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» ®ufte

TO THE

f^olg lEucfiarist.

HOLY EUCHARIST.

WILLIAM J. E. BENNETT, M.A.

W. J. CLEAVER, BAKER STREET, LONDOK

to "the faithful"

WHO ARE OB MAY BE

IN THE HOLY SACRAMENT OF THE EUCHARIST

WAITING FOB THEIR JOYFUL RESURRECTION

ONE WITH CHRI8T AND CHRIST ONE WITH THEM

THESE VOLUMES

ARE DEDICATED

NOT WITHOUT MANY

PRAYERS.

Service from btJguinnig-- ™- .

forth in our Prayer Books, and out of j
that service to develop and explain the j
several doctrines and usages of our holy
Church.

There is reason to believe that many
persons, at their first approach to the

PREFACE.

This little work is humbly intended as a
help to the better understanding and more
faithful use of the holy sacrament of the
Lord's Supper. The object has been to
take the whole course of the Eucharistic
Service from beginning to end, as set
forth in our Prayer Books, and out of
that service to develop and explain the
several doctrines and usages of our holy
Church.

There is reason to believe that many
persons, at their first approach to the

VI PREFACE.

altar, are ignorant of the exact character
of the service to which they come — some
looking upon it with a superstitious alarm,
others with apathy and coldness. One
great portion of the people keep away from
it altogether from a want of knowledge of
the meaning of the different prayers,
hymns, lessons, and other parts of the
service ; — another portion keep away from
a want of method in examining and pre-
paring themselves for that holy commu-
nion; — while again, even among those
who are communicants, there is very fre-
quently a violation of the order with which
that holy service should be conducted,
from a want of thought and consideration
of the very high and exalted privileges
therein conveyed.

These two volumes were written to
supply a remedy for these evils. In the
first, intended for private use, is set forth
a course of preparation and self-examina-

PREFACE.

Vll

tion. In the two first chapters, the
" Warning" and " Exhortation," as given
in the Prayer Book, are analised and
explained, and these are followed up by
prayers and meditations.

It is not meant that every prayer and
meditation should be used at every time of
communion, but (as may be seen at p. 315)
they are merely put before such persons
as may need some little help in their de-
votions from want of habit or facility in
using private prayer to Almighty God.
Much harm is done by encumbering the
service with multitudinous preparation.
One of the series of prayers well-used and
thought upon, would be more advan-
tageous than one for every day hastily
hurried over ; — but this must be left to the
devotional spirit and to the circumstances
of each communicant.

With regard to the second volume,
which is intended to be used in the

VU1 PREFACE.

Church, its principal feature is, a close
direction to the communicant as to the
meaning of the various parts of the ser-
vice as it proceeds, showing the antiquity
of the ritual, the peculiar beauty of the
prayers, the significancy of the ceremo-
nies, the doctrines inferred; and, above
all, a personal direction all through the
eervice, as to the way in which the com-
municant should be occcupied, together
with the reasons of all that is to be said
and done. One thing has been parti-
cularly observed— an occupation for the
communicant in that portion of the ser-
vice, which is generally and of necessity
attended with much waiting of time,
namely, the period of distributing the holy
elements. For this portion of the service,
certain passages of Scripture, and other
suitable subjects of meditation, are pointed
out

There is one thing upon which I would

PREFACE.

remark with very great satisfaction and
thankfulness. It is the peculiarity of
division in regard to the Pre-Communion.
In all other books of this nature that I
have met with, the Pre-Communion has
been made to terminate with the Nicene
Creed, that is to say, the people being
non-communicants have been directed to
go out of church immediately after the
sermon, thus passing by all the sentences
of the offertory, and the prayer for the
Church militant. The reader will not fail
to observe that in this work, the congre-
gation are considered as not going out of
church until they have made their alms,
and the alms have been offered by the
priest on the holy table, and the prayer
for the Church militant has been said.
See p. 202, vol. n.

Now it so happens that while the very
last sheet of this work was in the press, a
pastoral letter from our diocesan was re-

X PREFACE.

ceived, in which the clergy are directed to
observe the exact division of the service
which I have here advocated. This pas-
toral letter refers to a collection of alms
to be made for the Colonial Bishops'
Fund. Our Bishop expresses his desire
in the following terms : —

"After the sermon, let the offertory
sentences be read from the communion
table, not omitting those which instruct
them that are taught in the word to mi-
nister unto them that teach in all good
things. Whilst these sentences are being
read, let the churchwardens, or other per-
sons appointed for that purpose, collect
the offerings of the people, and bring them
to the minister, to be by him humbly pre-
sented and placed upon the holy table.
Let him, then, proceed with the prayer
for the Church militant, and with the
remainder of the service according to the
Rubric* This revival of the ancient prac-

tice of our Church, has been attempted in
several parishes with pvat success.""

Now, thia pastoral direction from our
diocesan, so aptly fitting in with the divi-
sion of the service advocated in this work,
certainly does strengthen and confirm the
previous views entertained. The only
thing that was lacking is now supplied — -
episcopal sanction fur the reeical of a truly
Catholic, spiritual, and certainly " ancient
practice." We may safely trust, that ere
long this practice will he general.

I commend this little work with prayer
to the blessing of God, through Jesus
Christ our Lord.

TABLE OF CONTENTS.

Volume t{)E JftrSt.

CHAl-TEK L

IVpjiotiUhiii -

Ltc!s!.r!'Hi" i]i>]'i."j1.iiin

Wnriliv rocking

Self-esiwiinutiuu

Tin 1 [■■ikiicm .;ii>'L L k-il -

The topnoflunt named

Tin? ivnviTing tonirnritrl

it,

CHAl'l'EH II.

Tin, invitation from Gnrt

XIV CONTENTS.

Unldndness of those who refuse -
Excuses answered
Three reasons for giving heed to it
Prayer of the clergy for the obstinate

PAGE

. 60

- 65

- 77

- 92

CHAPTER III.
meditations, 8criptubbs, pbayhbs.

Fiest Meditation.

An argument ...

Christ our Passover, a Scripture
Second Meditation.

State of man by nature

The two Adams, a Scripture -
Tuimo Meditation.

State of man by the law

Law and the Gospel, a Scripture
Fouetb Meditation.

Sins of habit

Wilful sinners, a Scripture -
Fifth Meditation.

Sins of temptation ...

A Scripture ...

Sixth Meditation.

Graces of the Gospel

A Scripture ...

97
106

115
127

187
151

164
179

206
224

241
256

CONTENTS.

Seventh Meditation.

Heavenly-mindedness

PAGE

- 282

Heaven and Hell, a Scripture

- 300

CHAPTER IV.

THE EXAMINATION.

Frequency of Communion

- 314

Questions. — Duly to God

- 322

Duty to our neighbour

- 332

Special duties

- 338

Duty to ourselves -

- 344

A penitential exercise -

•

- 350

■

• /

CHAPTER I.

THE WARNING.

In all matters relating to the worship of
Almighty God, even nature, but more espe-
cially revelation, tells us that we must never
approach the Divine Presence but with a
mind spiritually alive to the holiness and the
awfulness of the duty in which we are en-
gaged. The very setting foot within the pre-
cincts of God's house must not be done with-
out some thought of what that God is whose
house we enter —

" Keep thy foot when thou goest to the
house of God, and be more ready to hear than
to give the sacrifice of fools, for they consider
not that they do evil. Be not rash with thy
month, and let not thine heart be hasty to utter
anything before God, for God is in heaven and

CHAPTER L

■■>■■ l^ h -*j- Dhne F~ae9w iac -wHl »
, :_i ,pHTBs3" a£i* k. Bis ii'jjjais** Hit i^

*X^e «^»T «fC3i^ i« Taib. iit m*.

^ ^h,- ^i i j'fr* iff—it. U- i*« e^

2 THE WARNING.

thou upon earth, therefore let thy words be
few." (Eccl. v. 1, 2.)

If this be the case generally, much more must
it be the case in that peculiar and solemn duty
which is the badge of the Christian man's
profession — the Communion of the Lord's
Supper,

" Draw not nigh hither. Put off thy shoes
from off thy feet, for the place whereon thou
standest is holy ground" (Exod. iii. 5.)

This was said by Jehovah to his servant
Moses, when he was approaching the burning
bush. And so would Christ say to the dis-
ciple who would approach his holy altar —
draw not nigh hither before thou hast put off
thy shoes — put off thy carnal and worldly
ways of thinking, put off thy lusts and pas-
sions, put off thy envyings and jealousies —
prepare thyself-— this is God's more peculiar
presence — the holy of holies — the Shecinah —
it is the body and blood of the incarnate Son
of God — " verily and indeed taken and re-
ceived by the faithful."

THE WARNING. 3

But this principle .of preparation is more
specially set forth in Scripture in the follow-
ing places.

First, in the delivery of the law on Mount
Sinai. Three days' warning was given by
Moses, in order that the people might be
ready to hear God speak.

" And Moses went down from . the Mount
unto the people, and sanctified the people.
And they washed their clothes. And he said
unto the people, be ready against the third
day." (Exod. xix. 14, 15.)

Again, in the preparation of the Passover.
Four days' preparation was commanded, as
follows.

" Speak ye unto all the congregation of
Israel, saying, In the tenth day of this
month they shall take to them every man a
lamb

" And ye shall keep it up until the fourteenth
day of the same month" (Exod. xii. 3-6.)

Again, in the renewal of the same most
holy rite in the days of Hezekiah, the tone of

4 THE WARNING.

preparation is very remarkable, the care and
anxiety of the king that all the people should
be duly sanctified.

" The king had taken counsel, and his
princes and all the congregation in Jerusalem,
to keep the Passover in the second month ; for
they could not keep it at that time, because the
priests had not sanctified themselves suffici-
ently:' (2 Chron. xxx. 2, 3.)

And then, because some of the people who
assembled had inadvertently eaten of the
Passover without the legal cleansing, he prays
for them to be forgiven, signifying at the
same time, that though God might pardon
the deficiency of their fulfilling the external
law, yet he would certainly expect a prepara-
tion of the heart.

" For a multitude of the people, even many
of Ephraim and Manasseh, Issachar and Ze~
bulun, had not cleansed themselves, yet did
they eat the Passover, otherwise than it was
written. But Hezekiah prayed for them, say-
ing, the good Lord pardon every one, that

THE WARNING. 5

prepareth his heart to seek God, the Lord God
of his Fathers, though he be not cleansed ac-
cording to the purification of the sanctuary?
(2 Chron. xxx. 18, 19.)

It is then upon these Scripture principles,
and from these precedents, that the Church
holds out to her people the duty of prepara-
tion before a communion*in the Lord's Supper.
In the Catechism, to the question " What is
required of those who come to the Lord's
Supper ?" she makes answer — " To examine
themselves whether they repent them truly of
their former sins, stedfastly purposing to lead
a new life, have a lively faith in God's mercy
through Christ, with a thankful remembrance
of his death, and be in charity with all men ;"
and to the minister when he gives warning of
any day to be fixed as a day of communion,
she commands certain notices to be read, in
which the same duty is more explicitly and
fully laid down, in order that none may pre-
sume to approach God's holy altar with heed-
less or irreverent minds. Whether Christians

b 2

6 THE WARNING.

be communicants only once a month, or hap-
pily every week, still it is the same duty, and
the same voice of warning —

" Prepare your hearts unto the Lord."

(1 Sam. vii. 3.)

These things being understood and acknow-
ledged, as indeed they cannot fail to be, we
cannot do better than follow the order of our
Church, and take for our first consideration
those topics of warning which she sets before
the communicant in her Book of Common
Prayer. Let us take this warning step by
step, first reading over the words carefully,
and then at each break or division of the sub-
ject, pause for the sake of meditation and re-
flection.

On the Sunday or Holy-day preceding, the
minister of God stands forth the messenger
and herald of his divine Master, even as John
the Baptist, the forerunner and preparer of
the way. He bids the people to get ready,
to make straight their paths, to gird up their

THE WARNING. 7

loins, for the kingdom of heaven is at hand.
The Church directs the minister thus.*

f When the Minister giveth warn-
ing for the celebration of the
holy Communion, {which he
shall always do upon the Sun-
day, or some Holy-day, imme-
diately preceding) after the
Sermon or Homily ended 9 he
shall read this Exhortation fol-
lowing.
And then the exhortation follows.

Dearly beloved, on — day next
I purpose, through God's assist-
ance, to administer to all such as
shall be religiously and devoutly
disposed, the most comfortable
Sacrament of the Body and Blood

* When the addresses of the minister are delivered in
the congregation, the people ought not to sit down,
but respectfully to stand.

8 THE WARNING.

of Christ ; to be by them received
in remembrance of his meritori-
ous Cross and Passion ; whereby-
alone we obtain remission of our
sins, and are made partakers of
the kingdom of heaven.

Wherefore it is our duty to
render most humble and hearty
thanks to Almighty God our
heavenly Father, for that he hath
given his Son our Saviour Jesus
Christy not only to die for us,
but also to be our spiritual food
and sustenance in that holy Sa-
crament.

Before we go further, let us stop according
to our plan, and consider carefully what is
here involved.

1. Those only are invited who are " re-
Ugiously and devoutly disposed"

2. We are reminded of " the meritorious
Cross."

THE WARNING, y

3. We are to " give humble and hearty
thanks to Almighty God our Hea-
venly Father."
1. We must be religiously and devoutly dis-
posed. This surely must be evident. Who
ejse could presume to come ? Pearls are not
to be cast before swine. The ground, and the
only ground upon which the seed of the
Gospel can possibly be sown, is a religious
disposition. It is true that however religious
our disposition be, if it end there, if it shew
not itself in fruits, it will be useless ; but still
there must be a disposition. Hearty desires
and firm resolves may indeed be overcome in
the hour of temptation ; but without hearty
desires and firm resolves, what actions can
there be of Christianity ? There must at least
be a disposition to obey God, a wish to be
God's good servant. To those who have no
such wish, the invitation does not apply ; but
to those who have it, who cry out to God with
the jailor at Philippi, " What must I do to be
saved ?" — to those who say :

10 THE WARNING.

" As the hart panteth after the water-brooks,
so panteth my soul after thee, God. My
soul thirsteth for God, for the living God:
when shall I come and appear before God?"
(Psalm xlii. 1, 2.)

To these, saith God, in the prophet Isaiah.

" Ho, every one that thirsteth, come ye to the
waters, and he that hath no money ; come ye,
buy, and eat ; yea, come, buy wine and milk
without money and without price." (Isaiah,
lv. 1.)

2. The invitation reminds us of " the me-
ritorious Cross" There was a common error
at one time, and there is still among the Ro-
manists, that a man could save himself; that
by dint of a severe and strict obedience to the
laws of God, we could entitle ourselves to
salvation, and claim it as a right. Nay, what
is more absurd still, — that if we should fail in
one or two things, yet if we could but succeed
in one or two other things, all would be well.
Hence grew up the doctrine of works of su-
l>ererogation, and it was particularly applied

THE WARNING. 1 1

to the Lord's Supper, called by Romanists
" the Mass." So many masses were to be
said. Money was paid by dead men to priests
to say masses for the repose of their souls ; as
though this bare action performed involved a
merit, and God's wrath could be appeased by
man's intercession.

But wherefore then " the meritorious Cross"
whereby alone we obtain remission of sins ?

Ever think, then, O Christian, that when
you are invited to God's holy table, your
going there will bring you no merit. It is
right that you go. It is your bounden duty
to go, and woe unto you if you refuse to go ;
but it is not meritorious.

The work of salvation belonged alone to
Jesus Christ; our work is to remember his
meritorious cross and passion.

There is no merit in our own prayers, or
our own obedience ; no merit in the interces-
sion of saints or the mediation of angels ; no
merit in Aves, or Creeds, or Pater Nosters ;
no merit in relics, and penances, and fasts —

12 THE WARNING.

we obtain remission of our sins, and are made
partakers of the kingdom of heaven, solely
and only, by

" The meritorious Cross/'

3. The invitation reminds us that we must
" give humble and hearty thanks to Almighty
God, our Heavenly FatJier"

The whole service is one of thanksgiving.
For this, it is called by that express name,
" The Eucharist" or " giving of thanks."
Jesus gave thanks when he brake the bread ;
we must give thanks when we eat the bread.
It is called by St. Paul " the cup of blessing."
Bless God we must for his mercy and his love,
who enables us thus gladly to approach him ;
not like the nine lepers, when we have re-
ceived our cure at Jesus' hands, go away, and
straightway forget him, but like the one who
was a Samaritan, return to give glory to God,
and thanks to Jesus.

Humble must our thanks be because of our
unworthincAs.

THE WARNING. 13

Hearty must our thanks be because of the
gn> allien uf the blessing.

We must not consider the office as oi' a
melancholy character, as of a penitential and
gloomy spirit, as requiring tears, and lamenta-
tion, and fasting. Many people do so, ami so
look upon it with a superstitious dread. It
is not so. It is of a joyous character, a feast
oi' glad tidings, a feast of praise and glory to
God.

" By him, therefore, let us offer the sacri-
fice of praise to God continually, that is, the
fruit of our lips, giving thanks to his name."
(Hebrews, xiii. 15.)

But the invitation goes on thus :
Which being so divine and com-
fortable a thing to them who
receive it worthily, and so dan-
gerous to thein that will presume
to receive it unworthily; my
duty is to exhort you in the
mean season to consider the dig-

14 THE WARNING.

nity of that holy mystery, and
the great peril of the unworthy
receiving thereof; and so to
search and examine your own
consciences (and that not lightly,
and after the manner of dissem-
blers with God ; but so) that ye
may come holy and clean to such
a heavenly Feast, in the mar-
riage-garment required by God
in holy Scripture, and be re-
ceived as worthy partakers of
that holy Table.

The herald of the sacred mysteries is a
faithful herald. He conceals nothing. Though
anxious to bring many guests to his Master's
table, still he would not bring them under any
deception. Though he speaks with great joy
of the dignity, yet he speaks with great cau-
tion of the peril Though he speaks of the
comfort which the holy feast will give to some,
yet he also throws out a hint of the danger

THE WARNING. 15

which it may bring to others. Let us give
heed to this.

1. First he speaks of worthiness and un-
worthiness.

2. And secondly he speaks of " examin-
ing our consciences.

1 . But what is worthily receiving the Lord's
Supper, and what is unworthily receiving the
Lord's Supper ? Some people seem to think,
or say they think, that they must be absolutely
free from every taint of sin. They say that
they are not " good enough" to communicate ;
that it would be presumptuous in such sinners
as they are to presume to approach the Lord's
table; that they must wait until they can
shake off their worldly business, and their
cares, and their bad temper, and their troubled
mind. When the world runs smoothly with
them, then they will communicate, but as yet
they are not fit. What a great and serious
mistake all this is! We are indeed told to
" be perfect even as our Father which is in
heaven is perfect" (Matt. v. 48); and St.

THE WARNING.

Peter tells us, " but as he which hath called
you is holy, so be ye holy in all manner of con-
versation* Because it is written be ye holy,
for lam holy." (1 Peter i. 15, 16.) And it
is unquestionably the duty of every Christian
to strive to attain this perfection, to strive to
possess this holiness. But we shall never with
all our striving attain unto it; we may set
down such and such points as constituting
perfection, but when we have attained those
points, there are others beyond them which we
never saw before. If we say that we are
perfect, we say that we have no sin ; but " if
we say that we have no sin, we deceive our-
selves, and the truth is not in us." Can we be
free from the infirmities, diseases, wants, and
imperfections of every shade and hue which
belong to our nature, and are inseparable from
our nature ? If we can, then we are angels,
and no longer men ; but if we cannot, then
what a mockery to say, " I will wait until I
am so." No ; if we consider the subject with
the slightest degree of serious thought, we

THE WARNING. 17

shall be sure to find, that for any human
being to be perfect, sinless, and without
stain, and in that sense " worthily" to receive
the sacrament of the Lord's Supper is an
impossible thing. It was never imagined
by the Divine Founder of it to be so, never
contemplated by the Church to be so; for
look at the whole course of the service* and
you will find a continual reference to our
sinful and imperfect state at the very moment
of its celebration. In one of the prayers, we
find this expression : " We do not presume to
come to this thy table, O Lord, trusting in our
own righteousness." Again, "We are not
worthy to gather up the crumbs under thy
table." In another prayer, "Although we be
unworthy through our manifold sins to offer
unto thee any sacrifice." Besides, the great
principle of "confession" with which it sets
out, and of " absolution," — and yet all this
coupled with another of the prayers wherein
we kneel down before God and say, "We
most heartily thank thee for that thou dost

c 2

THE WARNING.

vouchsafe to feed us who have duly received
these holy mysteries." So that being " «»-
worthy to receive them is not incompatible
with receiving them "dtdy;" and therefore
the natural imperfection which must adhere
to all our lives and actions does not render us
unworthy communicants, in the sense of the
warning held out in the invitation.

