature of sifii and the hoUness-of Chdf that it requires an infinitely meritorious sacrifice to jnnf e the slightest guiU. Your attadunent to your creeds ii it be sound, %nd your discharge of religious and social duties, may be good evidence of your sincerity ; and diat you are seeking God in His own way ; — ^but they cannot atom (oi what is past, cleanse your fallen heart, nor give you a tiUe tot the kingdom of glory. Heaven and earth have not been able to find out other ransom, sacrifice, or atonement for sin. Jesus alone, and Him crucified, is the Lamb of God, who takes away the sin of' the world. No outward thing call avail, no obedience can help, either to justify or sanctify. The soul must be regenerated— ^U guilt nmst be purged away, and the heart must be cleansed. ** But we have been regenerated, for we have been duly baptised." Baptism ii^ the sign of regeneration ; but it is not the thing .*— it is the outward and visible sign of an inward and spiritual grace. You must be horn ofwaier^ and of the spirit; Waier is the emblem of the spiritual washing ; but it is not the vmshing itself i^~4hat which is horn of the flesh is flesh; and that which is horn of the spirit is spirit^^is holy, pure, and heaven- ly. K your water baptism had been spiritual regeneration^ you would have a heart cleansed from all unrighteousnessy^^ free from pride^ wraths evil desires, had tempers, d&c But you who depend upon this circumcision of (he flesh, have not this ; and you know you never had it. Therefore you waqt the Blood that atones and purifies from all unrighteousness. Your having the Reformers for your fathers^-'^ha/pixsin for thl^ spd of your covenant — your attendande on church and sacro' ment, for the foundation cf your hope of glory — catt raise you no higher than Abrahatfi as their father — circumcision as ^ seal of their covenant — sacrifices and Ceremonies carefiiUy o^ered. and performed, as the foundation of their hope of the continuance of the Divine favour — did the ancient Jews/ On VOL* II. 29 236 CHBIBT CRUCIFIED : these things they depended ; on such things you, depend* They stumUed at Christ crucified^ as the only catonement for sin ; you stumble at the doctrine of Christ * dwelling in the heart hy faith — and at having the thcmghts of your hearts 'purified by the inspiration of His Holy Spirit^ so that you might perfect- ly love God, and worthily magnify His name. You^ and those Jews^ are precisely in the same state, morally confer- ed; and of ih&ntj you are accurate representaiives. Why then lire comparative infidels under the Gospel ? Go to God by fiedth in Clurist crucified. Plead the merit of His Passion and Death alone ; nor rest till you feel Him to be to you, the Power of God^ and the Wisdom of God, Honesty, jus- tice, integrity, and a strictly religious conduct, are all excel- lent, and are indispensable in the Christian character. But diey are not the Blood of Atonement-^the purifying infiip- ences of the Holy Ghost ; nor can they be Uieir suhstUutes. In general, in the persons of whom we speak, &ey are but the semblance and shades of those graces-^actt^icn^ and ouP- side ;— full, often, of pride, vain-glory, and self-seeking ; — they spring not from God as their Root But where the Atonem^ent is applied — the guilty conscience pardoned — the heart purified by faith ;~^there honesty, justice, integrity, a strictly religious conduct — in a word, the mind that was in Jesus, producing these fruits, and evidencing itself by love, joy, peace, long-sufiering, gentleness, goodness, fidelity, meek- ness, and temperance, the love of God, and the love of man, as the fruits of the Spirit ; — these spring up with energy and strength, and all produce their respective^ classes of effects, which prove them to be of God: and such as never yet sprang from any soul where Christ did not dwell by faith, and work by laoe. We may find representaiives of the Greeks of the same desoiplion. 1. Tfie ancient Greeks sought after wisdom^ and reckoned the preaching of the Cross foolishness. There is a considera- ble class in the Quistian church, who are thus embusied, and with the same feelings. As the gospel is to be preached es- pecially to the poor, it must be proclidmed in the utmost sim- plicity. It is a system of well attested facts ; — these should be fully stated: there is a grand system of doctrines, or teachings, built on these facts; — these should be clearly r A DISCOURSE ON I COR. K 22 — ^24. 