What then does it mean ? Let us look to
the eleventh chapter of the first Epistle to the
Corinthians, and some light will be thrown
upon the meaning. "When ye come together
into one place, this is not to eat the Lord's
Supper ; for in eating every one taketh before
other his own supper, and one is hungry,
another is drunken." And then after alluding
to the first institution of it by our Lord, he
concludes : " Wherefore whosoever shall cat
this bread, and drink this cup of the Lord
unworthily, shall be guilty of the body and
blood of the Lord; but let a man examine
himself, and so let him eat of that bread and
drink of that cup, for he that eateth and

THE WARNING.

drinketh unworthily, eateth and drinketh dam-
nation to himself, not discerning the Lord's
body? It is evident from this, that the " eat-
ing and drinking unworthily" in the latter
clause, must he referred to heing "hungry
and drunken " in the former clause, and that
the essence and spirit of the unworthiness
consists in the expression — " not discerning
the Lord's body" If we come to the Lord's
Supper, as those Corinthians did, as to a com-
mon meal, in a state of thoughtless levity,
without any reference to the object of the
institution, — merely to satisfy our carnal ap-
petites, — surely that would indeed be eating
and drinking unworthily. They had a com-
mon and geaeral meal, called the Agape or
Love Feast, at which they all sat down and
partook profusely and inconsiderately, with a
total perversion of the meaning of the holy
rite. Scenes of riot and debauchery took
place. In the bread and wine they no longer
discerned the Lord's body. Of course, there-
fore, they ate and drank their own damnation.

vouchsafe to feed '

these holy myster

nmrthf to receiv

with receiving th

the natural impcr

to all our lives am*

unworthy conunui

i warning held out J

What then ■!'"■'

,!„■ eleventh i.'hupi

Corinthians, and

upon the meaning-

into ■ P 1

Supper j to i
■

THE WARNING. 21

" But let a man examine himself, and so let a
man eat of that bread, and drink of that cup."
But the great point is to be sincere in this
examination, to be no " dissembler with God."
" Woe unto you Scribes and Pharisees," said
our blessed Lord, "because ye make clean
the outakle of the cop and of the platter, and
leave the inside fall of extortion and excess."
— " Woe unto yon Scribes and Pharisees,
Hypocrites, *— tSuembter* with God. He
that pares off the sear which has grown upon
bis ■«■!, cores it not, — another scar quickly
fonas; bat be that takes the knife, and digs
deep ■ ! ■■ into the soaree and root of the
sear and wound together.
:'-- ItenM of &e tnta*A icjt-

- WaKia W M md liyiuJy,"

fcweej* the Lout* dili-
:A litt ftgry sswuVat «a
>z m wane aeeret pfaee.
.r lA xzi ***. S*

20 THE WARNING.

But of this, we of the present day, in our
present calm and dignified manner of its cele-
bration, cannot be guilty. All we have to do
is, at the time to discern the Lord's body, to
remember and bear in mind the object of the
institution, the body broken for our sins, the
blood in which our souls are to be washed ;
to approach with a serious and intent mind,
to have about us repentance for sin and faith
in the Cross, not wilfully to do despite to
God's Holy Spirit; and. then, whatever our
sins may have been, or whatever our imperfect
state may be, we shall be perfectly secure in
our communion. However "unworthy" we
be, we still shall eat and drink "worthily?
and God will accept us, and the Holy Spirit
will bless us.

2. But now we come to the question. How
is this to be done ? And the invitation tells
us — "By examining cur consciences, and that
not lightly, and after the manner of dissem-
blers with God? — just agreeing with that
passage of 1 Cor. xi. which we quoted above —

THE WARNING. 21

" But let a man examine himself, and bo let a
man eat of that bread, and drink of that c

But the great point is to he sincere in this
examination, to be no " dissembler williGud."
" Woe unto yon Scribes ami Pharisees," said
our blessed Lord, " because ye make clean
the outside of the cup and of the platter, and
leave the inside full of extortion and exec
— " Woe unto you Scribes and Pharisees,
Hypocrites, " — dissemblers with God.
that pares off the scar which has grown upon
his wound, cures it not,— another sear quickly
forma ; but he that takes Ihe knife, and dig?
deep down into the source and root of the
mischief, cures both scar and wound together.
'I'll ere fore, says the herald of the sacred mys-
teries, "Examine your consciences nnilii/liili/."
Search and examine. Sweep the house dili-
gently, until you find the very smallest sin
that may be lurking io some secret place.
Then will you come, holy and clean. Not
holy and clean altogether, but holy and clean
o garment provided for you,—

22 THE WARNING.

the righteousness of Christ. And this reminds
us, on the one hand, that as in that parable,
he who had not the wedding garment was cast
out into outer darkness, where was wailing
and gnashing of teeth ; so all they who did
put it on, were admitted in all the full privi-
lege of guests to the heavenly banquet. The
wedding garment is, in one sense, Repentance;
— in another, Faith; — another, Love; — but,
above all, and cementing all together, and
binding into one united mass, Sincerity. So
shall we come worthily, though unworthy,
and be received with joy, though sinners.

After thus setting forth in general terms
the leading features of this holy sacrament, —
its object, — its dignity, — its blessing, — and its
peril, — the Church next proceeds to the de-
tails of that preparation which she requires of
her devout communicants. The wedding gar-
ment must be put on, — but how ? Examina-
tion must be made, — but by what rule? We
must come holy and clean, — but wherewithal
shall we be cleansed ?

THE WARNING* 23

There are evidently three sorts of persons
who may be listening at the time the herald
makes proclamation of the sacred mysteries :
1. The Penitent; 2. The Impenitent; and
3. Those who are neither penitent, nor yet
impenitent, but wavering. • To these three
classes the herald speaks; — and first, to the
Penitent, in these words :

The way and means thereto is;
First, to examine your lives and
conversations by the rule of God's
commandments; and whereinso-
ever ye shall perceive yourselves
to have offended, either by will,
word, or deed, there to bewail
your own sinfulness, and to con-
fess yourselves to Almighty God,
with full purpose of amendment
of life. And if ye shall perceive
your offences to be such as are
not only against God, but also
against your neighbours; then

24 THE WARNING.

ye shall reconcile yourselves
unto them; being ready to make
restitution and satisfaction, ac-
cording to the uttermost^ of your
powers, for all injuries and
wrongs done by you to any
other ; and being likewise ready
to forgive others that have of-
fended you, as ye would have
forgiveness of your offences at
God's hand: for otherwise, the
receiving of the holy Commu-
nion doth nothing else but in-
crease your damnation.

In this we find five things to be done.

1. Examination; — and then, arising from
and flowing out of it —

2. Contrition.

3. Confession.

4. Amendment,

5. Reconciliation.

Let us consider each of these subjects briefly.

THE WARNING. 25

L Examination. We spoke before of this,
when considering the words — " Search and
examine your own consciences." There the
duty was laid down as to be done "not lightly,
and after the manner of dissemblers with God."
Now, however, we go forward, and give the
rule by which the examination is to be car-
ried on. The rule is, — "God's Command-
ments."

The word examination is derived from the
Latin examen, which signifies the tongue or
needle of a balance. It is that point upon
which the scale turns, and shows the weight
or measurement of the thing subjected to it.
By bearing this in mind, we shall more readily
see what is meant, when we speak of examin-
ing our lives by the rule of God's command-
ments. The Law of God is to be that by
which we shall weigh or balance all our ac-
tions. Nothing is to be pronounced good or
holy until it is hung up and tried by that
examen ; and according as that examen leans
this way or that way, so is our life or actions

26 THE WARNING.

to be called good or holy, evil or unholy. But
it happens that there is another examen, by
which men are fond of trying their lives, in
addition to, and sometimes in opposition to,
the examen of God's commandments. The
world has a certain examen of its own, and
pronounces, by a false pointing, many things
to be lawful ; and not only lawful, but praise-
worthy, in the direct teeth of God's command-
ments. For instance, fornication and murder.
Not absolutely under those broad and fearful
names, but under the gentler names of gal-
lantry and duelling. So that if a fornicator
were to try himself by the examen of the
world, he would go to the sacrament of the
Lord's Supper undisturbed; or if a duellist
were to look upon the deed of blood with
which his hand was stained, according to men
he would feel no compunction; — rather the
contrary ; — for the index of the world would
point to Praise. But either of these criminals
putting themselves into the scale of God's
commandments, and then looking at the exa-

THE WARNING. 27

men, would find themselves with a broad and
not-to-be-mistaken line under the curse of
their Creator, and so would have to flee from
the holy mysteries as fallen outcasts. " Woe
unto them" saith the prophet, " that call evil
gooa\ and good evil, that put darkness for
light, and light for darkness, that put bitter
for sweet, and sweet for bitter," (Isaiah v. 20),
that is, that alter the.examen of God's word,
and woe unto them that try their lives by this
false balance, " wise in their own eyes, and
prudent in their own sight." The herald spe-
cially tells you to give heed not to what man
says, but solely to what God says,

" Wherewithal shall a young man cleanse
his way?. Even by ruling himself according

to THY WORD." (Ps. Cxix. 9.)

But arising and flowing out of this examina-
tion, we have secondly to consider contrition.
Having established the rule or examen, God's
word, what will be the consequence ? " We
shall be weighed in the balance and found
wanting." We shall set on one side what God

28 THE WARNING.

demands, and on the other side what we have
done, and we shall directly perceive in how
many things we have offended, "either in
will, word, or deed;" sometimes in the two
latter, but assuredly in the former. If we
have been saved from positive transgression
in deed, if we have by God's grace kept our
mouth as it were with a bridle, and so our'
words have not been sinful, yet where is the
man who for a single day can pronounce of
the will, that he has been pure and righteous
altogether.

" We may delight in the law of God after
the inward man, btU we shall see another law
in our members warring against the law of
our mind, and bringing us into captivity to the
law of sin, which is in our members. (Rom.
vii. 22, 23.)

And sometimes it may. happen, on the con-
trary side, that we may have a good will sud-
denly stirred up within us, and then find our-
selves deficient in the performance of it, as
St. Paul says in another place : " To will is

THE WARNING. 29

present with me, but how to perform that which
is good I find not." (Bom. vii. 18.)

So that being in this state — of necessity in
this state — all of us falling short of the glory
of God, wretched men that we are, what is to
be done ? Bewail our own sinfulness.

This. David did. "i" am weary with my
groaning; all the night make I my bed to
swim: I water my couch with my tears.
Mine eye is consumed because of grief."
(Psalm vi. 6, 7.)

This Peter did, when having fallen from
his faith, he denied his Lord, and said, " I
know not the man." He soon was smitten
down with sorrow, and " went out and wept
bitterly r (Matt. xxvi. 75.)

So let it be with us. Lamentation must
needs come forth from a broken and contrite
heart.

He that has offended one who dearly loves
him, must needs have sorrow. But God loves
us dearly. Shall we then offend him, wound
him, crucify him afresh with our disobedience

D 2

30 THE WARNING.

and sin, and when wc perceive it, still pass on
with obdurate hearts, and think of it as of no
consequence ? — Surely not. Then let us be-
wail our sinfulness, remembering that a broken
and a contrite heart God will not despise.

3. But, side by side with contrition, stands
in the penitent heart confession.

Some would hide their sins, as Adam and
Eve, who " hid themselves from the presence
of the Lord God among the trees of the gar-
den? (Gen. iii. 8.)

Some would deny their sins, as Sarah,
" who denied," when the angel reproved her
for laughing, " and said, I laughed not."
(Gen. xviii. 15.)

Some would excuse their sins, as those un-
righteous men, who, when accused by their
Lord of neglecting the duties of charity, re-
plied, " When saw we thee an hungred, or
athirst, or a stranger, or naked, or sick, or in
prison, and did not minister unto thee"
(Matt. xxv. 44.)

Some would pass by all consideration of

THE WABNING. 31

themselves, as involving an unpleasant task,
and would congratulate themselves as being
(however bad) still somewhat better than
others ; as the Pharisee, who exclaimed with
very great satisfaction, " God, I thank thee
that I am not as other men are." (Luke xviii.

But not so for the penitent Christian. He
must repeat his sins, count them over, speak
them out before God, aggravate them even
with shame and discomfiture to himself; not
that their burden may be shifted from himself
to others, or that he may " dissemble and cloke
them before the face of Almighty God, but
confess them with an humble, lowly, penitent,
and obedient heart." This was David's plan.

" Have mercy upon me, O God, after thy
great goodness, according to the multitude of
thy mercies do away mine offences, wash me
thoroughly from my wickedness, and cleanse
me from my sin, for I acknowledge my faults,
and my sin is ever before me" (Psalm li. 1-3.)

4. But even yet we have not done enough.

32 THE WARNING.

Tears are an acceptable offering in God's
sight; and confession is a pleasant thing
even to him who knows the secrets of all
hearts before a word is uttered ; but rising up
and flowing out of it, as the water did from
the stony rock when smitten by the rod of
Moses, must issue a strict amendment of life.
"Who would value the submission of him
that had injured him, unless the confession of
his fault were an engagement not to offend
again. These purposes are the last, but the
chiefest part of our repentance, without which
it will appear our examination was slight
and superficial, our sight of sin none at all
or very transient, our sorrow forced and
hypocritical,-— our confession formal, if not
odious ; because to confess and not to re-
solve to amend, is to tell the Almighty what
we will do, not to bewail that which we
have already done ; wherefore let all the parts
of our repentance aim at, and end in, a new
obedience?* Repentance is first a change of

• Dean Comber.

THE WAIUUHG. M

mind, but it is secondly a change of action.

" Godly mrrow troriu-tli repentance'— trarheth

it ; therefore it is not repentance itself. John
Baptist preached repentance to the people ;
but he always was careful to say, " Bring
forth fruits meet fur repentance, livery tree
which brinyeih not forth i/ood fruit is hewn
down and cast into the fire." And then, as
each elass of sinners came up in turn, to know
how they were to achieve this repentance, to
all and each of them it was replied, by action.

To the people it was answered, " lie that
hath two coats, let him impart to him that
lifjj.li ?ionc; and he that hath, meat, let hint do
lihcwise."

To soldiers i^^^^v<:n:<l

lence to no ?»a£f ^^^ecusc any jakely,

34 THE WARNING.

I with shame confess ; but also, what shall I
hereafter do ?".

" I will put off the old man with his deeds,
and will be clothed in the new." (Col. iii. 9.)

" Make me a clean heart, O God 9 and renew a
right spirit within me. 19 (Ps. xli. 10. ) Certainly.

But also—

" Hold up my goings in thy paths, that my
footsteps slip not. n (Psalm xvii. 5.)

5. But there is one more remaining point.
Our duty to God includes also certain duties
to man. He that placed us here as our Father,
also gave us brethren, made us one universal
family, bound us together in one bond of love,
and unity, and concord ; and as he claims, on
the one hand, our love as a parent, so he ex-
pects our love to be dispersed far and wide
among the joint children of his creation. " If
a man say, I love God, and kateth his brother,
he is a liar; for he that loveth not his brother,
whom he hath seen, how can he love God, whom
he hath not seen? And this commandment
have we from him, That he who loveth God,

THE WABNING.

love his brother also. (1 John, iv. 21.) And
our Lord also says, speaking in a most specific
manner of " the altar" : "If thou bring thy gift
to the altar, and there rememberest that thy
brother hath ought against thee, leave there thy
gift before the altar, and go thy way. First be
reconciled to thy brother" (Matt. v. 23.)

Upon this principle it is that the rubric is
inserted at the commencement of the office of
the holy communion. There you will see how
very strongly and emphatically the priest is
directed to warn all those who are at enmity
with one another, — who have either done wrong
wilfully, or received wrong unforgivingly, —
to warn them and forbid them from all ap-
proach to the Lord's table.

1f And if any of those be an open
and notorious evil liver, or have
done any wrong to Ms neighbours
hy word or deed, so that the Con-
gregation be thereby offended ; the
Curate, haoiwj Jcnowledne thereof, •

36 -THE WARNING.

shall call him and advertise hivh
that in any wise he presume not
to come to the Lords Table, until
he hath openly declared himself to
have truly repented and amended
his former naughty life, that the
Congregation may thereby be satis-
fied, which before were offended ;
and that he hath recompensed the
parties, to whom he hath done
wrong; or at least declare him-
self to be in full purpose so to do,
as soon as he conveniently may.

1T The same order shall tlie Curate
use with those betwixt whom lie
perceiveth malice and hatred to
reign ; not suffering them to be
partakers of the Lord's Table,
until he know them to be reconciled.
And if one of the parti* s so at
variance be content to forgive from
the bottom of his heart all that the

THE WARNING. 37

other hath trespassed against him>
and to make amends for that he
himself hath offended ; and the
other party will not be persuaded
to a godly unity, but remain still
in his frowardness and malice :
the Minister in that case ought to
admit the penitent person to the
holy Communion, and not him that
is obstinate.

And surely thus it ought to be. That which
is a feast of love — " Glory to God in the highest,
and on earth peace, good will towards men" —
ought not to be marred by unforgiving, or
malicious tempers. Shall we ask forgiveness
of our own trespasses, and then deny it to the
trespasses of others ? Debtors of ten thousand
talents with our debt remitted — creditors of a
hundred pence, and yet exacting the very utter-
most farthing; receiving "patience from our
God, and yet taking our fellow-servant by the
throat." Let such a man abstain— of all that

38 THE WARNING.

are unworthy — the most unworthy; because
the sin is most within control, and the remedy
most closely at hand. Let such a man ab-
stain. We must warn him off, as from a pre-
cipice, over which he will be sure to dash
himself. We must warn him off, and do warn
him off, in the strong language of the minis-
terial injunction ; for if you come, you the
malicious and unforgiving man — if you come
to the Lord's table with this mind, " the re-
ceiving of the holy commuuion doth nothing
else but increase your damnation." And ob-
serve what a dilemma this is. We do not say
that you incur damnation thereby, but you
increase it. If you continue to hate your bro-
ther, do him wrong without restitution, or bear
him ill will, and then of your own accord |j
abstain from the Lord's table, you incur dam-
nation, though you do abstain. The abstinence
does not save you ; for hear Christ's words :
" If ye forgive not men their trespasses, neither
willyour Father forgive your trespasses" (Matt.
vi. 15.) But then, again, if you do come because

r.. .-

THE WARNING. 39

you foci sure that If you eat not the flesh of
Christ, and drink not dl'li is blood, you can have
no life in you — if you do conic, and yet treasure
up tlie wrath of your bad heart, — what then ?
Why, the previous damnation ia increased;
you cannot then "discern the Lord's body;"—

" Tf a man say, I loee God, and hateth his
brother, he it a liar : for he that loveth not his
brother whom he hath seen, horn ran he lore
God whom he hath not seen ?" (1 John iv. 20.)

Then do these two things ;

1. Be reconciled to thy brother.

2. Then conic and otli-r thy gift.

1. Be reconciled by forgiveness, if you are
the injured person ; by restitution, if you arc
the injurer.

By forgiveness, " not seven times, but until
seventy times seven." (Matt, xviii. 22.)

By restitution, even as Zacchrcus : "If I
have done wrong to any man, 1 restore him
fourfold." (Luke six. 8.)

2. To conclude, and sum up all, the Church
now addresses (he impenitent .-

40 THE WARNING.

Therefore if any of you be a
blasphemer of God, an hinderer
or slanderer of his Word, an
adulterer, or be in malice, or
envy, or in any other grievous
crime, repent you of your sins,
or else come not to that holy
Table ; lest, after the taking of
that holy Sacrament, the devil
enter into you, as he entered
into Judas, and fill you full of all
iniquities, and bring you to de-
struction both of body and soul.