22f7 pointed out : there is a corresponding line o{ practice deduci- ble from these facts and doctrines ; this should be powerfully- urged ; and urged too on the ground of the facts themselves : viz. That man had totally fallen from God, and is utterly unable to restore himself: — in his lapsed state he is not only wretched, but exposed to the bitter pains of an endless death.: — that God in His mercy has provided a ransom for his soul, for in His love He has sent His Son intp the world — Him in whom dwells all the fulness of the Godhead bodily : — that He suffered and died in his stead — and that through this Passion and Death there is a way made to the Holiest ; and that God, though infinitely just, can justify and save all them who be- lieve in Christ as crucified for them, and risen again for thc^ir justification ; — and that this is the only way in which God will s^ve man, make him happy here, and glorious to eternity. 2. But the representatives of the Greeks which I have par-' ticularly in view, and who, above all others, affect to seek after wisdom, boldly assert that, in the gospel scheme, as we take it, there is no wisdom : it is not only foolishness, but point blank injustice and cruelty, to cause an innocent person to suffer for the guilty. However this may appear to than, God has most positively declared it in that revelation which they cannot confute. A revelation that bears His image and likeness, and the authenticity of which He is daily seaUng by fulfilling those promises which have God's yea, and are Am^en in Him. The preaching of Christ, as dying, the just for the unjust, is that alone which God blesses yearly to the salvation of myriads ; and this doctrine, and none other, does He ever bless to the conversion and salvation of sinners. And we, who preach Christ crucified, defy these wise Greeks to shew, that God ever blesses the preaching of the contrary doctrine. By this alone are the drunkards, liars, sabbath-breakers, uii- clean, dishonest, and wicked of every class, converted from the error of their ways. By this preaching, those who were pests of society, and a scandal to man, have become honest, upright, decent, orderly, industrious, holy, and useful. In preaching to the heathen, this is the only doctrine by which they are affected, enlightened, changed, civilized ; and the brute or savage, changed into a man, answers the end of his being* and becomes a blessing to his fellows. If this be fool- 838 CHRIST CEUCIFIBD. isknesSf it is i^i foolishness of Qod whidi is wiser than man. It is that foolishness by which men become wise unto salra- tioii : — and wMle they learn an important creed, feel a deep and most beneficial change — ^a change which proves God is in the work ; for neither man nor angel can cause such to difier so essentially from their former selves* 3. Several vnse and benevolent GreekSf of this descriptioiiy have attempted to convert the heaihenf and especially the hr dians of North America^ by teaching them the arts of avilizor Hon, Satan, and the corrupt, untractable spirit of man, laugh all such endeavours to scorn. The savage can be civilized only by the gospel : and true religion and civilization always go hand in hand. 4. Again, 9uch Greeks as the above, l^y th^ utmost stress on human learning : nothing can be done without this : and, provided it be i^ learned ministry ^ no attention is paid to its usefulness. By ^leir leave, learning neither opens the eyes of the blind, nor converts souls. Even among ministers^ we do not alwa3rs find that the most learned are either the most holy or the most useful. Learning is good and useful in its pkce, if it be used only as a handmaid to religion ; but it pever did, and never can^ convert a souL In this respect also, ^e gospel of Jesus, fully and feithfully preached, is ^e power and wisdom of God, to the salvi^tion of all them that believe. Notwithstanding the contradiction of the obstinate and har- dened Jev>s^ and the ridicule of the proud and self-sufficient (jhreeks, we must proceed as we hi^ve done, to preach Christ crudfied ; as this is made, to all that obey ^he call, the power of God, and the wisdom of God. Therefore, unto Him that loved us, and washed us from our sins in His own blood, and hath made us kings and priests unto €k>d and His Father; to Him be glory and dominion, for ever and ever. Amen. SERMON XXVh DESIGN AND USE OF JEWISH SACRIFICES:— THAT OF CHRIST THE ONLY ATONEMENT. HEBREWS^ Chap. ix. 13, 14. 