"Know ye not" says St. Paul, " know ye not
that the unrighteous shall not inherit the king-
dom of God f Be not deceived: neither forni-
cators, nor idolaters, nor adulterers, nor effe-
minate, nor abusers of themselves with mankind,
nor thieves, nor covetous, nor drunkards, nor
revilers, nor extortioners shall inherit the king-
dom of God." (1 Cor. vi. 9, 10.)

There is no ambiguity here. These cannot

THE WARNING. 41

inherit the kingdom of God ; neither can they
therefore partake of the holy sacrament of the
Lord's body. They surely would not presume;
but if they should presume, then must they be
warned of the danger. Lest they should pre-
sume we warn them, but not altogether to
abstain — even these — but to abstain until such
time as they are penitent. Even the greatest
of criminals — the adulterer or the murderer —
we. would not altogether refuse, but only until
such time as the condition of repentance is
fulfilled. "Repent you of your crimes, or else
come not to that holy table."

" But what is this," exclaims the fearful Chris-
tian, " Satan entering into Judas? Do I under-
stand you rightly, to compare the inadvertent
and accidentally unworthy communicant to Ju-
das, who wilfully denied his Lord ?" No. Let
us clear this up. It refers only to the impeni-
tent; to the obstinately and wilfully impenitent,
and none else. St. John asks our Lord, who it
is that shall betray him, and our Lord replies,
" He it is to whom I shall give a sop, after that

e 2

42 THE WARNING.

I have dipped it : and when he had dipped the
sop, he gave it to Judas Iscariot" ( Johnxiii. 26.)
But here the giving of the sop was before the in-
stitution of the Lord's Supper, and therefore
can in no way involve the conclusion that Satan
entered into the heart of Judas, because he had
received the sacrament of the Eucharist un-
worthily. Whether Judas partook at all of the
bread and wine is a very great question ; cer-
tainly there is nothing to show that he did;
on the contrary, we may very well suppose
that after the delivery of the sop he went out,
as it was foretold, and betrayed his Lord,
and therefore was not at the institution at all.
Satan, then, entered into him without reference
to the sacrament. He entered into him, be-
cause he had a wicked, and a faithless, and an
avaricious heart, and this he had before — long
before. He was wilfully impenitent. lie was
obstinately and knowingly a sinner. He did
despite to the spirit of grace; and it is indeed a
fearful thing to think of, that any one who
will do as he did, witness the means of grace

■■■j ^W^ M I rf II I »*» ■ -- .,_ - -

THE WARNING.

continually within his reach, and yet conti-
nually reject them, will lay open the door for
the entrance of Satan. If you presume to
come, wilfully a sinner, Satan will enter into
you, as at all other times, and possess your
body ; but he does not come in consequence
of the sacrament so despised, any more than
he does of any other means of grace similarly
despised. If you refuse to come, you are no
better off than if you come ; and if you com e
you are no safer than if you refused; therefore,
in either case beware, and in either case repent.
But now we come to the third and last class
of persons to whom the warning is issued.
Those who are neither found entirely in the
first, nor entirely in the second, but partly in
both — neither penitent, nor impenitent, but
wavering. And this is a very large class.
The timid, the fearful, the scrupulous ; those
who have strong feelings of sin, and are back-
ward to come to God from alarm; — those who
would come to him at one time, yet fly from
him at another; — those who strive to serve

» - -V - *■ J

44 THE WARNING.

two masters, and to curry favour with God
and mammon together; — those who have good
intentions, but are easily overcome in the hour
of trial : these are some of the classes of the
wavering; they are tossed to and fro like a
wave of the sea, and know not whether they
should present themselves at God's table, or
whether they should fly from it; neither abso-
lute sinners without penitence, nor absolute
penitents without sin. And what is said to
these?

And because it is requisite, that
no man should come to the holy
Communion, but with a full
trust in God's mercy, and with
a quiet conscience ; therefore if
there be any of you, who by this
means cannot quiet his own con-
science herein, but requircth
further comfort or counsel, let
him come to me, or to some other
discreet and learned Minister of

THE WARNING. 45

God's Word, and open his grief;
that by the ministry of God's
holy Word he may receive the
benefit of absolution, together
with ghostly counsel and advice,
to the quieting of his conscience,
and avoiding of all scruple and
doubtfulness.

In the dangers of our body, we consult the
physician ; in the intricacies of our estate, we
consult the lawyer; in the case of our im-
mortal souls, and the intricacies of our eternal
salvation, shall we go in search of no adviser,
no counsellor, no physician or friend, but pine
away in solitary and secret misgivings until
we perish ? It is true that the Romanist has
perverted this beautiful duty of consulting our
pastor, and seeking ghostly counsel at the
hands of the man of God, but that is no reason
why there should not be under the perversion
a great mine of spiritual blessing. Auricular
confession is made by the Romanist a secret

THE WAHNING. 47

direct either steps which wander, or control
and resolve doubts which may distract. And
then will come the absolution. Absolution
not again, in the error of the Romanist, per-
sonal and judicial, but absolution as pronounced
by God's command, and offered by the minister
whose authority is deduced from the God who
gives it. Absolution is awarded in the mercy
of God to all penitent sinners.

Come, then, ye that doubt, ye that stand
trembling on the brink of that river of the
v of God, and hesitate to plunge in. Tf ye
have scruples, why not search for their
ition at his hand who is appointed for
mrpose ? It will not, to say the least of
linish the present little desire yon have
It may strengthen and confirm it.
add to your scruples, it may it-more
It cannot encrease your guilt ; it mny

under God of absolving it.
then, with a full heart ; lay
id tell the tale of
of opening your heart

48 THE WARNING.

fort ; the very act of confessing sin brings
shame, and shame brings humiliation, and hu-
miliation brings grace in the sight of God, for
he that " humbleth himself shall be exalted."
The end shall be peace. Fain there may be
in the probing of the wound, and the knife
may cut very deeply, and the piercing
asunder of the bones and marrow by the word
of God may cause you to wince and fret, but
the end shall be peace, a sound conscience,
and a soul at ease. The end shall be that in
this life ye shall have knowledge of God's
truth, and in the world to come life ever-
lasting.

CHAPTER II.

THE EXHORTATION.

In the preceding observations, we have been
considering the warning which the minister
is directed to read on all ordinary occasions
previous to the celebration of the holy com-
munion, that is, on the supposition that the
congregation, as a body, or in proportion to
their numbers, are good and regular commu-
nicants.

But, alas ! we know that it is very seldom
the case that the number of communicants is
in just proportion with the number of the
congregation. It is generally speaking but
little more than that proportion which in the
case of the ten lepers incurred our blessed
Lord's rebuke : — " Were there not ten cleansed,

50 THE EXHORTATION.

but where are the nine?" (Luke xvii. 17.)
Yes, where are the nine ? — all cleansed, all
receiving from day to day the blessings of
Almighty God both in temporal and in spi-
ritual things, all healed of their sins in the
pure water of Baptism, all regenerate and made
children of God by adoption and grace, and
yet one only in ten to give glory to God ; — so
that, as I just said, the ordinary occasion will
be very quickly lost sight of. The way of
preparation as above described, the examina-
tion of the conscience, the repentance, the
restitution to and forgiveness of our neigh-
bour, are all subjects which generally speaking
are of no avail whatever : ears are deaf and
hear not ; eyes are blind and see not ; hearts
are gross and feel not. Either God's word is
wilfully misunderstood, and men make pre-
tended excuses, or it is foolishly misinter-
preted, and men keep away from needless
alarm ; or else (which it may justly be feared
is the prevailing reason) sins and habits of
vice and worldliness are too dearly loved, and

THE EXHORTATION. 51

men will not part from them — and so con-
tinually, Sunday after Sunday, they will be-
hold the preparations made, the altar ready,
and the minister of God standing by, and yet
withal turn their backs, as though it were a
business in which they had no part or
share.

This we know; therefore the minister is
supplied with a second exhortation, one more
pointed and cogent, one which shall represent
in colours not to be mistaken the exceeding
great desire of God, that no one shall fail in
this heavenly feast, the exceedingly urgent
call of the Church that all should be partakers
of this holy communion — how very anxiously
she looks that the great privileges and bless-
ings which she has in her power to bestow,
shall not be offered in vain !

Therefore, let us make this second Exhort-
ation the groundwork of a second meditation.
Proceeding in the same manner as before, let
us first carefully read over a certain portion
of that which is commanded in the Prayer

52 THS EXHORTATION.

Book, and then pause for a moment to make
our comments.

If you, you the reader, are in the case above
described; if, notwithstanding all that has
been said in the public preaching of your mi-
nister, notwithstanding all the arguments and
persuasion by which he has striven to make
you sensible of the true nature and value of
" The Communion of the Lord's body and
blood," you still have refused to come, still
hesitate, still hang back, then let us reason
together in another way. We shall say no-
thing of the peril, this time ; nothing of the
unworthy receiving; but place before you
rather the love of God on his part in inviting,
the ingratitude and the neglect of God's holy
word of which you, on your part, will be
guilty, if still you are found rejecting him.

" Come now and let us reason together,
saith the Lord; though your sins be as scarlet,
they shall be as white as snow ; though they be
red like crimson, they shall be as wool. If ye

THE EXHORTATION. 53

be willing and obedient, ye shall eat the good
of the land." (Isaiah i. 18, 19.)

The rubric stands as follows :

IT Or, in case he shall see the poodle
negligent to come to the holy Com-
munioU) instead of the former, he
shall use this Exhortation.

And then the exhortation.

Dearly beloved brethren, on —
I intend, by God's grace, to ce-
lebrate the Lord's Supper : unto
which, in God's behalf, I bid you
all that are here present; and
beseech you, for the Lord Jesus
Christ's sake, that ye will not
refuse to come thereto, being so
lovingly called and bidden by
God himself-

You cannot but perceive the gentleness of
tone which breathes throughout these opening
words. In the former exhortation it was

F 2

THE EXHORTATION.

" dearly beloved ;" it is now " dearly beloved
brethren" Before, it was " I purpose ;" now
it is " I bid you" that is, " I invite you ;"
before it was " our duty •" now it is " I be-
seech you"

Here then, indeed, is a loving message, a
message of good. No terror or alarm about
it, no fear of punishment, but solely thus,
"i* beseech you for the Lord Jesus Chrises
sake"

1. It is a message from God, "being

called and bidden by God himself"

2. It is a message through and by the

minister of his word. " Unto which
in Gods behalf 'I bid you aU that
are here present"

1. Many messages have come from God to
man at various times and seasons, messages of
wrath and woe. It was so when Ehud came
to Eglon, king of Moab: " I have a message
from God unto thee" (Judges iii. 20.) It
was so when Nathan came to David : " Thou

THE EXHORTATION. 55

art the man" (2 Sam. xii. 7.) It was so when
Gad came to David : " I offer thee three things,
choose thee one of them, that I may do it unto
thee." (2 Sam. xxiv. 12.) It was so when
Elijah was sent to Ahab : " I have not troubled
Israel; but thou and thy father's house, in that
ye have forsaken the commandments of the
Lord, and hast followed Baalim" (1 Kings,
xviii. 18.) It was so throughout all the pro-
phets of the Old Testament denouncing God's
wrath in the several passages of history against
Tyre and against Sidon, against Nineveh and
against Babylon, against Egypt and against
Jerusalem ; it was but one series of punish-
ments and woe denounced against rebellion
and hardness of heart.

But how different the message of Christ !
He describes himself as sent from God, but
sent for mercy. His message is peculiarly
distinguished from the law, as being " the glad
tidings" (Luke i. 19.) The angels' song was
not of terror but of rejoicing : " Glory to God
in the highest, and on earth peace, and good-

56 THE EXHORTATION.

will towards men." (Luke ii. 14.) Now, in this
message — an essential part of it — was that re-
markable annunciation which caused the Jews
so frequently to murmur : " Jesus said unto
them, I am the bread of life ; he that cometh
to me shall never hunger, and he that believeth
on me shall never thirst. The bread that I
will give is my flesh, which I will give for the
life of the world. Verily, verily, I say unto
you, except ye eat the flesh of the Son of man,
and drink his blood, ye have no life in you.
My flesh is meat indeed, and my blood is drink
indeed. He that eateth my flesh and drinketh
my blood, dweUeth in me, and I in him"
(John vi. 35, 51-55.)

We who would live in him, must live by
him ; we that would keep our bodies strong
and healthy, must feed upon bread ; we that
would keep our souls strong and healthy, must
feed upon Christ. And he oners himself to
us in this message ; he lives for us, and dies
for us ; he takes bread for us, and says, " This
is my body ;" and a cup, and says, " This is

THE EXHORTATION- 57

my blood ;" and what for ? " The remission
of sins." Here he promises, that if we will
perform the outward part, He will perform the
inward part : and this is the tenor of his
message,

" This do in remembrance of me." (Luke
xxii. 19.)

2. But how know we this ? Does God
convey this message to every human soul di-
rectly and without mediation ? Are there as
many messages as there are souls, and does
God speak to each soul individually ? Surely
not. He has appointed, once for all, mes-
sengers. Having given the message once to
his only begotten Son, that only begotten Son
conveys it to others, and others convey it to
us. He has ordained apostles, prophets, and
priests, who are to convey, the message, and
publish it, and make it known in every region
of the earth. He said to Peter, " Feed my
'sheep." He said to his apostles, " Go ye into
the world and preach the Gospel to every
creature ;" and to this day these messengers

58 THE EXHORTATION.

stand forth ministering at the altar, and offer-
ing the bread of life. They say for the Lord
Jesus Christ's sake. "Hoi every one that
thirsteth, come ye to the waters, and he that
hath no money; come ye, buy and eat: yea
come, buy wine and milk without money and
without price." (Isaiah lv. 1.)

Our business, then, is to consider, not so
much the messenger as the message. The
messenger is but a man. True a holy man,
a consecrated man ; yet a man. But if you
reject his words, or if you slight his authority,
remember at what risk you do it. " He that
despise tk you, despiseth me, and he that des-
piseth me, despiseth him that sent me." (Luke x.
16.) But is the message right ? How can you
tell ? " Search the Scriptures ; for in them ye
think ye have eternal life, and they are they
which testify" — (John v. 39) — of whom ? Both
of the Master and of the servant Of the
Master first, as being *holy, just, and true : as
being able to do what he promised, inasmuch
as he rose from the dead ; and of the servant,

THE EXHORTATION.

secondly, as receiving the gifts of the Holy
Ghost at Pentecost, and coming forth to preach
the glad tidings of salvation.

It is a grave question, if you be found re-
jecting the bread of life ; and that merely
because you think the servant who brings it
unworthy. So he is unworthy ; but he is obe-
dient. Water is not the less pure because it
is brought in an earthen vessel. If the vessel
were of gold, the water were no purer. Hands,
there must be — and human hands — through
which the bread of life — the water of salvation
- — may come to you. And even as Christ, in
the miracle of the loaves, multiplied the bread
himself, yet conveyed it for the feeding of the
multitude by the hands of the apostles ; so we,
in this holy sacrament. It is offered to you
from God, but by the word of man. It is
God that bids himself, but through his mes-
senger. Will you hear, or will you forbear ?
He speaks to you in all the love of his divine
Master. He beseeches you ; not for his own

60 THE EXHORTATION.

glory, or his own sake, but "for the Lord
Jesus Christ's sake."
But let us proceed.

Ye know how grievous and un-
land a thing it is, when a man
hath prepared a rich feast, decked
his table with all kind of pro vision,
so that there lacketh nothing but
the guests to sit down ; and yet
they who are called (without any
cause) most unthankfully refuse
to come. Which of you in such a
case would not be moved ? Who
would not think a great injury
and wrong done unto him ?
Wherefore, most dearly beloved
in Christ, take ye good heed, lest
ye, withdrawing yourselves from
this holy Supper, provoke God's
indignation against you.
In this we have an appeal to our own feelings
as men; we have a comparison instituted, and

THE EXHORTATION. 61

a resemblance set up between the feast of the
Lord's Supper, and the feasts which men cele-
brate among one another. The idea is put
before us, of the feelings of wrath and indig-
nation with which God must look upon the
despisers of his feast, from the feelings of
wrath and indignation which we feel, when
we have prepared a rich feast, and there lacketh
nothing but the guests to sit down. Now this
feeling is quickly intelligible ; it comes home
to the heart at once. " Who, in such a case,
would not be moved ?" So it was with Saul,
when David fled from his table ; and when the
feast, as usual, had been prepared, but David's
place was empty. " Saul spake not anything
that day ', for he thought, 'Something hath be-
fallen him. He is not clean. Surely, he is
not clean. Wherefore cometh not the Son of
Jesse to meat, neither yesterday nor to-day V"
(1 Sam. xx. 26, 27.) So it was in the case of
Daniel. The king had prepared meat and
drink ; but Daniel purposed not to eat of it,
nor to drink of it. And then the prince of the

62 THE EXHORTATION.

Eunuchs replied to him and said, "I fear my
lord the king, who hath appointed your meat
and your drink? (Daniel i. 10.) He feared the
king's wrath, when he should see his proffered
banquet and service of kindness deliberately
thrown aside. He feared the consequence,
because he well knew the principle of human
nature to be — anger and indignation, when
proffered gifts are rejected. So it is also in
the parable of the wedding. (Matt, xxii.)
The servants are sent forth. The guests are
bidden. The oxen and fatlings are killed. All
things are ready. But they that are bidden,
make light of it. Farms and merchandize
come in the way, and the wedding feast is not
cared for.

1. The feast is the Supper of the Lord —
a wedding-feast.

2. The servants who bid, are God's
ministers.

3. The oxen and the fatlings, are the
body and the blood of Christ — the

THE EXHORTATION. 63

lamb once slain upon the cross for the
sins of the whole world.

Now reflect, you the reader, that in pro-
portion to the magnitude of the preparation,
is the wrath of him who finds his preparations
scorned. And it was a great preparation that
the Son of God should die for man's sin, — a
great preparation that he should say, when he
cometh into the world, — " Sacrifice and offer-
ing thou wouldest not, but a body hast thou
prepared me. In burnt-offerings and sacri-
fices for sin, thou hast had no pleasure. Then,
said I 9 lo! I come. In the volume of the book
it is written of me: To do thy will, God! 19
(Hebr. x. 5) A great preparation, that he
should sit down with his apostles the night
before his death, and take up bread and say,
" This is my body, which is given for you ;"
(Luke xxii. 19) ; a great preparation, that by
that body a communion should be established
between himself and his Church throughout
all ages, and a promise given, that if we would
but eat of that body, and drink of that blood,

64 THE EXHORTATION.

we should have eternal life. " Whoso eateth
my flesh and drinketh my bloody hath eternal
life, and I will raise him up at the last day.
For my flesh is meat indeed, and my blood is
drink indeed. (John vi. 54.) These are great
preparations ; and so the indignation of the
Host will be great in proportion.

O, let us consider well, and not " be found
to fight against God. (Acts v. 39.) Let us be-
ware lest we be

"Receiving the grace op God in vain."
(2 Cor. vi. 1.)

But how is it that men can receive the grace
of God in vain ? How is it that any human
soul can be found so perversely wicked, as to
do despite to that Good Spirit, who offers sal-
vation, and a means of communion with him-
self, thus freely and bountifully ? Not out of
purposed slight — not out of obstinate determi-
nation to despise and to scoff — we hope not.
No ; it is not in that way. It is not out of
purpose. It is out of self-deception. Men de-
ceive themselves on some ground of fancied

THE EXHORTATION. 65 *

counteracting or opposing duties. They do
not say, " I think the banquet is of no great
consequence, and the wrath of the Host of
trifling matter;" but they say, " The Host will
excuse me, because other things prevent me."
But let us see.

It is an easy matter for a man
to say, 1 will not communicate,
because I am otherwise hindered
with worldly business. But such
excuses are not so easily accepted
and allowed before God. If any
man say, I am a grievous sinner,
and therefore am afraid to come:
wherefore then do ye not repent
and amend ? When God calleth
you, are ye not ashamed to say ye
will not come I When ye should
return to God, will ye excuse
yourselves, and say ye are not
ready ? Consider earnestly with
yourselves how little such feigned

g 2

•

' 66 THE EXHORTATION.

excuses will avail before God.
They that refused the feast in
the Gospel, because they had
bought a farm, or would try their
yokes of oxen, or because they
were married, were not so ex-
cused, but counted unworthy of
the heavenly feast. I, for my
part, shall be ready; and, ac-
cording to mine Office, I bid you
in the Name of God, I call you
in Christ's behalf, I exhort you,
as ye love your own salvation,
that ye will be partakers of this
holy Communion.

The excuses are here called " feigned." Men
are desired to consider how little they will be
found to avail ; their attention is called to the
exact parallel which they will find in the
Gospel feast, in St. Luke xiv. What were
they ? No positive assertion of the inutility
of the feast; but opposing duties. One had

THE EXHORTATION.

a farm that he must attend to; — one yokes of
oxen to prove ; — another a wife, whom he had
just married. And these excuses are called
"feigned;" because they went on a presump-
tion that the one duty was incompatible with the
other. Now farms must be attended to. Of
course they must. Oxen must be proved. No
one ever said the contrary. Wives must be
married. Of necessity, we allow it. But then ;
— the banquet of the Heavenly Host may be
attended also. In this lies the point of de-
ception — in asserting that the one duty is in-
compatible with the other; whereas it is no
such thing. The excuse is "feigned" It is
not because these duties must be done; but
because the heart that is engaged in them,
either practises them wrongly, in some corrupt
manner, or loves them too dearly, or is engaged
in them in a manner which absorbs their whole
time, and thoughts, and affections; and so leaves
nothing for God. The excuse is "feigned"
But further. Perhaps, on consideration, you
may be convinced of the error in this alleged

68 THE EXHORTATION.

excuse. You — the reader — may feel in your
conscience, that the excuse is not, as you
*before thought, tenable. But, then, you may
say, " There is a certain degree of preparation
requisite for this holy ordinance. I do not
like to present myself without certain religious
exercises previously observed. I fear that I
should not come with that proper and religious
frame of mind which so great a mystery re-
quires ; and therefore indeed it is a good motive
which actuates me to abstain. I abstain from
reverence, not from contempt."

Now, let us examine this reverence. Let
us be candid. It amounts to nothing more or
less than this : an unwillingness to give up a
certain portion of time to prepare to meet God.
It is no less a principle of placing mammon
before God, than was previously conveyed
in the more open excuse of the farm and the
oxen. It is just the same principle; only it
is a little more hidden and kept out of view.
The time dedicated to mammon must take pre-
cedence of the time dedicated to God. What

THE EXHORTATION. 69

difference is there between this and the former ?
It only amounts to words. Most surely, a due
preparation for so solemn an ordinance is the
part of every sincere Christian. See what is
observed in the " Warning, * at p. 15. It was
because the Corinthians came with worldly
hearts, and carnal intentions, that St. Paul so
severely censured them, and said, "He that
eateth and drinketh unworthily, eateth and
drinketh damnation to himself, not discerning
the Lord's body." (1 Cor. xi. 29.) God forbid,
then, that we should say, " Come without pre-
paration." But we do not leave you, because
we do not say that. No : instead of urging
you to the action, we urge you to the pre-
paration. If you excuse yourself from the
preparation, it is precisely the same thing as
though you excused yourself from the action.
But pursue this, and see what it will come to.
Let it be granted that the world has great
claims upon you. Are they so great as the
claims which God has upon you ? Let it be
granted that there are important duties which

70 THE EXHORTATION.

demand a considerable share of jour attention.
Are they so important, as to make it right to
shut out God ? Is this world so paramount,
that Christ's commandment must give way?
Is it consistent with the spirit of Christ's teach-
ing, that the body should be cared for and
loved, and the soul left to perish ? You are
placed in a dilemma, from one of whose horns
you cannot possibly escape. Either Jesus
Christ and the Gospel, and your own salvation,
must be inferior, in your estimation, to the
world, or else your holding to the world to such
an extent as this, is sinful. Surely, the con-
clusion that both your heart and your under-
standing will bring you to, is this —

"I WILL FOBSAKE ALL, AND FOLLOW CHRIST."

(Luke v. 11.)

But the Church suggests to you a reply to
all such excuses. They are unworthy, as well
as untrue. When men call you, are you not
ashamed ? What then when God caUeth you ?
Yes. What inconveniences you will suffer, —
what self-denials you will endure, — how many

THE EXHORTATION. 71

things you will put off and postpone, — how
very anxious you will be that no slight shall
appear, if some great one of the earth should
ask you to his table : you will do all things,
rather than be thought for an instant to neglect
him. Does the farm, or the oxen, or the wife,
come in the way there ?

O ! then, tear down this miserable self-
deception ! Stand not there hood-winked, by
your enemy the devil ; and thus be found at-
tempting to cheat your God ! All these things
are "feigned" Examine your own heart, and
you will find them "feigned"

And if they are not feigned. Why, then,
you are in a worse case than if they were. If
they are not feigned, and so you are not self-
deceived, why then they are true ; and then
you are a man that of purpose and deliberation,
loves the world, and the things of the world,
better than you love God. Then, you are a
positive " enemy of God." " You hate God."
" You worship an idol." For thus speak the
Scriptures :

72 THE EXHORTATION.

(l Whosoever will be the friend of the world,
is the enemy of God" (James iv. 4.)

" No man can serve two masters. He will
hate the one, and love the other." (Matt. vi. 24.)

" Covetousness, which is idolatry." (Coloss.
iii. 5.)

In either case, then, where do you stand ?
If your excuses be feigned, a hypocrite; if
not feigned, still worse, an idolator.

But you will say, may I not be neither ?
may I not be a sinner, a confessed sinner,
leading an unholy life and surely you would
not in that case persuade me to enter the
heavenly banquet. God forbid. He that was
found in the marriage feast without a wedding
garment was cast out into outer darkness where
was weeping and gnashing of teeth. Our ex-
hortation soon answers this; it anticipates
you. If any man say, I am a grievous sinner,
wherefore then do ye not repent and amend.
For this point turn back to the " Warning,"
see page 31, &c. If you sin wilfully, and
seek no means of grace to escape from sin ; if

THE EXHORTATION. 73

you indulge sin in order to escape communion
with your God, and then escape from commu-
nion with your God in order to indulge sin,
you are arguing in the circle of Satan himself,
and there does appear, humanly speaking, no
hope for you. God forbid that one fallible
man should judge another ; but set your finger
on the point of mercy by which you, this
wilful sinner refusing to repent and amend,
can hope to escape the vengeance of the living
God. But, no; this will not be said: the
being a sinner is only another excuse. It is
adding a fourth excuse to the three given in
the parable. Men know very well that being
a sinner (if they will repent and amend) is
just the very reason why they should be found
willing guests at the heavenly banquet. They
call themselves sinners, and say they are so
very wicked, and are therefore unworthy, and
it is (they say) a reverential feeling on their
part which keeps them from God's altar. But
it is false ; their sin is but an excuse. Who
reverences God most ? — he that obeys, or he

74 THE EXHORTATION.

that resists God's will ? If the Holy Supper
be God's will, then which of the two reverences
it most : he who frequents it, being a sinner,
but one who repents ; or he who flies from it,
being a sinner, but one who will not repent ?

No ; this also is a device of Satan. God's
altar was not built for angels, or for saints,
but for sinners. Christ's body and blood was
not broken and poured forth upon the cross
for angels or for saints, but for sinners. Jesus
did not say, come unto me all ye righteous, all
ye that are free from the infirmities of the
flesh, all ye that are pure and perfect ; but,
come unto me all ye that are " heavy laden"
heavy laden with sin.

Sin you may and will, but you are not un-
worthy therefore ; you are only unworthy when
you refuse to repent and amend. And what
a heart must that be which refuses to be re-
conciled to God, when God proposes the way;
a conscience just sufficiently awakened to say:
" I am not fit in my present sins to hold com-
munion with God," but yet not sufficiently

THE EXHORTATION.

strong to go on and say : " I will cast aside
my sins, and become fit." If the young will
live in fornication, and wilfully live in it ; if
the middle-aged will live in covetousness, and
wilfully live in it, indulging unjust pursuits of
gain — unlawfully, at any rate unwisely, hoard-
ing and accumulating for themselves worldly
cares; if your life be a life of the world,
drunkenness and revelling, chambering and
wantonness, idleness and vanity; if this be
your life, and you intend to make no change
in your character — then you have a valid ob-
jection, and not only should you abstain from
presenting yourself at God's holy table, but it
is the duty of God's minister to reject you, if
you should attempt it. But these things you
dare not say openly. You pause even before
you say them to yourself. While you openly,
and before the public — nay, even before the
God who knoweth all hearts — are affecting to
say, " I have no time," or "lam not pre-
pared," or " I abstain from reverence," or " I
will postpone it to a better opportunity,"

76 THE EXHORTATION.

whichever it be of these things which you say,
take care lest the real reason which gnaws at
the very vitals of your heart, the secret one,
only known to you and God, be this : "lam
a deliberate sinner; I am going the broad
way of the world ; lama fornicator, or an
adulterer, or a fraudulent man, or a covetous
man ; I am something which I know is enmity
with God ; and I love it, and I will not for-
sake it ; and so, I will not go."

O, beware, while there is yet time. Listen
to the voice of God, who speaks in this invita-
tion, by his appointed messenger. Refuse not
him that speaketh, when he says : " I exhort

YOU AS YOU LOVE YOUR OWN SALVATION."

But further :

As the Son of God did vouch-
safe to yield up his soul by death
upon the Cross for your salva-
tion ; so it is your duty to receive
the Communion in remembrance
of the sacrifice of his death, as he

THE EXHORTATION.

himself hath commanded ; which
if ye shall neglect to do, consider
with yourselves how great injury
ye do unto God, and how sore
punishment hangeth over your
heads for the same; when ye
wilfully abstain from the Lord's
Table, and separate from your
brethren, who come to feed on
the banquet of that most hea-
venly food.

Here we have fresh matter for thought
If shame moves you not, and your worldly
excuses detected and brought to light move
you not, but still you say, " I will refuse the
feast ;" why, then, still struggling against you
as the voice of God, we urge you on different
grounds. We are the messengers, and are
sent out into the highways and hedges; we
are commanded to lay hold of you, and " com-
pel you to come in ;" we still strive so to do,
according to the command, therefore give ear.

H 2

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3. Thirdly, « JLmw." " '.
.. lore to tl« !>"-< ,,„,.

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Tin- /■orttnuii^u w(»s " - ma . ^" |l

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THE EXHORTATION. 79

morial. Monuments, inscriptions, coins, pil-
lars, medals — what are they all but devices
of gratitude, to keep alive in men's hearts the
memory of the dead. If from things human
we go up to things divine, and we find in the
blessed Son of God a benefactor beyond all
the powers of human language to describe or
to measure ; then shall we not hold this prin-
ciple still, and say, "We ought, by some suit-
able device, to remember the sacrifice of his
death." " Greater love hath no man than this,
that he lay down his life for his friends"
(John xv. 13.) In Him was love, — in Him
was suffering, pain, endurance, affliction,
beyond human knowledge. " O, my Fa-
ther, if it be possible, let this cup pass from
me ! nevertheless not as I will, but as thou
wilt" (Matt. xxvi. 39.) He became a lamb,
spotless and pure. He was offered up a ransom
for the world. By Him the world, in sin and
darkness, burst forth into holiness and light.
By Him death was conquered, and heaven's
gate first opened to the wondering gaze of

80 THE EXHORTATION.

men. Now, there must needs be some me-
morial of this — there must needs be some de-
vice, by which these signal blessings shall be
kept alive from time to time in the hearts of
men. Shall it be of stone and mortar ? — a
temple, a monument ? Yea, verily, " God
dwelleth not in temples made with hands." It
must be a thing to be done, not a thing to be
said ; a thing to be applicable to each indivi-
dual, and yet universal ; — a thing which the
simplest should be able to understand, and yet
the wisest be not beyond its use. And thus
it is : nothing requiring great skill, or peculiar
to one nation more than to another. As long
as the human life depends on sustaining the
bodily powers by food, so long and so universal
will the memorial be — " This is my body.
Take and eat this in remembrance of me.
This is my blood. Drink this in remembrance
of me." "As often as ye eat this bread and
dritik this cup, ye do show the Lords death
till he come." (1 Cor. xi. 26.)
If the benefit were trifling, and the manner

THE EXHORTATION. 81

of commemorating it difficult, we might not
be surprised that men should shrink from it ;
but when the benefit is immeasurably great,
and the manner of its commemoration easy of
attainment ; then, surely, we may be surprised
to find such cold and senseless hearts as these
among us. Is He willing to bleed for our
sins, and we be not willing to remember it ?
Shall He yield up his soul in the midst of
agony, and we be unwilling to yield up a single
lust, or deny a single carnal affection ? Shall
He love us, even unto death, and we re-
fuse to eat bread, and drink wine, in order to
record it ? Shall He extend his hand for
pardon, and plead at God's right hand for
mercy in our behalf, and we stand looking on,
heeding it not ? It is a thing passing belief,
did we not know it, and see it to be true. Ten
are lepers, but only one gives thanks.

2. But, secondly, there is injury towards
God, and thereby punishment to ourselves.
Injury towards God, because we rob him of
the honour which is due unto his name ; he

82 THE EXHORTATION.

has a right to ask for praise, for worship, for
remembrance of his benefits; if we refuse
that which he asks, we deprive him of the
greatest pleasure which (speaking humanly)
God can receive in his creatures — an obedient
and a thankful spirit. We have offerings to
make,— offerings of treasure for his service, —
offerings of sacrifice for his glory, offerings of
obedience for his name's sake ; and if we re-
fuse them, we injure him, because we rob him.
" Will a man rob God? Yet ye have robbed
me ; but ye say, wherein have we robbed thee f
In tithes and offerings" And so continues
the prophet, " Ye are cursed with a curse, for
ye have robbed me, even this whole nation"
(Malachi iii. 8.) And here we see the punish-
ment — God's curse. Surely " it is a fearful
thing to fall into the hands of the living God"
(Heb. x. 31.)

When Hezekiah proclaimed the solemn
passover, and sent messengers throughout
Judah and Israel, he said : " Now be ye not
stiffnecked as your fathers were, but yield

THE EXHORTATION. 83

yourselves unto the Lord, and enter into his
sanctuary. So the posts passed from city to
city through the country of Ephraim and
Manasseh, even unto Zebulun ; but they
laughed them to scorn, and mocked them."
(2 Chron. xxx. 10.) But what was the con-
sequence ? Within two years, in the reign of
the same king Hezekiah, these tribes that
mocked the invitation of the Passover were
taken captive into Assyria ; " Because they
obeyed not the voice of the Lord their God,
but transgressed his covenant." (2 Kings xviii.
12.) Now men do confess that they have a
notion of suffering punishment in return for
neglecting God ; for they assert in many cases
that they abstain from God's altar for this
very reason. They bring forward the text in
1 Cor. xi., where they shew the wrath of God
evidently descending upon the profane Co-
rinthians, in consequence of their presumption
in approaching the Lord's Table in an un-
worthy manner; and they argue their own
defence in abstaining, lest they should suffer

84 THE EXHORTATION.

likewise: "He that eateth and drinketh un-
worthily, eateth and drinketh damnation to
himself not discerning the Lords body ; for
this cause many are weak among you, and
many sleep." (1 Cor. xi. 29, 30.) From this
they say sickness and death are the punish-
ments from God for an unworthy communion.
Well, then, at least we have the principle
granted that God may punish. But may not
there be as great, nay greater, sin in entirely
and utterly disobeying God, as in partially
disobeying him? May it not possibly be a
heavier sin in God's estimation to reject him
altogether than to reject him partially ? Why
should a man be punished only if he be irre-
verent, and not if he be positively disobedient?
Is not disobedience a worse thing than irre-
verence, inasmuch as it adds to it wilfulness
and obstinacy ? The injury done to God by
irreverence may be accidental, the injury done
by disobedience is determined. Surely the
one is greater than the other, and if punish-
ment is allowed to follow the less, punishment

THE EXHORTATION.

also must be allowed to follow the greater.
If, indeed, the slight of irreverence in the
mode of reception, as was the Corinthians'
case, be purposed, it amounts then to disobe-
dience, and becomes merged in the greater sin ;
but this is beyond the present consideration.
Punishment is not escaped because we choose
to avoid the danger of communicating; the
danger exists by not communicating, as well
as by communicating. And you will see this
clearly marked if you will attentively read the
words of the "Warning" (seepage 38); for there
we are told, that Christians before they come to
God's Table must " forgive those who trespass
against them ; otherwise/' the Warning says — -
" otherwise the receiving the holy communion
doth nothing else but encrease your damna-
tion." Now that is not encreased which had
not existed previously ; there was damnation
for the man who did not communicate at all.
If he communicated unworthily he encreased
it, certainly ; but there it was even though he
did not communicate. Therefore, where do

86 THE EXHORTATION.

you stand ? Punishment is yours, O reader,
who refuse to come to God at the bidding of
his message. " Punishment hangeth over your
head." Who knows how many are sick among
us, and how many sleep? how many suffer
miseries in their families, in their trade, in
their own persons, bodily ailments, infirmities
of mind, losses, accidents, afflictions, death —
who can say ? — for God is not apt either to
promise without performing, or to threaten
without executing — who can say ? Therefore
"punishment hangeth aver your head," and
when it may descend God knoweth. Avert
it, then, by instant obedience. Deprecate it
while you may ; go with David in the confes-
sion of a sinful heart, and say : " / have sinned
greatly in that I have done, and now I beseech
thee, O Lord, take away the iniquity of thy
servant, for I have done very foolishly? (2 Sa-
muel xxiv. 10.)

But there was a third argument in our last
paragraph : " We must not separate from our
brethren? By not communicating (as is evi-

~. j

THE EXHORTATION. 87

dent from the word) we separate ; we make a
schism in Christ's body, we cut ourselves off
from the privileges of Christ's holy Catholic
Church, we disturb the love and unity which
ought to exist in the flock. Look at the New
Testament carefully, and you will see how
very pointed and peculiar are the representa-
tions which it makes of the oneness of the
Church of Christ. It is represented under the
notion of a flock. (Luke xii. 32.) But we
know of a flock, that if they do not keep to-
gether they are sure to be cut off by the wolf.
Again they are called a house (Ephes. ii. 20),
but if a house be not at unity in itself, if one
part were to separate from the other, the
whole of it falls. Again it is called " a body"
(1 Cor. xii. 14); Christ is the head, Christians
are the members. But it is evident that in
a body there must be perfect union; first,
between the members and the head; and,
secondly, between the members one with the
other. If one member separates from the rest of
the body, he loses sympathy both with the head,

88 THE EXHORTATION.

and with the other members. He does injury
three ways: he injures the head, he injures
the members, and he injures himself. The
integrity, perfectness, beauty, and efficiency
of the whole as a body is destroyed. Now
this is exactly what he does who refuses to
communicate. There is a head, Christ Jesus.
He has expressed his will to the members that
they shall do a specified thing by way of re-
taining the spirit and the strength which can
only emanate from Him ; one of the members
refuses, he separates from the rest — what
then ? — he injures the head, even Christ, by
disobeying ; he injures the other members, his
brethren, by creating schism and spoiling
their mutual love and confidence ; he injures
himself by depriving himself of the spring and
source of his vitality. He does not perceive
it at first ; but eventually the cast-off member,
losing the life-blood by which it was fed, falls,
decays, and perishes. " IVe must grow up
unto him in all things, which is the head, even
Christ, from whom the whole body fitly joined

THE EXHORTATION.

together, and compacted by that which every
joint supplieth, according to the effectual work-
ing in the measure of every party maketh in-
crease of the body unto the edifying of itself in
love." (Ephes. iv. 16.) Just so, once more,
Christians are compared to a " vine." Jesus
says : " / am the vine ; ye are the branches"
(John xv.5.) But in a vine it is obvious there
must be one root, from which all the sap and
nourishment of the tree is derived, and how-
ever numerous the branches may be, or how-
ever far they may extend, still they are all of
one colour, one form, one texture. If one of
the branches separates from the other branches,
it is evidently separated also from the root ; if
it be separated from the root, it loses all nou-
rishment, dries up, withers, dies ; the beauty
and harmony of the tree is lost ; its usefulness
and fruitfulness marred. But this he does
that refuses to communicate. For what pur-
pose should he communicate ? First, to receive
nourishment from Christ; secondly, to pre-
serve the unity of the brethren j thirdly, to

I 2

90 THE EXHORTATION.

bring forth fruits of righteousness. If he re-
fuses nourishment from Christ (and remember
" Except ye eat my fleshy and drink my blood,
ye have no life in you" John vi. 53) he must
die ; if he dies, he spoils the oneness of the
Church, and makes a schism and mutilation
where all ought to be agreement and integrity.
"Ifa man abide not in me, he is cast forth as
a branch, and men gather them, and cast them
into the fire, and they are burned" (John x v. 6.)
For this reason it was that in former times,
when men chose to dissent from some of
the doctrines of the Church as it is in Eng-
land, and became what was called Non-Con-
formists ; they yet steadily continued commu-
nicants in the holy sacrament of the Lord's
Supper. Without this, they conceived that
they should be cut off from Christ. Though
they would separate in matters of discipline,
they would always most scrupulously retain
unity in communion ; and even in later days,
it was the same with Wesley and his followers :
err as he did in becoming a schismatic in

THE EXHORTATION. 91

other things, still did he hold and teach com-
munion with the Church in the holy Eucharist.
The question is then, will you, O reader, be
worse than a non-conformist of old times, and
a dissenter of comparatively modern times?
Will you, abiding in the Church, an external
member, a branch of the tree of Christ, hearing
God's word, and joining in God's prayers, yet
steadily and obstinately make yourself more
really a dissenter and schismatic, than if
you went forth without authority into the
highways, and assumed that you had a right
to preach to the people things which were
never preached before. Consider in what
light you stand : you are not of the Jlock ; you
are not of the body ; you are not of the house-
hold ; you are not of the vine. Whence will
you obtain the nourishment requisite to sus-
tain your spiritual life ? Whence will you get
bread to feed upon, and wine to make your
heart glad ? How will you join your brethren
in love, in good works, in sympathy, in cha-
rity ? Nay, you stand by yourself, disunited,

92 THE EXHORTATION.

cut off, a dead branch, a withered limb. How
can you pray with your lips, " Prom schism,
good Lord, deliver us," — yet act schism in
your heart, and separate from your brethren
who come to feed on the heavenly banquet of
Christ's body and blood ? These things are
worth at least a question. They may be true,
and if true, in what position do you stand ?