18w For if the blood of balls and of ^ta, and tbe ashes of a heifer q>rinkling the an- dean, sanctiiieth to the purificauon of the flesh : 14. How mach more shall the blood of Christ, who throt^h the Eternal Spirit ofl^ned himself withoot ^>ot to God, purge your conscience from dead works, to serve the living Godi There are certain ordinances of the Mosaic Law, to which the Apostle refers here, which should he noticed and explain- ed, hefore we can see the force of his reasoning, and the truth of his conclusion. I. The sacrificial ofierings of bulls and goats. n. What is called the ordinance of the red heifer, I. When God chose the Israelites to he a peculiar people, and to make them depositaries of Wia laws, which contained % reyelation of His will ; and, at least, a typical representation of what was in His detenmnation, necessary to he done, in order to. save the soids of men; He instituted living sacrifices of various kinds, which were to he of clean animals of a cer- tain age and the most perfect of their respective kinds ; and being brought by the offerer, to the altar or place of sacrifice, who after confessing his sins, his hands being laid on the head of the victim, he delivered them to the priests, who sle^ 290 DESIGN AND USE OF JEWISH SACRIFICES : and poured out the life-blood before the Lord, and sprinkling part of it on the altar ; the act was considered an atonement for the sin of the owner ; and shewed, that as he had forfeited his life, by having sinned against God, the merciful Judge had accepted the life of the animal instead of his ; and that, by the sprinkling of a part of the blood upon himself, he should con- sider himself dedicated to God^ and he should afterwards walk in newness of life ; Ivivin^ due respect to all the command- ments of His Creator. The most usual victims were the caw, the goat, and the sheep, with their young — calfs, kids, and lambs. These three kinds may be considered as comprised here under the general tenps of bulls, or calfs, and goats : though in many instances, the kid, the lamb, and the steer, are mentioned as the proper victims in specified cases. II. The ordinance of the red heifer was both singular and curious ; and was intended, no doubt, to typify the sacrifice of our blessed Lord ; and was probably chosen in opposition to an idolatrous superstition of the Egyptians. In this ordi- nance several curious particulars may be observed, — 1. Though males were generally preferred for sacrifice, yet here a female is ordered, in opposition to the Eg}^tian superstition, which h^ld cows sacred ; for they actually wor- shipped their great goddess Isis, under this form. 2. It was a red heifer ; for red bulls were, by the Egyptians, sacrificed to appease the evil demon JS/phon, worshipped among them. 3. This heifer was to be wilhout spot, not only being sound, and widiout any natural blemish, but without any mix' ture of colour ; for, among the Egyptians, if there were a single hair either white or black found on the animal, the sacrifice was marred. The spot in the Text may refer to the colour, — the blemish to any bodily imperfection in the animal. 4. It was to be one on which never yoke came. Because any animal which had been used for any common purpose was by universal consent, deemed unworthy and improper to be offered in sacrifice to God ; for not only the Hebrews, but the Egyptians, Greeks, and Romans, forbade the sacrifice of any kine that had been used for agricultural purposes. The Eg3T)tians borrowed their notions of sacrifice from the Patri- A DISCOURSX! ON H£ff. IX. 13, 14. 231 archs ; the Greeks from them ; the Romans from the Greeks: but the Hebrews had theirs immediately from God. No won* der, therefore, that there is a striking similarity in the reli- gious rites of all those nations. 6. The' heifer was to be slain, and her blood sprinkled seven times before the tabernacle by the priest 6. The body, with all the intestines and their contents, the skinj blood, ^c, were to be reduced to ashes, and while burn- ing, cedar*wood, hyssop, and scarlet, were to be thrown into the flame. 7. These ashes were to be carefully collected, and kept in a clean place, at a distance from the camp, for general use. 8. If any person had contracted any legal uncleanness,. by touching the deadf ot touching a person who had been mur^ der'ed, or a human bone, or a grav^, some of these ashes< were to be mixed with water, and sprinkled on the unclean person'; who, after having been thus sprinkled, and his clothes and body afterwards washed, was considered as clean ; — might not only mingle with society at large, but was fit to take part in any religious ordinance. d. The water in which those ashes were mixed, was caHed the water of purifying ; and as the ashes were carefully pre- served, there was always at hand a mode of purifying the un- clean ; and the preparation itself appears to have been looked on as a concentration of the essential properties of the red heifer, considered, as it should be, a real sin-offering : and te this mode of purifying, the people might continiially resort, with