Surely, then, to conclude, and sum up the
whole :

These things if ye earnestly con-
sider, ye will by God's grace re-
turn to a better mind ; for the
obtaining whereof we shall not
cease to make our humble peti-
tions unto Almighty God our
heavenly Father.

If you will not do your part, at least, say
God's ministers, we will do ours; we will pray
for you. But the very consideration of these
things will do much. It does but require a
little honest consideration. Consider the love

THE EXHORTATION.

of God in the offer, the dignity and blessing
of the offer, the shame of making false excuses,
the sin of doing injury to God, the danger of
neglecting the commandment in respect to
your own salvation, the schism you make in
cutting yourself off from the head of the body,
and the want of charity you shew in separat-
ing from your brethren. All these things
consider, and surely "you will return to a
better mind" But prayer avails much, and
men's hearts are very hard. It takes much to
eradicate the prejudices of a sinful world.
Perhaps God may hear the voice of ministers
interceding for a rebellious people; and so
send down from his throne on high his Spirit
of grace, and when men will not pray for
themselves, if their appointed pastors pray for
them, who knows but joyful things may follow.
This is our part. So said Samuel, when he
prayed for the disobedient people of Israel : —
" Moreover as for me, God forbid that I shall
sin against the Lord in ceasing to pray for
you" (1 Sam. xii. 23.) And Simon, when

THE EXHORTATION.

he had committed his great sin, cried out to
Peter, and said : " Pray ye to the Lord for
me, that none of these things which ye have
spoken, come upon me. 9 * (Acts viii. 24.) And
St. Paul says, in all the earnest affection of his
love towards the erring brethren : " For this
cause we also do not cease to pray for you, and
to desire that ye might befitted with the know-
ledge of his will, in all wisdom, and spiritual
understanding." (Coloss. i. 9.) And again :
" I pray God your whole spirit, and soul, and
body, be preserved blameless unto the coming
of our Lord Jesus Christ." (1 Thess. v. 23.)
If you, the reader, will still refuse, still reject
God, and do despite to his spirit, at any rate
let the ministers of the altar never forget their
duty. One of their very greatest duties is to
intercede for their flocks. To pray with them
is one cluty, to pray for them is another ; and
while there is a single hour left, before death
separates the pastor from his flock, while there
is a single opportunity remaining for God's
grace to visit the heart of man, — scorn and

THE EXHORTATION. 95

mock the holy ordinances of religion as they
may, — still prayer is the hope, prayer is the
comfort ; and the sorrowing heart of the shep-
herd, who beholds his flock wandering and
separating from the fold, may yet possess one
source of refreshment, and one hope of success
in this secret and all-effectual duty — prayer.
Sermons may be useless, and arguments may
not convince ; the eloquence even of the Apos-
tle Paul may fall short ; but when all else has
failed, the Spirit of God, descending at the
intercession of a faithful pastor, may reunite
the scattered sheep, and join them, together
with himself, under the one great Shepherd
and Bishop of men's souls, Jesus Christ.

Therefore, while we rebuke others, let us
be careful that we be not rebuked ourselves.
While we, the ministers of the altar, stand
ready at his bidding, and wonder that we see
not the thronging footsteps of devout commu-
nicants, let us be careful lest that wonder be
very easily accounted for, when we have lifted
up no voice of prayer to our God, that he

96 THE EXHORTATION.

would send forth his Spirit among the people,
and give them for hearts of stone, hearts of
flesh.

For the obtaining this glorious issue, not
only will we make our humble petitions, but
will never cease to "make our humble
petitions unto Almighty God, our heavenly
Father^

i
i

CHAPTER in.

MEDITATIONS, SCKIPTURES, PRAYERS.

FIRST MEDITATION AN ARGUMENT.

It is evident to my reason, arguing on all
the known grounds- of human societies, that
every member must partake of the spirit and
character of the society to which he belongs ;
must also conform to its usages, ceremonies,
and rules— otherwise his membership virtually
ceases.

It is evident to my understanding 9 that what
is true in a general principle, cannot be untrue
in any specific instance; and therefore that
what is true in a society established by men,
must be also true, in any society (if there be
such) established by God.

It is evident to my knowledge, that there has

MEDITATIONS.

been a society established by God called the
Church, foundedby his blessed Son our Lord
Jesus Christ, and that in that society, he the
the Founder and Establisher of it, has ordained
certain holy rites, "not only as badges or
tokens of a Christian man's profession, but
rather certain sure witnesses, and effectual
signs of grace and God's good will toward the
members, by the which he doth work invisibly
in them, and doth not only quicken, but also
strengthen and confirm, our Faith in Him."
(Article xxv.)

It is evident to my memory, casting itself
back upon the past scenes of my life, that I
have been, and am still, up to this hour, full
of wickedness ; and that when I examine the
state of my soul towards God and man, I find
it a miserable scene of infirmity ;— lusts and
passions abounding, detestable enormities of
every kind prevailing, and my whole self un-
worthy of the position in which I stand as a son
of God; — and moreover, that I am not able of
myself either to wash out this foulness of my

AN ARGUMENT. 99

life by any effort of my own, or to seek re-
mission of the punishment which is its due, or
to obtain strength for any future amendment.

It is evident to my faith, that in consequence
of these imperfections on my part, and in order
to remedy them, one has descended from Hea-
ven — the Son of God, in human flesh subsist-
ing, in human flesh teaching, suffering, and
dying, that by his obedience and death He
might do for me, what I could not do for my-
self ; — that He has for this purpose appointed
and ordained a Church, placing himself at its
head, — making himself the source and fountain
from which every kind of blessing might flow
into the hearts of the. different members of his
body ; saying to me among others — "You shall
be released from sin,— you shall receive for-
giveness, — you shall receive grace — provided
you continue a member of my body, and receive
nourishment from me, as hereby ordained."

And lastly, it is evident to my heart, that
I behold in this living and dying Deliverer,
the most loving and affectionate friend which

100 MEDITATIONS.

could possibly have been found for the lost
man that I was — that I am bound, therefore,
even putting aside my own interest, yet for
his sake, to do something in return — that I
should be a useless stock or stone, were I to
refuse a tribute of love towards Him, who has
thus been my great deliverer and Saviour —
that I therefore look upon the memorial which
he has himself devised, as but the expected,
the very lowest offering that a man so circum-
stanced as I am, could make — that when I
see the various members of the body following
this memorial, if I alone am absent, I am doing
two ungrateful things, — I am neglecting my
Deliverer, and I am sowing dissension among
my fellow-sinners. I am doing injury in two
ways ; first, in his own person, and secondly,
in theirs, for the head must suffer with the
members, and the members must suffer with
the head.

It is evident then to my reason, to my m«-
der standing, to my knowledge, to my memory,
to my faith, and to my heart, that I am bound ;

t,
i!

■ j

i 1

AN ARGUMENT. 101

IAs a member of Christ
and
As a member of Christians.
And,

/As a receiver of inestimable

ii. For God's
glory

benefits,

and
k As a subject of a glorious King'
To communicate in the Holy Eucharist,
both with Him, and with them ; that so it may
be a " sign to me, of the love which Chris-
tians ought to have among themselves one to
another; and also a sacrament of my redemp-
tion by Christ's death." (Art. xxviii.)

Now are reason, understanding, knowledge,
faith, memory, and all my better feelings, to
give way to the suggestions of the devil, or to
my prejudices, or to my fears ? Shall I hear
the glad announcement of my Redeemer's love,
" Come unto me all ye that labour, and I will
give you rest," and yet stand aloof, without
shame, and say, " I will not come." The sup-
per will be ready — the priest will minister —

k 2

102 MEDITATIONS.

shall the guests alone be wanting ? Shall God
send his servants so kindly to invite, and I be
busied about my farm or oxen, so that my God
shall send out into the lanes and streets of the
city, and bid other guests, — the poor, the maim-
ed, the halt, and the blind ? Oh, surely not !'
I also, O my God, if thou be willing, will be
there ; I will also bow the knee before thy
altar, and praise thy name, Most Highest. I
also will join in that glad thanksgiving, " Glory
to God in the highest, and on earth peace,
good-will towards men."

Still, however, it behoves me to be wary.
I must look at this solemn duty in two differ-
ent views. Though it be God's command,
and in that sense I must go, and I dare not re-
fuse so solemn an invitation ; yet on the other
hand, I must remember the holiness of the
feast ; I must bear in mind, that although it
be a feast of exceeding great joy, yet the joy
is solemn and the mystery is dignified, and so
I must approach with awe and reverence, as
well as with thanksgiving and faith. I must

AN ARGUMENT. 103

bear about my own person the marks of the
cross, which He bore for my sins, and which I
commemorate in this feast. I must not only
say, " Lard, I will follow thee whithersoever
thou goest," and then add, " but suffer me first
to go and bury my father ;" (Luke ix. 57) ;
but " I must rise up, and forsake all, lands
and houses, children and wife, yea, and my
own life also, if He require it, so that I may
be his disciple indeed." (Luke xiv. 26.)

Therefore will I consider ; I will review
my life, meditate, and pray; I will use the
time before me so that I may be ready when
the Lord comes, in the strength of faith and
the beauty of holiness ; I will watch and pre-
pare, so that God may not have occasion to
say unto me, at the feast, "Friend, how
earnest thou in hither, not having a wedding
garment V 9 (Matt. xxii. 12.)

May God the Holy Spirit come, and day
by day be with me, to prevent, to strengthen,
and to guide me.

May God the Son be with me, to intercede,

104 MEDITATIONS.

and day by day be with me to mediate, and
to save me from my own bad self.

May God the Father hear my voice of sup-
plication, which shall go up as the incense be-
fore his heavenly throne day by day, and bless
me with his heavenly blessing.

May He who is the only God and Potentate,
and King of kings, look down upon his humble
servant, while I make ready, and gird up the
loins of my mind, and put my shoes upon my
feet, and take my staff in my hand.

" It is the Lord's Passover."

(Exod. xiii. 2.)

A PRAYER.
Lord God, that dwellest on high, and yet
humblest thyself to behold the children of
men, hear from thy heavenly habitation the
prayers of thy servant ; prevent me with thy
holy Spirit, guide me with thy heavenly grace,
so that I may duly receive the holy mysteries
of thy body and thy blood.

Lord, I am not worthy that thou shouldest

A PRAYER. 105

come under my roof, but speak the word only ;
I am not worthy that thou shouldest put be-
fore me even the crumbs of thy table, but thou
art good and gracious, long-suffering, and plen-
teous in mercy, therefore I will not fear.

My sins beset me, and many infirmities
dwell within me, but thou didst sit at meat in
the house of Simon the leper, and didst not
disdain the weeping Magdalen, nor turnedst
aside from the penitent thief; therefore I will
not fear.

My nature is weak ; my will is wayward ;
my actions are unholy; but thou hast pro-
mised the holy spirit to them that ask in faith
and repentance, nothing wavering ; therefore
I will not be afraid.

Grant unto me then, O Lord, that I may ap-
proach thy holy altar without fear, and yet with
reverence. Grant me a communion unto faith
without shame, love without dissimulation, a
cheerful performance of thy will, alacrity for
every spiritual gift, hindrance from all ad-
versity, strength in all dangers, patience in

106

A SCRIPTURE.

all suffering. Guard thou, O righteous Lord,
my soul, and stablish my body ; elevate my
senses, direct my conversation, form my habits,
bless my actions, fulfil my prayers, inspire
holy thoughts, pardon the past, correct the
present, prevent the future, and bring me,
through this holy communion in thy all-blessed
mysteries, to thy kingdom in heaven.

O Lamb of God, that takest away the sins
of the world, grant me thy peace. Amen.

A SCRIPTURE.

CHRIST OUR PASSOVER.

The Old Testament contain-
ing the Type.

Speak ye unto all
the congregation of Is-
rael, saying, In the
tenth day of this month
they shall take to them
every man a lamb, ac-

The New Testament contain-
ing the Fulfilment.

The next day John
sccth Jesus coming
unto him, and saitli,
Behold the lamb of
God. (John i. 29.)

In the midst of the

CHRIST OUR PASSOVER.

107

Type.

cording to the house
of their fathers, a lamb
for an house. (Exod.
xii. 3.)

Your lamb shall be
without blemish, a male
of the first year; ye
shall take it out from
the sheep, or from the
goats. (Exod. xii. 5.)

And ye shall keep
it up until the four-
teenth day of the same
month : and the whole
assembly of the con-
gregation of Israel
shall kill it in the even-
ing. (Exod. xii. 6.)

Fulfilment.

elders stood a lamb
slain. (Rev. v. 6.)

The precious blood
of Christ, as of a lamb
without blemish and
without spot. (1 Pet.
i. 19.)

And when the sixth
hour was come, there
was darkness over the
whole land until the
ninth hour. And at
the ninth hour Jesus
cried with a loud voice,
and gave up the
ghost. (Mark xv. 33,

7.)

108

Type.

And they shall take
of the blood, and strike
it on the two side-
posts and on the upper
door-post of the houses
wherein they shall eat
it. (Exod. xii. 7.)

And they shall eat
the flesh in that night,
roast with fire, and
unleavened bread; and
with bitter herbs they
shall eat it. (Exod.
xii. 8.)

A SCRIPTURE.

Fulfilment.

Sprinkling of the
blood of Jesus Christ.
(1 Pet. i. 2.)

The blood of sprink-
ling. (Heb. xii. 24.)

Whoso eateth my
flesh 9 and drinketh my
blood, hath eternal
life ; and I will raise
him up at the last day.
For my flesh is meat
indeed, and my blood
is drink indeed. lie
that eateth my flesh,
and drinketh my blood,
dwelleth in me, and
I in him. (John vi.
54-56.)

CHRIST OUR PASSOVER. 109

The Type,

The Fulfilment.

Eat not of it raw,

But when they came

nor sodden at all with

to Jesus, and saw that

water, but roast with

he was dead already,

fire ; his head with his

they brake not his

legs, and with the pur-

legs. For these things

tenance thereof. (Ex-

were done, that the

od. xii. 9.)

scripture should be

fulfilled, A bone of

him shall not be brok-

en. (John xix. 33, 36.)

And ye shall let

When the even was

nothing of it remain

come, there came a rich

until the morning.

man of Arimathea,

(Exod. xii. 10.)

named Joseph, who

also himself was Jesus'

disciple: He went to

Pilate and begged the

body of Jesus. Then

Pilate commanded the

body to be. delivered.

And when Joseph had

110 A SCRIPTURE.

The Type. The Fulfilment.

taken the body, he
wrapped it in a clean
linen cloth. And laid
it in his own new
tomb. (Matt, xxvii.
57.)

And the blood shall
be to you for a token
upon the houses where
you are : and when I
see the blood, I will
pass over you, and the
plague shall not be
upon you to destroy
you, when I smite the
land of Egypt. (Exod.
xiL 13.)

And this day shall
be unto you for a me-
morial. (Exod.xii.14.)

Having made peace
through the blood of
his cross, by him to
reconcile all things to
himself. (Col. i. 20.)

He washed us from
our sins in his own
blood, (Rev. i. 5.)

Do this in remem- !
brance of me. (Luke '
xxii. 19.)

CHRIST OUR PASSOVER.

Ill

The Type.

And you shall keep
it a feast to the Lord
throughout your gene-
rations; you shall keep
it a feast by an ordi-
nance/or ever. (Exod.
xii. 14.)

Seven days shall ye
eat unleavened bread*
(Exod. xii. 15.)

For whosoever eat-
eth leavened bread
from the first day un-
til the seventh day,
that soul shall be cut

The Fulfilment.

Therefore let us
keep the feast (1 Cor.
v. 8.)

As often as ye eat
this bread and drink
this cup, yeMo shew
forth the Lord's death
till he come. (1 Cor.
xi. 26.)

Not with the old
leaven, neither with
the leaven of malice
and wickedness, but
with the unleavened
bread of sincerity and
truth. (1 Cor. v. 8.)

If God spared not
the natural branches,
take heed lest he also
spare not thee. Be-
hold the goodness and

112

A SCRIPTURE.

The Type.

off from Israel. (Exod.
xii. 15.)

The Fulfilment.

severity of God: on
them which fell, seve-
rity ; but toward thee,
goodness, if thou con-
tinue in his goodness ;
otherwise thou also
shalt be cut off, (Rom.
xi. 21, 22.)

Except ye eat the
flesh of the Son of
man, and drink his
blood, ye have no life
in you. (John vi. 53.)

Christ, them, our Passover is sacrificed
for us, therefore let us keep the feast.

9 Collect.

O Lord, I beseech thee merci-
fully to receive the prayers of
thy humble servant which callcth

A PRATE*. 113

upon thee ; and grant that I may
both perceive and know what
things I ought to do, and also
may have grace and power faith-
fully to fulfil the same; through
Jesus Christ our Lord. Amen.

9 $ra#er.

Almighty and immortal God,
the aid of all that need, the
helper of all that flee to thee for
succour, the life of them that
believe, and the resurrection of
the dead ; I call upon thee in all
humility and faith, that I, com-
ing to this holy Sacrament, may
receive remission of my sins by
spiritual regeneration. Receive
me, O Lord, as thou hast pro-
mised by thy well-beloved Son,
saying, ask, and ye shall have;

114 A PRATER.

seek, and ye shall find; knock,
and it shall be opened unto you.
So give now unto me, that ask-
eth; let me that seeketh find;
open the gate unto me that knock-*
eth, that I may enjoy the ever-
lasting benediction of this heav-
enly feast, and may come to the
eternal kingdom which thou hast
promised by Christ our Lord.
Amen,

llo

SECOND MEDITATION.

THE STATE OF MAN BY NATURE.

" Op every tree of the garden thou mayest
freely eat, but of the tree of the knowledge of
good and evil, thou shalt not eat of it ; for in
the day that thou eatest thereof, thou shalt
surely die." (Gen. ii. 16, 17.)