comparatively little expense, little trouble, and almost nd loss^f time : — and as there were many things by which legal pol- lution might be contracted, it was necessary to have always at hand, in all their dwellings, a mode of purifying at once conve-* nient and unexpensive. And we learn from the Text, that these ashes, mingled with water, and sprinkled on the unclean, and which sanctified to the purification of the flesh, were in<« tended to typify the Blood of Christ, which purges the con- science from dead works, to serve the living God : for, as without this sprinkling with the water of the sin-offering, the Levites were not fit to serve God in the wiWemess ; so, with-» out the sprinkling of the Blood of Christ, no conscience can be purged from dead works to serve the living God, See the whole ordinance concerning the red heifer. Numb* xix. 1 — ^2^ 238 PE8I0N AN0 USE OF JEWISH SACRIFICES : Bee ftiso Numb. viiL 6, 7. where this water is called rman ^ mey chataath, toattr of sin^ or water of the sinroffering ; shewing that the red heifer was considered a real sin-offering: and Compare the Text with 1 Pet. i. 19, where, in^ reference to this ordinance, the redemption of the soul is referred to the prei* cichis blood of Christy who, as a Lamb witkout bleniish and iDithout spot^ had offered Himself unto God, and entered in once into the holy place^ hatnng obtained eternal redemption for men. And see Lev. xyL 14 — 16, where the Mood of bulls and of goals, is represented not only as sprinkling the unclean to ike purifying of the flesh ; but, also, as being an atonement for the sins and transgressions of the people ; which places,- •ttffidently rindicate the assertion of the Apostle in the Text ilaring thus considered the Mosaic ordinances to which the Apostle refers in the Text ; and shewn that what he sayi^ of^ and attributes to them^ is a fair representation of what was intended by them in theif original institution ; I come now to consider his argument ; viz. Jf the blood of bulls and goatSf and the ashes of a heifer sprinJcling tkt imclean, sancti' jieth to the purification of the flesh; how much more shall tii4 blood ofChtisti whOf through the Eternal Spirit^ offered Himr self whhout spot to God, purge your conscience from dead work^ to serve the living God : with which we must collate what is said ch. x. 4, For, it is not possible thai the blood of bulls and of goats should take away sins : — However these sacrifices and ceremonies^ according to legal institutions, might sanctify to the purifying of the flesh, they could neither take away the guHt of sin, nor cleanse the «w2 from unrighte ousness. , From the whole, we learn that th^re are two subjects re- ferred to here, which appear to engross the principal attention of men : — 1. One of these we hear of pretty generally and always SEE. 2. The other is often a subject of discussiont but is very $eldom seen. 3. The former is with difficulty defined : and as it seems to subsist simply as a negation, can only be defined in refer ence to its effects* 4. The latter is a positive quality, and may be defined «t it^if, from its tendency. A Dl8COt/R8S om tikt. tX. 13, 14. ^ 6; The first is a poison which iafects the whole kumafi €anstitution4 6. The IcLst id Ui6 antidote to that poison, and though often exhibited^ is seldom applied, 7. The /r«i is sin : — the secondy salvation from it 8. As the first is every where seen and the last^ but seldom^ it is to be inferred, that the first predominates^ and that the last has but a limited and partial sway. Let us Endeavour to examine these two subjects. Sin, has been variously defined ; 'not in reference to itself as a principle, but as a negative quality ; yet producing posi' tive effects, demonstrative of its qualities^ and the necessary results of its agencyi Salvation is defined as a positive quality^ producing efiects which are fairly deducible from its natute and origin : which efiects prove its benign agency* The definition of ihie first is fotir-fold : — 1st. Any want of' conformity to the nature and will oi God : or, 2ndly. It is the ti^nsgression of the law of God : or^ 3rdly. It is to be defined from the terms used to exjHress it in the Old and New Testaments : in the Old, isem chatah, in the New Afutprtd : both derived from roots that signify to miss the mark : or, 4thly. According to Plato, sin is something both devoid . of number and measure ; m opposition to virtue, which he made to consist in harmony or musical numbers. Let us examine each of these definitions. 