Thus spake the Almighty, then with no at-
tribute but love ; for nature was young, and
pure, and spotless, and " God saw everything
that it was good" (Gen. i. 31) ; and man the
crowning work of all, knew of nought save to
hold converse with God, and to talk with Him
face to face, and to be ministered unto by
angels, and to rejoice in his exceeding great
happiness, and life without end.

116 MEDITATIONS.

But it was not long ; for the tempter drew
nigh, and Satan, with his evil subtlety, be-
guiled the children of God, and they did eat.
(Gen. iii. 1.) And then God put on his attri-
bute of justice, and his guilty and disobedient
children fell beneath the frowns of his anger,
and punishment was first decreed unto Adam.
God said, " Because thou hast hearkened unto
the voice of thy wife, and hast eaten of the
tree, of which I commanded thee, saying,
Thou shalt not eat of it : cursed is the ground
for thy sake ; in sorrow shalt thou eat of it ail
the days of thy life. Thorns also and thistles
shall it bring forth to thee, and thou shalt eat
the herb of the field. In the sweat of thy face
shalt thou eat bread, till thou return unto the
ground, for out of it wast thou taken. Dust
thou art, and unto dost shalt thou return."
(Gun. iii 17-19.)

O fairest work of God, marred by this sub-
tle enemy ! O disobedient children, towards
so kind and loving a Creator ! Beauty turned
into foulness and order into deformity — hap-

■i

THE STATE OF MAN BY NATURE. 117

piness becoming misery,— our children brought
forth in sorrow, — our ground accursed and
bringing forth thorns and thistles ; — and life,
which was before eternal, now turned into
certain death ! For thus it was, that " by one
man sin entered into the world, and death by
sin, and so death passed upon all men (Rom.
v. 12); for " in Adam all die" (1 Cor. xv.
22); and thus it was that " all the days of man
are sorrows and his travail grief; his flesh
upon him shall have pain, and his soul within
him shall mourn" (Eccl. ii. 23), and thus it
was that " man fleeth as a shadow and con-
tinueth not in one stay" (Job xiv. 2); " there
is but a step between us and death." (1 Sam.
xx. 3.)

Thus spake the Scriptures — and when I
look around, what is there for me to behold ?
When I look at myself, what is there to see ?
How frail in body, how weak in mind, how
sensible of ill, how vain, how ignorant, how
transitory ! My body — true, indeed, I am
fearfully and wonderfully made ; and " thine

118

MEDITATIONS.

eyes did see my substance, yet being imper-
fect, and in thy book were all my members
written, which in continuance were fashioned
when as yet there was none of them." (Ps.
cxxxix. 15, 16.) But thou hast constructed me
a perishable being. The wonderful fashion of
these limbs, so perfect in their structure, so
admirable for my existence, may yet be crum-
bled into dust, or be withered, or distorted, or
by a thousand accidents may become a pain
and grief to me. I look around me, and be-
hold in my brethren the palsied limb or the
crippled body ; I see on every side the totter-
ing gait of the lame, the wandering step of
the blind ; I behold the deaf with their un-
conscious gaze, and the dumb with their silent
voice, and I cry out, O my God, what am I
before thee !

My mind ! — Here I am indeed better than
the brute. Here indeed I may rejoice, and
glorify thee, that I can think and reason,
and weigh in the balance God's providence
and love. But yet, what is my mind by na-

THE STATE OP MAN BY NATURE. 119

ture ? " The thoughts of man are vanity. "
(Ps. xciv. 11.) " He laboureth in vain, he
spendeth his strength for nought." (Isa. xlix.
4.) "If we apply our hearts to know wisdom,
we shall perceive that this also is vexation of
spirit, for in much wisdom is much grief, and
he that increaseth knowledge, increaseth sor-
row." (Eccl. viii. 16 and i. 18.)

Thus speak the Scriptures — and when I
look around — when I know that this mind,
this bountiful gift of God, may be withdrawn ;
that it may wander, become diseased like the
body, and perish, — when I behold the frenzy
of the maniac, the moping simplicity of the
idiot, the wandering gaze of the lunatic, I cry
out again, —

What am I before thee, O God !

For these things may be mine. I also am
one of that nature, one of that curse under
which these things are sent. I also may be
cast down by these withering maladies, and the
noble dignity of m 7 manhood ma 7 be pros-

120 MEDITATIONS.

trate with the brutes. I also may have to say
to the horse, and to the mule, thou art my
brother ; and the wisdom of the scribe, and
the disputer of this world, may fall, under thy
will, into the simplicity of the child, or the
folly of the babbler.

And though we should escape these miseries.
Yet how long ? What is our life ? It is even
a vapour that appeareth for a little while and
then vanisheth away." (James iv. 1 4.) " There
is no man that hath power over the spirit to
retain the spirit, neither hath he power in the
day of death." (Eccl. 8. viii.) " One genera-
tion passeth away and another generation
cometh, and the memory of them that are
dead is forgotten." (Eccl. i. 4.)

Yea, it is even so. This fair body, now so
goodly to look upon, though it shall escape all
pains and diseases under which others are
bowed down ; — this fair mind, though it shall
be strong and vigorous for the years of its
youth, — yet must they put on the helpless guise

V - — . I

THE STATE OF MAN BY NATUBE. 121

of old age. Their beauty must decay ; their
strength is perfect weakness, and threescore
years and ten will do their certain work.

Then comes the end. " Man dieth and
wasteth away, yea, man giveth up the ghost,
and where is he ?" (Job xiv. 10.) God has
willed it so. By the curse of Adam we are
bound — by the disobedience of our first pa-
rents we also are punished.

Therefore, O my God, what am I before
thee !

Verily we are altogether vanity.

" We wait for light, but behold obscurity;
for brightness, but we walk in darkness ; we
grope for the wall like the blind, we stumble
as in the night." (Isa. lix. 9.)

THE BEMEDY.

But yet : " Why art thou cast down, O my
soul, and why art thou disquieted within me?
Hope thou in God" (Ps. xlii. 5.)

" Cast thy burden upon the Lord and he
shall sustain thee." (Ps. lv. 22.)

122 MEDITATIONS.

" Take no thought, saying, what shall we
eat, or what shall we drink, or wherewithal
shall we be clothed, but seek ye first the king-
dom of God and his righteousness." (Matt,
vi. 31.)

Thus speak the Scriptures. And why
should I fear ?

I behold the works of nature ; I see beauty
and glory, and providence and love. I know
that " not a sparrow falleth to the ground
without my Heavenly Father, and that the
very hairs of my head are all numbered ; and
I will not fear, because I know that I am of
more value than many sparrows." (Matt. x. 29.)

What, though I am a frail and perishable
creature, yet God is able to do much, and I
am God's child, and He is to me my Father.
Then here is my remedy, here is my hope.

It is the almightiness of God which is the
pillar of my hope. " Abba, Father, all things
are possible to thee." (Mark xiv. 36.) Talk
not how the seas may be turned into dry land,
or the poor be raised up to be set with the

THE STATE OP MAN BY NATURE. 123

princes of the people, or how stones can be
made the children of Abraham, or how palsies
and fevers may be cured with a word. I
will stop all gaps of infidelity with this one
bush — God is able. He that is made by no
cause, cannot be confined in his being; and
he that hath no bounds in his being, can have
no bounds to his power. There is no horizon
under heaven or above heaven that hope can-
not look beyond it ;* therefore because in his
hand are the issues of life and death, I will
hope that He will guide me and be my good
shepherd. " Under the shadow of his wings
shall be my refuge until calamities be over-
past." (Ps. lvii. 1.)

It is the goodness of God which is also the
pillar of my hope.

For mark the rain that falls from above,
and the clouds that drop fatness, and the sun
which gives his heat, and all for man.

Mark the blessings with which he surrounds
us. Our food, our clothing, our dwellings,

* See Jeremy Taylor.

124 MEDITATIONS.

" our children like olive branches round about
our table." (Ps. cxxviii. 3.)

And all for man.

Mark the fruits of the earth springing forth
in never-ceasing bounty, " the grass growing
for the cattle, and wine that maketh glad the
heart of man, and oil to make his face to
shine, and bread which strengthened his
heart." (Ps. civ. 14.)

And all for man.

I may be frail, and poor, and needy, but the
Lord, " who careth for the ravens" (Job
xxxviii. 41), will also care for me. I may be
ignorant, but the Lord who giveth wisdom to
the simple, will make me also wise unto sal-
vation. I may be subject to death, but I
know what that death is — " the gate of ever-
lasting life." Therefore " the Lord shall be my
shepherd. In this world he shall feed me in a
green pasture, and lead me forth beside the
waters of comfort (Ps. xxiii. 1, 2); and for the
next world, — though I shall have by the course
of nature to " walk through the valley of the

A PRAYER. 125

shadow of death, yet I will fear no evil, for
thou art with me ; thy rod and thy staff shall
comfort me," (Ps. xxiii. 1, 2, &c.)

A PRAYER.

Almighty Father, who by thy power and
wisdom, madest the world, and all that therein
is ; who hast endued me, thy humble servant
and child, with a nature frail and perishable,
yet capable of everlasting glory ; visit me, I
beseech thee, now at this time with thy hea-
venly favour, counsel me with thy heavenly
wisdom, teach roe with thy heavenly grace.

Thou acceptest not the person of any man,
but hast promised to hear the prayer of all
such as come unto thee faithfully. I pray
thee, therefore, hear my confession, which I
pour forth from the secrets of my heart. I
beseech thee, O Lord, hear my prayer, and
guide thou the spirit of my thoughts.

[Here confess unto God the many impurities

M 2

126

A PRAYER.

and sins of your past life, review in your me-
mory the time when you were living without
God, fix upon such a year when you were
guilty of this sin, and such a year when you
were guilty of that. Count them over, and
dwell upon them as in the presence of God.
Then proceed."]

Therefore, O God, I am unworthy to stand
before thee. Thou seest how utterly unworthy
of the least of all thy mercies, how infirm of
purpose, how weak in resolution, how sinful
in action ; I have been led on from little to
great, from sins of thought to sins of deed,
from sins of inadvertence to sins of presump-
tion. I have followed even as my first parents
the subtleties of Satan. Verily I am alto-
gether vanity. Of the tree that thou didst
command, saying, " thou shalt not eat of it,"
even of that tree I have desired to eat, and
have eaten, and am utterly cast down and
ashamed to stand before thee.

But, O God most righteous, O God most
holy, visit me not with thine anger, but be

A PRAYER. 127

merciful unto me a sinner ; send not thy holy
angels to drive me forth from thy paradise ;
pursue me not with that trouble and sorrow
which for my disobedience I deserve ; but in
the mediation of thy blessed Son, send thy
holy angels to pitch their tents round about
me, and thy Holy Spirit to dwell in my heart.
Strengthen that which is weak; enlighten
that which is dark. Prevent, and go before
me, so that henceforth I may be holy in thy
sight.

O Lord, hear my prayer, and let the voice
of my cry come unto thee, for Jesus Christ
his sake. Amen.

A SCRIPTURE.

THE TWO ADAMS.

The first Adam.

God looking upon
him in wrath. — And
the Lord God called
upon Adam and said

The second Adam.

God looking upon
him in mercy. — " And
lo, a voice from Hea-
ven, saying, This is

128 A SCRIPTURE.

The first Adam, The second Adam.

unto him, where art my beloved Son, in
thou ?" (Gen. iii. 9.) whom I am well

pleased." (Matt. iii.

17.)

The devil overcom-
ing. — " And the Lord
God said unto the wo-
man, what is this that
thou hast done ? And
the woman said, the
serpent beguiled me
and I did eat." (Gen.
iii. 13.)

Enmity between the
seeds. — " And I will
put enmity between

The devil overcome.
" Then saith Jesus
unto him, Get thee
hence, Satan, for it is
written thou shalt wor-
ship the Lord God,
and him only shalt
thou serve. Then the
devil leaveth him, and
behold angels came
and ministered unto
him." (Matt. iv. 10,
11.)

But the head of the
serpent bruised. — " He
that committeth sin is

■ i

THE TWO
Thefirtt Adam.

thee and the woman,
and between thy seed
and her seed ; it shall
bruise thy head, and
thou shalt bruise his
heel." (Gen. ill. 15.)

A curse from God.
— " Because thou hast
hearkened unto the
voice of thy wife, and
hast eaten of the tree,
of which I commanded
thee, saying, thou shalt
not eat of it. Cursed
is the ground for thy
sake; in sorrow shalt
thou eat of it, all the
days of thy life." (Gen.
iii. 17.)

ADAMS. 129

The second Adam.

of the devil, for the
devil sinneth from the
beginning ; for this
purpose the Son of
God was manifested,
that he might destroy
the works of the devil"
(1 John iii. 8.)

A blessing from
God. — " Blessed be
the God and Father
of our Lord Jesus
Christ, who hath bless-
ed us with all spiritual
blessings in heavenly
places in Christ."
(Ephes. i. 3.)

130

A SCRIPTURE.

The first Adam.

Death introduced.

— " In 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 unto dust
shalt thou return."
(Gen. Hi. 19.)

The »econd Adam.

Life introduced —

" Jesus said unto her,
I am the resurrection
and the life: he that
believeth in me,though
he were dead, yet shall
he live." (John xi.
25.)

THEREFORE

" As in Adam all
die."

" It is sown a natu-
ral body."

"The first man,

" So in Christ shall (
all be made alive."
(1 Cor. xv. 22.)

" It is raised a spi-
ritual body." ( 1 Cor.
xv. 44.)

" The last Adam

THE TWO ADAMS. 131

The first Adam. The second Adam.

was made a quicken-
ing spirit. (1 Cor.
xv. 45.)

Adam, was made a
living soul."

" The first man is
of the earth, earthy."

" The natural man
receiveth not the
things of the spirit of
God, for they are fool-
ishness unto him."

" Because in time
past ye walked ac-
cording to the course
of this world, accord-
ing to the prince of
the power of the air,
the spirit that now
worketh in the chU-

" The second man
is the Lord from Hea-
ven." (1 Cor. xv. 47.)

"But he that is

spiritual judgeth all

things." (1 Cor. ii.
14, 15.)

" But God, who is
rich in mercy, for his
great love wherewith
he loved us, even
when we were dead in
sins, hath quickened
us together with
Christ, (by grace ye

132 A SCRIPTURE.

The first Adam,

dren of disobedience :
among whom also we
all had our conversa-
tion in times past in
the lusts of our flesh,
fulfilling the desires of
the flesh and of the
mind ; and were by
nature the children
of wrath, even as
others" (Ephes. ii.
2,3.)

" For which things'
sake the wrath of God
cometh on the chil-
dren of disobedience ;
in the which ye also
walked some time,
when ye lived in them,
but now ye have also
put off all these, see-

The second Adam.

are saved) ; and hath
raised us up together,
and made us sit toge-
ther inhenvenly places
in Christ Jesus."
(Eph. ii. 4, 5, 6.)

" And have put on
the new man> which
is renewed in know-
ledge, after the image
of him that created
him." (Coloss. iii. 10.)

,^-

THE TWO ADAMS.

133

Thejirst Adam,

ing that ye have put
off the old man" (Col.
iii. 6, 7.)

" Knowing this, that
our old man is cruci-
fied with him, that the
body of sin might be
destroyed, that hence-
forth we should not
serve sin." (Rom. vi.
6.)

" Therefore let us
put off, concerning the
former conversation,
the old man, which is
corrupt according to

The second Adam.

" For he that is
dead is freed from sin.
And if we be dead
with Christ, we be-
lieve that we shall also
live with him : know-
ing that Christ, being
raised from the dead,
dieth no more ; death
hath no more domi-
nion over him. * (Rom.
vi. 7, 8, 9.)

" Therefore let us
be renewed in the spi-
rit of our mind ; and
put on the new man,
which after God is

134

A PRATER.

The fir tt Adam.

the deceitful lusts."
(Epkes. iv. 22.)

The second Adam.

created in righteous*
ness and true holi-
ness." (Ephes. iv. 23,
24.)

9 $rager.

most merciful God, who, ac-
cording to the multitude of thy
mercies, dost so put away the
ri. of thee who\n,l y Jpent,
that thou rememberest them no
more : open thine eye of mercy
upon me thy servant, who most
earnestly desire pardon and for-
giveness. Renew in me, most
loving Father, whatsoever hath
been decayed by the fraud and
malice of the Devil, or by my
own carnal will and frailness;
preserve and continue me hi the

A COLLECT. 135

unity of the Church; consider
my contrition, accept my tears,
assuage my sorrow, as shall seem
to thee most expedient for me.
And forasmuch as I put my full
trust only in thy mercy, im-
pute not unto me my former sins,
but strengthen me with thy
blessed Spirit; and when thou
art pleased to take me hence,
take me unto thy favour, through
the merits of thy most dearly
beloved Son Jesus Christ our
Lord. Amen.

a Collect.

O God, who knowest me to be
set in the midst of so many and
great dangers, that by reason of
the frailty of my nature I can-
not always stand upright ; grant

136 A COLLECT.

to me such strength and protec-
tion, as may support me in all
dangers, and carry me through
all temptations; through Jesus
Christ our Lord. Amen.

another Collect.

O God, the strength of all them
that put their trust in thee,
mercifully accept my prayers;
and because through the weak-
ness of my mortal nature I can do
no good thing without thee, grant
me the help of thy grace, that in
keeping of thy commandments I
may please thee, both in will
and deed ; through Jesus Christ
our Lord. Amen.

137

THIRD MEDITATION.

THE STATE OF MAN BY THE LAW.

It is written, " curded is every one that con-
tinued not in all things that are written in the
Book of the Law to do them." (Gal. iii. 10 ;
Deut. xxvii. 26*) Accordingly, I search the
Book of the Law, and I there behold the Al-
mighty clothed in all his attributes of terror.

" The people saw the thunderings and the
lightnings, and the noice of the trumpet, and
the mountain smoking ; and when the people
saw it, they removed and stood afar off, and
they said unto Moses, speak thou with us, and
we will hear, but let not God speak with us,
lest we die." (Exod. xx. 18.) " Behold I set
before you this day a blessing and a curse ; a
blessing if ye obey the commandments of the
Lord your God, and a curse if ye will not

N 2

138

MEDITATIONS.

obey the commandments of the Lord your
God." (Deut. xi. 26.)

Then dare I contemplate the severe exact-
ness with which these holy precepts are com-
manded? Dare I contemplate the dreadful
punishment with which their violation is
charged? True, if I can attain them, my
reward will be great ; but if I fail, the punish-
ment most dreadful, the wrath of God most
terrible.

Then how do I stand before God ?

I know that He is holy. I know that he
has delivered his will to me and all mankind,
and that will is contained in the law. Unless
the law had been delivered, I could not have
disobeyed the law ; and if I had not disobeyed
the law, I had not known sin. " For I was
alive without the law once, and when the
commandment came, sin revived, and I died,
and the commandment which was ordained to
life, I found to be unto death." (Rom. vii. 11.)

Thus behold in what "jeopardy I stand
every hour." (1 Cor. xv. 30.) Perfection de-

THE STATE OF MAN BY THE LAW. 139

manded of me — unlimited perfection. Every
thought, every word, every deed, such as shall
not fear the examination, or shrink from the
scrutiny of the Allseeing Searcher of hearts,
and yet the ability to attain this perfection for
ever absent. Knowing that " the law is spi-
ritual, but that I am carnal, and sold under
sin." (Rom. vii. 14.) To will is present with
me, but how to perform that which is good,
I find not. " The good that I would, that
I do not, but the evil which I would not, that
I do." (Rom. vii. 18.)

But let me pursue this.

My thoughts : — Have they been pure, have
they been holy ? Have they been such that I
can exclaim with any confidence to God,
" Search me, O God, and know my heart ;
trymeandknowmy thoughts" (Ps. cxxxix. 23),
or have I not rather been one of those ungodly,
who are so proud that they care not for God,
neither is God in all their thoughts." (Ps. x.
4.) My desires, the imaginations of my heart,
have they been invariably towards God, or have

140 MEDITATIONS.

they not rather been only " evil continually."
(Gen. vi. 5.) Have I done as the Apostle has
bidden me? " cast down imaginations and every
high thing that exalteth itself against the
knowledge of God, bringing into captivity
every thought to the obedience of Jesus
Christ" (2 Cor. x. 5) ; or again, " Whatso-
ever things are true, whatsoever things are
honest, whatsoever things are just, whatsoever
things are pure, whatsoever things are lovely,
whatsoever things are of good report, if there
be any virtue, and if there be any praise, think
on these things." (Phil. iv. 8.) Have I done
so ? — No. I should not even in thought be
justified by the works of the law.