1. The first definition — want of conformity to the wUl and nature of God, cannot stand : for a ^tone, or tree, though both perfect in their kinds, ar^ not in ccmformity to the moral perfections of God. But if the definition be restrained to intelligent beings, endued with free agency, created under a particular law, wiUi powers adequate to its enactments, which powers they have in their free agency abused : the definition may stand in reference to the angels who kept not their first estate *, and to our first parents in Paradise, who abused theirs, and fell ofif from their dlegiance to God. Those being par- takers of the Divine Nature who had no written law but the nature and will of God, well understood and expressed,- whether intuitively, or by an oracular voice* VOL. II. 30 d, which refers to the na^ lure of sin, the extent of its devastations, and its fearful con^ sequences. Let us hear it speak :r— '' Cursed is every, one that continu* eth not in all things that are written in the book of the law to do them." Let us hear its declaration of its nature : — The carnal mind is not subject to the law of God, neither indeed can be. Let us hear it point out its dev^tations: — The whole world lieth in wickedness, and th^ wrath of God is revealed from heaven against all ungodliness and unrigh- teousness of men. And the termination is, The wicked shall be turned into heU, with all that forget God, Tiiere, their vxrrm djeth not, and the fire is not quenched. But cannot man raise himself out of this ruinous state ? No, for he is fallen — fallen from God, and has lost that image of God — righteousness and true holiness, in which he was ere* ated. In consequence, his wickedness became great in the earth ; he filled it with violence ; "for every imagination of his heart was only evil continually," But had he no redeem- ing quality, as the slang of novelists is ? No : there is no such power inherent in the human soul* All is darkness, insensibi* lity, and opposition to God and goodpess : — he is totally inr disposed to every good purpose, and incapable of every good work. He has sinned, and can neither undo what is done, nor make an atonement for the past, ^e is, in a word, guiUy ^nd sinful : yea, sold under sin* But if man be thus totally fiallen, sinfiil/ and helpless. How can he be judged ? How can he possibly be saved ? The first question may be answered in a few words : Aough man, in his fall, lost all his spiritual light, power, pmd life ; yet, to make him accountable for his own actions, and to bring him into a salvable state, a measure of Divine light, has been supematurally restored by Him who is the true Light, lightening every man thai cometh inio the world : and this I^ight shews him hia, ruined staie, and points out Him, through whom salvation comes. So fidlen is human nature, that without this Supernatural Light, none could be considered in a salvable state. This Light, uniting widi the light of Divine Revelation, points out the salvation of vrtdch I have A DISCOURSi^ ON HBB. IOC. 13, 14. 237 spoken : and th&t salvation comes by the person called Christy or the Messiaky in the Text But who is He of whom such great and wonderful things are spoken ? He is no less than God, manifested in the flesh I This is a most extraordinary case, into which even the angels desire to look. God might have been manifested in and through an angel, as He was in the patriarchsd times. An angelic nature, pure and holy, could be no disparagement to God ; for that spotless nature proceeded from Himself. God might have been manifested in the Jewish Tabernacle : that was a wooden portable temple, where a symbol of the Divine Presence was evident ; for there could be nothing morally impure in the innocent timbers and boards of which it was constructed ; — ^but for God to have been manifested in the fleshy — in that human nature that had fallen from, and rebelled Against, the Almighty Sovereign, was the most extreme of all cases, and the most extraordinary of all wonders and miracles ! Vet, such a manifestation, God found necessary : for, although the rites «nd saxmfices already explained were instituted by God Himself, yet He intended them to be considered as types ; for He ever shewed that it was not possible that the blood of bulls and goats should take away sin ;-^«-and hence, a body, hu man nature, was prepared for this Christ, when the time came that sacrifices, offering, and burnt-offering, and sacrifice for sin, should cease, as things in which God had never delighted; and that He, in whom God was well pleased, should be bom of a woman, and be made in the likeness of man ; and that in that man all the fulness of the Godhead bodily might dwell. But human nature, free from the infection of sin, must be provided : and how could such a corrupt source produce what is pure