My words : — Have they been pure ? Have
they been temperate ? Have they been holy ?
That noble gift of language, by which God has
elevated man above the brute creation, — how
have I employed it ? Too frequently have I
forgotten his praise who gave it. Too fre-
quently have my words been careless and

THE STATE OF MAN BY THE LAW. 141

inconsiderate; sometimes unchaste and foul,
sometimes deceitful and blasphemous.

Yet what saith the will of God ? " Let no
corrupt communication proceed out of your
mouth, but that which is good to the use of
edifying, that it may minister grace unto the
hearers." (Eph. iv. 29.) " If any man among
you seem to be religious, and bridleth not his
tongue, but deceiveth his own heart, this man's
religion is vain." (James i. 26.) " For he
that will love life and see good days, let him
refrain his tongue from evil, and his lips that
they speak no guile." (1 Pet. iii. 10.) But
above all, our blessed Lord himself has told
me, " Every idle word that men shall speak,
they shall give account thereof at the day of
judgment; for by thy words thou shalt be jus-
tified, and by thy words thou shalt be con-
demned." (Matt. xii. 36.)

How then shall I dare to be justified by
the works of the law?

My actions : — Is my duty towards God in
worship and praise — Is my duty towards man

142

MEDITATIONS.

in charity and doing to others as I would they
should do to me — Is my duty to myself in
temperance and chastity — Are these things so
easy, so invariable, of such every day attain-
ment, that I can contemplate any probable
success, any likelihood of pleasing God ? Have
I " followed after righteousness, godliness,
faith, love, patience, meekness ?" (1 Tim. vi.
11.) Have I stood in any one deed " perfect
and complete in the will of God ?" (Col. iv.
12.) Have " I abhorred that which is evil,
and cleaved to that which is good ?" (Rom.
xii. 9.)

Oh, no !

Then when I cast my mind back upon these
things, and when I meditate in "the night
watches, and commune with mine own heart
in my chamber, and am still," (Ps. lxxvii. 6),
with what fear and trembling, what perplexity
of thought, what care of spirit, must I contem-
plate the chance of my soul's salvation.

If it be true that " our God is a consuming
fire" (Deut. iv. 24), for so says die law. If it

THE STATE OP MAN BY THE LAW. 143

be true that " the Lord Jesus shall be revealed
from Heaven with his mighty angels, in flam-
ing fire, taking vengeance on them that know
not God, and that obey not the Gospel of our
Lord Jesus Christ, and that they shall be
punished with everlasting destruction from
the presence of the Lord " (2 Thess. i. 7), for
so says the Gospel, Wherein shall I stand ?
When I dwell on these fearful things, — when
I know the extreme penalty demanded, that
God's justice must be satisfied, that punish-
ment must be suffered ; — when I know, that
" whosoever shall keep the whole law, and yet
offend in one point, he is guilty of all." (James
ii. 10.)—

Then what is my state ? Why am I cre-
ated ? Why am I cast in this terrible condi-
tion, the heir of a curse most deadly, " De-
lighting in the law of God after the inward
man, but seeing another law in my members,
warring against the law of my mind, and
bringing me into captivity to the law of sin?"
(Rom. vii. 23.) What shall I do ? Whither

144 MEDITATIONS.

shall I turn ? How can I but exclaim, " O
wretched man that I am, who shall deliver me
from the body of this death ?" (Bom. vii.
24.)

THE REMEDY.

" But why art thou cast down, O my soul,
and why art thou disquieted within me ?" (Ps.
xlii. 5.)

I know that the law was given by Moses,
but I know also that " Grace and truth came
by Jesus Christ." (John i. 17.) I behold
" Abraham, who believed God, and it was
counted unto him for righteousness" (Rom.
iv. 3), for " the promise that he should be
the heir of the world, was not to Abraham, or
to his seed, through the law, but through the
righteousness offaith" (Rom. iv. 13.) " There-
fore it is of faith, that it might be of grace, to '{
the end the promise might be sure to all the .i
seed ; not to that only which is of the law,
but to that also which is of the faith of Abra-
ham, who is the father of us all." (Rom. iv.
16.)

THE STATE OF MAN BT NATURE. 145

Now this promise of God to justify by faith,
precedes the wrath of God, by which he
threatens to condemn by the law ; and surely
" the covenant that was confirmed before God
in Christ, the law, which was four hundred
and thirty years after, cannot disannul, that it
should make the promise of none effect." (Gal.
iii. 17.)

Then why did God give any law at all ?
Where was the necessity of God's appearing a
severe task-master and an avenging magis-
trate, when all the time he meant to be to
his children nothing but a merciful Father.
" Wherefore serveth the law ? It was our
schoolmaster to bring us unto Christ." (Gal.
iii. 24.) It was the way by which the Al-
mighty wished to display to man the perfect
holiness of his own nature, and the seve-
rity of that justice by which he would weigh
their actions, standing by themselves. It was
for Christ that the law was constituted. It
was to Christ that everything pointed in its
types, and its sacrifices, and its atonements.

- \

146 MEDITATIONS.

It was to Jesus that Adam, that Abraham, and
that Moses looked.

Then shall my fear be turned into exceed-
ing gladness. True, I am utterly unable to do
the things which God commands ; but what of
that ? " Christ was made under the law, to
redeem them that were under the law, that we
might receive the adoption of sons." (Gal. iv.
5.) True, that we dare not approach the
Almighty with any sacrifices of our own ; but
then we have an high priest, who is instead of
us, " holy, harmless, undefiled, separate from
sinners." (Heb. vii. 26.) True, we have the
ordinances of the law to condemn us, even
unto death ; but then there is one who " has
blotted out the handwriting of these ordi-
nances, and taken it out of the way, nailing it
to his cross." (Col. ii. 14.) For there is verily
a disannulling of the commandment going be-
fore, for the weakness and unprofitableness
thereof; for the law made nothing perfect,
but the bringing in of a better hope did, by

THE STATE OP MAN BY NATURE. 147

the which we draw nigh unto God." (Heb.
vii. 18.)

Of these gracious assurances, these glorious
hopes, the Scriptures are full. Then why
need I fear ?

Under the law I feel the curse of God's
wrath, but I will not abide under the law.

Under the Gospel I see the plenitude of
God's mercy and reconciliation, and love ; and
there shall be my hope.

When I look to Mount Sinai, I indeed be-
hold thunderings and lightnings, and all the
terrible manifestations of an exacting law-
giver ; — but when I look to Mount Calvary, I
behold the suffering, patient, merciful love of
an anxious and an affectionate Father.

All my fear is then swallowed up in love ;
my anxiety ceases ; my thoughts, undisturbed
any longer by the dread alternative of abso-
lute perfection or utter condemnation, shall
wing their joyful flight far away from the
terrors of religion, to the sweet and consoling
refreshments of mercy and peace. While I

148 A PRAYER.

remember that " the law entered that sin might
abound/' I know and feel that in my own
heart, " where sin abounds, grace does much
more abound." (Rom. v. 20.)

Yea, I will cry aloud with the Apostle, " If
God be for us, who can be against us. He
that spared not his own Son, but delivered him
up for all ; how shall he not with him freely
give us all things ? Who shall lay anything to
the charge of God's elect ? It is God that jus-
tifieth. Who is he that condemneth ? It is
Christ that died." (Bom. viii. 31.)

A PRAYER.

O most mighty and eternal Lord God, who
art terrible in thy wrath, but yet in the midst
of wrath thinkest upon mercy ; who art just in
thy judgments, and yet wouldest not the death
of a sinner, but that all should turn unto thee
and live. Have mercy upon thy humble ser-
vant who now crieth unto thee. Release me,
O Lord God, from the bonds of that law by

A PRATER. 149

which thou hast brought the whole world
under sin. Take away the terrors of thy pre-
sence ; remove the strictness of thy justice.

I confess, O Lord, that when I am weighed
in the balance of thy holiness, I am found
miserably wanting. I confess that I deserve
nothing at thy hands but death; that I deserve
to be cast out from thy presence, to have my
portion in that outer darkness where is weep-
ing and gnashing of teeth ; that I deserve to
be extinct and separate from the communion
of saints, and the comforts of religion, and the
graces of thy Holy Spirit, and the memory of
my blessed Redeemer.

But yet I confess these things in the midst
of hope, because I know thy mercy. I look
to thee in earnest supplication, because thou
hast promised to hear.

O my God, cast me not utterly away !
Take not thy Holy Spirit from me ! Let the
grace of the Gospel comfort me when I think
of the terrors of thy law ! Let that High
Priest, who alone is perfect and blameless,

o 2

150 A PRATER.

offer in my place the atonement for my sinful-
ness. Take me back, O Lord my God, and
consider mine infirmity. Redeem me from the
curse of the law, and let the Holy Jesus be
for me the propitiation of thy wrath. O Lord,
I am not worthy to think of thee with my
unholy thoughts, — I am not worthy to speak
to thee with my unclean lips ; my words are
so evil ; my works are so sinful, that they
cannot stand in thy sight ! But yet, O Holy
Spirit, come with thy healing wings of com-
fort, and assure me, O Jesu Christ, my
Redeemer. Send according to thy promise
the Comforter, who shall bring all things to
my remembrance. O Saviour and Lord, help
thou mine unbelief ! Stablish, strengthen,
settle me ! O Heavenly Father, hear the
prayer of thy humble servant, and when thou
nearest, forgive for Jesus' sake. Amen.

A SCRIPTURE.

151

A SCRIPTURE.

THE LAW AND
The Law,
Delivered with ter-
ror. — " And it came to
pass on the third day,
in the morning, that
there were thunders
and lightnings, and a
thick cloud upon the
mount, and the voice
of the trumpet exceed-
ing loud ; so that all
the people that was in
the camp trembled.
And mount Sinai was
altogether on a smoke,
because the Lord de-
scended upon it in
fire ; and the smoke
thereof ascended as

THE GOSPEL.

The Gospel

Relieved with love,
— " And there were
in the same country
shepherds abiding in
the field, keeping
watch over their flock
by night. And lo, the
angel of the Lord came
upon them, and the
glory of the Lord shone
round about them ;
and they were sore
afraid. And the an-
gel said unto them,
Fear not : for, behold,
I bring you good tid-
ings of great joy,
which shall be to all

152 A SCBIPTURE.

The Law.

the smoke of a fur-
nace, and the whole
mount quaked greatly.
(Exod. xix. 16-18.)

" And the Lord came
down upon mount
Sinai, on the top of
the mount; and the
the Lord called Moses
up to the top of the
mount ; and Moses
went up. And the
Lord said unto Moses
Go down, charge the
people, lest they break
through unto the Lord
to gaze, and many of
them perish." (Exod.
xix. 20, 21.)

Its curses. — " And

The Gospel.

people." (Luke ii. 8,
9, 10.)

" And seeing the
multitudes, he went up
into a mountain : and
when he was set, his
disciples came unto
him : and he opened
his mouth, and taught
them, saying." (Matt,
v. 1, 2.)

Its blessings "Bless-

THE LAW AND THE GOSPEL.

The Law.

the Levites shall speak,
and say unto all the
men of Israel with a
loud voice, Cursed be
the man that maketh
any graven or molten
image, an abomination
unto the Lord, the
work of the hands of
the craftsman, and
putteth it in a secret
place. And all the
people shall answer
and say, Amen. Curs-
ed be he that setteth
light by his father or
his mother. And all
the people shall say,
Amen. Cursed be he
that removeth his
neighbour's landmark.
And all the people

153

The Gospel.

ed are the poor in spi-
rit : for theirs is the
kingdom of heaven.
Blessed are they that
mourn : for they shall
be comforted. Blessed
are the meek: for they
shall inherit the earth.
Blessed are they which
do hunger and thirst
after righteousness :
for they shall be filled.
Blessed are the mer-
ciful : for they shall
obtain mercy. Blessed
are the pure in heart :
for they shall see God.
Blessed are the peace-
makers : for they shall
be called the children
of God. Blessed are
they which are perse-

154

A SCRIPTURE.

The Law.

say, Amen.

shall

Cursed be he that
maketh the blind to
wander out of the way.
And all the people
shall say, Amen. Curs-
ed be he that pervert-
eth the judgment of
the stranger, father-
less, and widow. And
all the people shall say,
Amen. Cursed be he
that confirmeth not all
the words of this law
to do them. And all
the people shall say,
Amen." (Deut. xxvii.
14-26.)

Its yoke heavy. —
'• Now therefore why
tempt ye God, to put

The Gotpel.

cuted for righteous-
ness' sake : for theirs
is the kingdom of hea-
ven. Blessed are ye,
when men shall revile
you, and persecute
you, and shall say all
manner of evil against
you falsely, for my
sake." (Matt. v. 3-11.)

Its yoke light —
" Come unto me all ye
that labour and are

THE LAW AND THE GOSPEL.

155

The Law.

a joke upon the neck
of the disciples; which
neither our fathers nor
we were able to bear?"
(Acts xv. 10.)

" And be not entan-
gled again with the
yoke of bondage."
(Gal. v. 1.)

And after all ineffi-
cient. — " There is ve-
rily a disannulling of
the commandment go-
ing before, for the
weakness and unpro-
fitableness thereof, for
the law made nothing
perfect." Heb. vii. 18.

The Gospel.

heavy laden, and I
will give you rest.
Take my yoke upon
you, and learn of me ;
for I am meek and
lowly in heart : and
ye shall find rest unto
your souls. For my
yoke is easy, and my
burden is light."
(Matt. xi. 28.)

But this a better hope.
— "But the bringing
in of a better hope
did, by the which we
drew nigh unto God."
(Hebr. ?ii. 19.)

156 A SCRIPTURE.

The Law.

The Gospel.

Its mediator Moses.

Its mediator Christ.

— " The law was given

— " But grace and

by Moses." (John i.

truth came by Jesus

17.)

Christ." (John i. 17.)

" I, [Moses], stood

" But now hath He,

between the Lord and

[Jesus,] obtained a

you at that time, to

more excellent minis-

show you the word of

try* by how much also

the Lord ; for ye were

he is the mediator of

afraid by reason of the

a better covenant,

fire, and went not up

which was established

into the mount."(Deut.

upon betterpromises."

v. 5.)

(Hebr. viii. 6.)

Its High Priest

Its High Priest Jesus.

Aaron. — "Every high

— " Wherefore holy

priest, taken from

brethren, partakers of

among men, is ordain-

the heavenly calling,

ed for men in things

consider the Apostle

pertaining to God.

and High Priest of

And no man taketh

ourprofession, Christ

this honour unto him-

Jesus." (Heb. iii. 1.)

THE LAW AND THE GOSPEL.
The Law. The Gospel.

self, but he that is
called of God as was
Aaron." (Heb.v. 1 -4.)

Its high priest im-
perfect and changea-
ble. — " The law mak-
eth men high priests
which have infirmity."
. . .and they truly were
many priests because
they were not suffered
to continue by reason
of death." (Hebr. vii.
28 ana 23.)

157

Its sacrifice 9 bulls
and goats. — " And
Aaron shall bring the

The high priest per-
fect and unchangea-
ble. — "But such an
high priest became us,
who is holy> harmless,
separate from sinners;
and made higher than
the Heavens"..." and
because he continueth
for ever 9 he hath an
unchangeable priest-
hood". . . "the Son who
is consecrated for ever-
more." (Heb. vii. 26 9
24, and 28.)

Its sacri/ice i CB.niST .
— " It is not possible
that the blood of bulls

158

The Law.

bullock of the sin-of-
fering, which is for
himself, and shall make
an atonement for
himself, and for his
house, and shall kill
the bullock of the sin-
offering, which is for
himself. And he shall
take of the blood of
the bullock, and sprin-
kle it with his finger
upon the mercy-seat
eastward: and before
the mercy-seat shall
he sprinkle of the
blood with his finger
seven times. Then
shall he kill the goat
of the sin-offering,
that is for the people,
and bring his blood

A SCRIPTURE.

The Gospel

and goats should take
away sins. Where-
fore when He [Jesus]
cometh into the world,
Hesaith, Sacrifice and
offering thou wouldst
not, but a body hast
thou prepared me."
(Heb. x. 4, 5.)

" For if the blood of
bulls and goats, and
the ashes of an heifer,
sprinkling the unclean,
sanctifieth to the pu-
rifying of the flesh,
how much more shall
the blood of Christ,
who through the Eter-
nal Spirit, offered him-
self without spot to
God, purge your con-

THE LAW AND THE GOSPEL.

159

The Law.

within the vail, and
do with that blood as
he did with the blood
of the bullock, and
sprinkle it upon the
mercy - seat." (Lev.
xvi. 11, 14,15.)

Its sacrifice often.
— "And Aaron shall
make an atonement
upon the horns of it
once in a year with
the blood of the sin-
offering of atonements :
once in the year shall
he make atonement
upon it, throughout
your generations ; it is
most holy unto the
Lord." (Exod. xxx.
10.)

The Gospel

science from dead
works to serve the liv-
ing God." (Heb. ix.
13, 14.)

«(

Its sacrifice once. —
Nor yet that he should
offer himself often, as
the high priest enter-
eth into the holy place
every year with the
blood of others, for
then must he often
have suffered since
the foundation of the
world, but now once
in the end of the world
hath he appeared, to
put away sin, by the

■ ■ -

160 A SCRIPTURE.

The Law.

The GotpeL

sacrifice of himself."

(Heb. ix. 25, 26.)

" And every priest

" But this man. after

standeth daily minis-

he had offered one sa-

tering and offering

crifice for sin, for ever

oftentimes the same sa-

sat down on the right

crifices, which can

hand of God." (Heb.

never take away sins."

x. 12.)

(Heb. x. 11.)

" Who needeth not

" This He did once,

daily, as those high

when He offered up

priests, to offer up sa-

himself." (Heb. vii.

crifice, first for his

27.)

own sins, and then for

the people." (Heb.

vii. 27.)

Its punishment great

Its punishment great-

— " Inasmuch as he

er. — " Of how much

that despised Moses 9

sorer punishment, sup-

law, died without mer-

pose ye, shall he be ;

cy under two or three

thought worthy, who '

A CONFESSION.
The Law.

witnesses." (Heb. x.
28.)

161

The Gospel.

hath trodden under
foot the son of God."
(Heb. x. 29.)

THEREFORE,

" Having an high priest over the House of
God, let us draw near with a true heart, in full
assurance of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed
with pure water." (Heb. x. 22.)

9 Confession.

Almighty and most merciful
Father ; I have erred, and stray-
ed from thy ways like a lost
sheep. I have followed too much
the devices and desires of my own
heart I have offended against
thy holy laws. I have left un-
done those things which I ought

■*»»

162 A COLLECT.

to have done ; and I have done
those things which I ought not
to have done; and there is no
health in me. But thou, O Lord,
have mercy upon me, miserable
offender. Spare thou me, O God,
confessing my faults. Restore
thou me, that am penitent ; ac-
cording to thy promises declared
unto mankind in Christ Jesu
our Lord. And grant, O most
merciful Father, for his sake,
that I may hereafter live a
godly, righteous, and sober life,
to the glory of thy holy Name.
Amen.

& ColUct.

Almighty God, who madest thy
blessed Son to be circumcised,
and obedient to the law for man;

A COLLECT. 163

grant me the true Circumcision of
the Spirit ; that my heart, and all
my members, being mortified from
worldly and carnal lusts, may
in all things obey thy blessed
will ; through the same thy Son
Jesus Christ our Lord. Amen.

9notf)*r Collect.

O Almighty Lord, and ever-
lasting God, vouchsafe, I be-
seech thee, to direct, sanctify,
and govern, both my heart and
body in the ways of thy laws,
and in the works of thy com-
mandments; that through thy
most mighty protection, both
here and ever, I may be pre-
served in body and soul ; through
our Lord and Saviour Jesus
Christ. Amen.

164

FOURTH MEDITATION.

SINS OF HABIT.

" Can the Ethiopian change his skin, or the
leopard his spots, then may ye also do good,
that are accustomed to do evil." (Jeremiah
xiii. 23.)

But I, when I look back upon my past life,
must at once acknowledge, not only as I before
acknowledged, the infirmities of my nature,
and the dreadful penalties of the law which
attach to all men in their human condition
generally, but I myself, in my own person,
continually, habitually, day by day, have
sinned against the Lord.

" O Lord, mine iniquities testify against
me ; my backslidings are many ; I have sinned
against thee." (Jeremiah xiv. 7.)

SINS OF HABIT.

165

"lam dead in trespasses and sins ;" (Eph.
ii. 1) ; "I am a child of disobedience. I have
eyes full of adultery, and that cannot cease
from sin ; an heart, exercised with covetous
practices ; I have forsaken the right way, and
am gone astray, following the way of Balaam
the son of Bosor, who loved the wages of un-
righteousness." (2 Pet. ii. 14, 15.)

Let me commune with myself, and examine

i. My principles, what have they been ?
Of the world.

ii. My rule of life, what has it been ?
The opinion of men.

in. My treasure, where has it been
placed ? On the earth.

They have taught me — the world has taught
me, even from my youth up until now, that
the demands and precepts of my Saviour and
my God are unnecessary, beyond man's power,
and unjust ; and I too willingly have listened.

They have taught me, " Why doth he yet
find fault ? for who has resisted his will ? and

166 MEDITATIONS.

I, the thing formed, have said to him that
formed me, why hast thou made me thus ?"
(Rom. ix. 19, 20.)

They have taught me that the road which
leadeth to Heaven is broad and easy, while my
Saviour has told me to " enter the strait gate,
for wide is the gate, and broad is the way,
that leadeth to destruction ; but strait is the
gate, and narrow is the way, which leadeth
unto life, and few there be that find it.'*
(Matt. vii. 13.)

They have taught me that the passions of
my nature, and the lusts of the flesh, may be
indulged without danger, and retained without
offence ; while I now find, that " if my right
hand offend me, my duty is to cut it off and
cast it from me, for it is profitable for me that
one of my members should perish, and not
that my whole body should be cast into hell.' 9
(Matt. v. 30.)

They have taught me that I can make a
compromise with God, and barter and ex-
change a little good for a little evil, and that

SINS OP HABIT. 167

should I offend to-day, I may repay that •
offence by an extra portion of obedience to-
morrow, while I now find, that when I " have
done all those things which are commanded,
I must still say, I am an unprofitable servant."
(Luke xvii. 10.)

They have taught me that though I may
sin, I may yet escape ; " that God hath for-
gotten, he hideth away his face, and he will
never see it;" (Ps. x. 11) ; they have said that
God is not so terrible, or so exacting, as he
is described; that sin is not so sinful, that
disobedience is not so disobedient; — whereas I
now find, "Be sure your sin will find you
out;" (Numbers xxxii. 23); that the way of
the wicked, the thoughts of the wicked, the
sacrifice, and prayer of the wicked, " are an
abomination to the Lord ;" (Prov. xv. 9-26) ;
they have "deceived me with vain words" (Eph.
v. 6) ; " they have called good evil, and evil
good ; they have put darkness for light, and
light for darkness ; they have put bitter for
sweet, and sweet for bitter." (Isaiah v. 20.)

168 MEDITATIONS.

These are the things which they have
taught. These are the principles upon which
I have been living. Here has been my trea-
sure. Here has been my heart. I have been
" without God in the world." (Ephes. ii. 12.)

But is there no excuse ? Have I been ever
instructed in the way of righteousness? Is
not my nature very weak? Will not God
make allowance for the infirmities which he
himself has created ?

Alas! I knew what God commanded and
the Gospel taught. My sins were not from,
ignorance.

I knew the weakness of my nature, but I
also knew the. sources from which that weak-
ness might be turned into strength ; I knew
where to go for help, and did not ; my sin was
not from inadvertence.

No; I am without excuse. I have been
the slave of Satan, sold under bondage; I
would have had his pleasures without his
wages; but now the wages must be paid, and
I am cast down. O my God, I can brave it

SINS OP HABIT.

169

out no longer. Now I see, and am con-
vinced — before so proud, so blind, so wilful.
Where was my understanding, when I played
so boldly with the wrath of God, — when God
stood by and yet I sinned, — when conscience
did rebuke me and yet I sinned,-r-when Heaven
and Hell were hard at hand and yet I sinned;
when to please God and save my soul I would
not forbear a filthy lust, or give up a forbidden
vanity. I am ashamed ; I am confounded.
" I loath myself for all my abominations."
(Ezek. xxxvi. 31.)

But what say the Scriptures ?

" The works of the flesh are manifest —
adultery, fornication, uncleanness, lascivious-
ness, idolatry, witchcraft, hatred, variance,
emulations, wrath, strife, seditions, heresies,
envyings, murders, drunkenness, revellings,
and such like." (GaL v. 19.)

Answer, O my soul, to these words of thy
God. Between thee and Him ; thee, the
sinful and degraded, and Him, the holy and
the Omniscient, thy sin lieth.

170 MEDITATIONS.

Wherewith shall I appear before God ? I
have been miserably deceived. " I have
spoken peace, where there was no peace."
(Jerem. vi. 14.) I have gone on, day by
day, and year by year, deeper and deeper in
iniquity, more and more alienate from God.
My habits, my principles, what I have done,
and what I have left undone, carnal, worldly,
sensual. " There is no peace, saith my God,
to the wicked." (Isaiah xlviii. 21.)

THE REMEDY.

" But why art thou cast down, O my soul, ';

, and why art thou disquieted within me. Hope j'

; thou in God." (Ps. xlii. 5.) '

j But how can I hope in God when I have so j

1 # I

i grievously offended him? How can I ap-
proach the outraged purity of his presence ? '!

: What can I do to deprecate the fierceness of

his wrath ? '

1 " He that saith he hath not sinned makes J

1 God a liar," (1 John i. 10), but what then? j

Because a man hath sinned, it does not follow \

SINS OF HABIT. 171

that he should do so always ; for although it
is impossible, humanly speaking, that the
" Ethiopian can change his skin, or he that is
accustomed to do evil learn to do good" ( Jer.
xiii. 23), yet "all things are possible with
God." (Matt. xix. 26. )

Now behold the counsels of the Almighty.
Jesus said to the impotent man, " Sin no more,
lest a worse thing come unto thee." (John v.
14.) Jesus said to the woman taken in adul-
tery, " Neither do I condemn thee ; go, and
sin no more." (John viii. 11.) Nathan said
unto David, " The Lord also hath put away
thy sin." (2 Sam. xii. 13.) " As I live, saith
the Lord God, I have no pleasure in the death
of the wicked, but that the wicked should
turn from his way and live, for why will ye
die, O house of Israel." (Ezek. xxxiii. 11.

" How shall I give thee up, Ephraim ? how
shall I deliver thee, Israel ? how shall I make
thee as Admah ? how shall I set thee as Ze-
boim ? I will not execute the fierceness of
mine anger; I will not return to destroy

n^v

172

MEDITATIONS.

Ephraim, for I am God, and not man." (Hosea
xi. 8.) Truly if he were man, my escape
would be hopeless ; but he is God. He has
not the passions and the feelings of man ; and
it is plain that his will is that none should
perish, but that all should come to everlasting
life.

Dwell upon this also. Consider how God
has spared thee hitherto. And may he not
spare thee altogether ?

In the midst of thy revellings and surfeit-
ings of the world, he might with one word
have smitten thee to the dust.

While thou wast saying to thy soul, " Soul,
take thine ease ; eat, drink, and be merry,"
God might have said to thee : " Thou fool,
this night thy soul shall be required of thee."
(Luke xii. 19.) But he spared thee ; he led
thee forth to green pastures though thou lovedst
the barren wilderness ; he pleaded with thee
face to face ; he gave thee thy conscience, his
Holy Scriptures, his Son Jesus Christ, his
Holy Spirit, and has called aloud to thee :

SINS OF HABIT. 173

" Awake thou that sleepest, and arise from
the dead, and Christ shall give thee light."
(Ephes. v. 14.)

But there is more required for the remedy
of thy fears than an admiration of God's mercy;
and for a justification of thy sins than a re-
trospect of the past. Though God is merciful,
yet is he just ; and his justice is so severe that
he requires a satisfaction before it can be ap-
peased. And can I give it ? I cast about for
something to appease him. He is placable ;
He is willing to be appeased ; but wherewithal
shall I do it?

I cast about in vain. Thou canst not do it.

But there is one who can.

Behold once more the counsels of God.
His counsel is that atonement shall be made.

" Ye have sinned a great sin, and now I
will go up unto the Lord; peradventure I
shall make atonement for your sin." (Exod.
xxxii. 30.) Thus spake Moses, and it is even
so that Jesus Christ shall go up unto the
Lord and make atonement also for me.

174 MEDITATIONS.

Jesus Christ " being in the form of God,
thought it not robbery to be equal with God ;
he yet took upon himself the form of a servant,
and became obedient even unto death." (Phil,
ii. 8.)

Nor was that all.

Having lived a life of holiness, He died a
death of sacrifice, and " Christ our passover
is sacrificed for us." (1 Cor. v. 7.)

Nor was that all.

Being sacrificed for us, and dying the death
of the cross, He rose again, and ascended on
on high ; and " when He had himself purged
our sins, He sat down on the right hand
of the Majesty on high" (Heb. i. 3); and there
He still sits, our Mediator and our Inter-
cessor; thence He sends the Comforter;
thence he views the sufferings, the trials, the
struggles, even of me, his sinful creature.

"Without shedding of blood there is no
remission." (Heb. ix. 22.) But there is a
shedding of blood, and Jesus made it. With-
out an atonement we cannot satisfy justice ;

SINS OF HABIT. 175

but there is an atonement, and Jesus made it.
Without some intercession of a more worthy
advocate than man, between ourselves and
God, there is no hope that God will hear ;
but there is an intercession, and Jesus at the
right hand of God for ever makes it.

Then " Awake, O my soul, and arise from
the dead, and Christ shall give thee light."
(Ephes. v. 14.)

" Is there no balm in Gilead, is there no
physician there ? " Turn to the Gospel of
Jesus Christ, and answer ; look to the blood
of the Saviour, and answer. Thou hast sinned
against God; thou hast sinned from habit;
thou hast sinned against conscience, against
reason, against the Scriptures, until, O my
soul, thou art an abomination before the
Lord.

But yet, the Lord is merciful. Believest
thou the Gospel? "I know that thou be-
lievest." (Acts xxv i. 27.) Be not then almost
persuaded to be a Christian, but entirely so.
Give thyself up to repentance. Prostrate on

176 MEDITATIONS.

thy knees, "Pray without ceasing ." (1 Thes.
v. 17.) Pray for the Spirit. Pray for mercy.
Pray for sanctifying grace.

O yes, even yet I will be glad and rejoice.
My Saviour is " my strong rock for an house
of defence, and my fortress." (Ps. xxxi. 2.)
"Bring hither the ring, and kill the fatted
calf;" for while I am now saying "Father, I
have sinned against heaven, and before thee,
and am no more worthy to be called thy son,"
lo, I hear my Father's voice, the kind, the
forgiving, the merciful, " My son was dead
and is alive again, was lost and is found."
(Luke xv. 32.)

A PBATBB.

O thou, who sittest at the right hand of
God, in thine eternal glory, Jesu Christ, my
Mediator and my Redeemer, hear the voice of
my supplication ; give ear unto the words of
my prayer.

My sins are so grievous that I cannot en-

A PRAYEB. 177

dure them ; mine iniquities are so heavy that
they press me to the dust. I cannot look up
for very shame, — I am cast down, — I am
utterly discomfited.

But, O Lord, most mighty ; O God, most
merciful ; O Jesu Christ, most righteous !
Cast me not utterly from thy presence, and
take not thy Holy Spirit from me.

I have been deceived, and cruelly mocked.
I have loved the world, and despised right-
eousness. I have set up Dagon in my heart,
and wilfully thrown down the ark of the Al-
mighty. My name is legion, for the sins that
beset me are beyond number. The one evil spi-
rit is gone, but seven others more wicked than
the first, have entered in to dwell there, and
my last state is worse than the first. But O
Lord, most mighty; O God, most merciful;
O Jesu Christ, most righteous, cast me not
utterly from thy presence, and take not thy
Holy Spirit from me.

My open sins, — my secret sins, — my pre-
sumptuous sins, — sins that I have day after

178 A PRAYER.

day habitually indulged, and from year to year
have persevered in, never seeing the enormity
until now — These sins I confess unto thee, O
Lord, with misery of heart and sorrow, with
mourning and with bitter crying. They are
sins which a little foresight and a diligent spi-
rit might have avoided. They are sins which
I have acted in a wilful blindness and a per-
verse obstinacy of heart, which truly come of
the devil ; and I have nothing to do but to fly
unto thee, O God.

\Here let the contrite sinner confess the sins
which afflict him, naming them to God indivi-
dually, and detailing their circumstances.
Then proceed.']

But thou, Lord, hast shed thy blood for
the sins of the whole world. Thou enduredst
the cross, despising the shame. Thou didst
arise from the dead a glorified body. Thou
didst ascend on high, and lead captivity cap-
tive, and receivedst gifts for men. Thou sit-
test at the right hand of God to mediate and
intercede for sinners. And therefore I am not

._ i

A SCRIPTURE.

179

without hope. O Lord, be not far from the
voice of my cry. Quicken me according to
thy word. Amen.

A SCRIPTURE.

Wilful and impenitent
Sinners.

Cain. — " And Cain
was very wroth, and
his countenance fell.
And the Lord said
unto Cain, Why art
thou wroth, and why
is thy countenance
fallen ? If thou doest
well, shalt thou not be
accepted ? Andif thou
doest not well, sin
lieth at the door. And
Cain talked with Abel
his brother ; and it
came to pass when

Their punishment and
end.

Cain. — " And the
Lord said unto Cain,
Where is Abel thy
brother ? And he said,
What hast thou done ?
The voice of thy bro-
ther's blood crieth
unto me from the
ground. And now art
thou cursed from the
earth, which hath open-
ed her mouth to re-
ceive thy brother's
blood from thy hand.
When thou tillest the

180

A SCRIPTURE.

Wilful and impenitent
Sinners.

they were in the field,
that Cain rose up
against Abel his bro-
ther, and slew him."
(Gen. iv. 5-8.)

"The way of Cain."
(Jude 2.)

Korah and his com'

pany " They rose up

before Moses, with
certain of the children
of Israel, two hundred
and fifty princes of the
assembly, famous in
the congregation, men
of renown : and they
gathered themselves
together against Mo-

Their punishment and
end.

ground, it shall not
henceforth yield unto
thee her strength. A
fugitive and a vaga-
bond shalt thou be on
the earth. And Cain
went out from the pre-
sence of the Lord."
(Gen. iv. 9-16.)

Korah and his com-
pany. — " Therefore
Moses spake unto the
congregation, saying,
Depart, I pray you,
from the tents of these
wicked men, and touch
nothing of theirs, lest
ye be consumed in all
their sins. If these
men die the common

A SCRIPTURE.

181

Wilful and impenitent
Sinners.

ses and against Aaron,
and said unto them,
Ye take too much upon
you, seeing all the con-
gregation are holy,
every one of them,
and the Lord is among
them : wherefore then
lift ye up yourselves
above the congrega-
tion of the Lord ? And
Moses was very wroth,
and sent to call Da-
than and Abiram, the
sons of Eliab ; which
said, We will not come
up. And they said,
is it a small thing that
thou hast brought us
up out of a land that
floweth with milk and

Their punishment and
end.

death of all men, or if
they be visited after
the visitation of all
men ; then the Lord
hath not sent me ?
But if the Lord make
a new thing, and the
earth open her mouth,
and swallow them up,
with all that apper-
tain unto them, and
they go down quick
into the pit ; then ye
shall understand that
these men have pro-
voked the Lord. And
it came to pass, as he
had made an end of
speaking all these
words, that the ground
clave asunder that was

182

A SCRIPTURE.

Wilful and impenitent
Sinners.

honey, to kill us in
the wilderness, except
thou make thyself al-
together a prince over
us ? Moreover, thou
hast not brought us
into a land that flow-
eth with milk and ho-
ney, or given us inhe-
ritance of the fields
and vineyards : wilt
thou put out the eyes
of these men ? we will
not come up." (Numb,
xvi. 2-14.)

Balaam. — ** And
the elders of Moab,
and the elders of Mi-
dian, departed with I (Numb. xxii. 22.)

Their punishment and
end.

under them : and the
earth opened her
mouth, and swallowed
them up, and their
houses, and all the
men that appertained
unto Korah, and all
their goods. They,
and all that appertain-
ed to them, went down
alive into the pit, and
the earth closed upon
them : and they pe-
rished from among the
congregation." (Num.
xvi. 26-33.)

Balaam. — " And
God's anger was kind-
led because he went."

A SCRIPTURE.

183

Wilful and impenitent
Sinners.

the rewards of divina-
tion in their hand ;
and they came unto
Balaam, and spake
unto him the words of
Balak. But God said
unto Balaam, Thou
shalt not go with them ;
thou shalt not curse
the people ; for they
are blessed. Never-
theless Balaam rose
up in the morning,
and saddled his ass,
and went with the
princes of Moab."
(Numb. xxii. 7-21.)

" .The way of Ba-
laam, the son of Bo-
sor, who loved the

Their punishment and
end,

" And they warred
against the Midian-
ites, as the Lord com-
manded Moses ; and
they slew all the males.
And they slew the
kings of Midian, be-
sides the rest of them
that were slain ; name-
ly, Evi, and Bekem,
andZur, and Hur, and
Beba, five kings of
Midian : Balaam, also,
the son of Beor, they
slew with the sword."
(Numb. xxxi. 7, 8.)

" But was rebuked
for his iniquity." (2
Pet. ii. 16.)

184

A SCRIPTURE.

Wilful and impenitent
Sinners.

wages of unrighteous-
ness." (2 Pet. ii. 15.)

Saul.—" And Saul
said, Bring hither a
burnt-offering to me,
and peace-offerings.
And he offered the
burnt-offering. And
it came to pass, that,
as soon as he had
made an end of offer-
ing the burnt-offering,
behold, Samuel came ;
and Saul went out to
meet him, that he
might salute him.
And Samuel said,
What hast thou done ?
And Saul said, Be-
cause I saw that the

Their punishment and
end.

Saul— « And Sa-
muel said to Saul,
Thou hast done fool-
ishly : thou hast not
kept the command-
ment of the Lord thy
God, which he com-
manded thee ; for now
would the Lord have
established thy king-
dom upon Israel for
ever. But now thy
kingdom shall not con-
tinue : the Lord hath
sought him a man
after his own heart,
and the Lord hath
commanded him to be

A SCRIPTURE.

185

Wilful and impenitent
Sinners.

people were scattered
from me, and that
thou earnest not with-
in the days appointed,
and that the Philis-
tines gathered them-
selves together at Mic-
mash ; therefore, said
I, the Philistines will
come down now upon
me to Gilgal, and I
have not made suppli-
cation unto the Lord :
I forced myself, there-
fore, and offered a
burnt - offering." (1
Sam. xiii. 9-12.)

" Again, he took
Agag, the king of the
Amalekites alive, and

Their punishment and
end.

captain over his peo-
ple, because thou hast
not kept that which
the Lord commanded
thee." (1 Sam. xiii.
13, 14.)

" Then came the
word of the Lord unto
Samuel, saying, It re-
penteth me that I
have set up Saul to be
king : for he is turned
back from following
me, and hath not per-
formed my command-
ments. And Samuel
said. Hath the Lord
as great delight in
burnt - offerings and
sacrifices as in obey-

186

A SCEIPTURE.

Wilful and impenitent
Sinners.

utterly destroyed all
the people with the
edge of the sword.
But Saul and the peo-
ple spared Agag, and
the best of the sheep,
and of the oxen, and
of the fatlings, and
the lambs, and all that
was good, and would
not utterly destroy
them : but everything
that was vile and re-
fuse, that they de-
stroyed utterly." (1
Sam. xv. 8, 9.)

Their punishment and
end.

ing the voice of the
Lord ? Behold, to
obey, is better than
sacrifice, and to heark-
en, than the fat of
rams. For rebellion
is as the sin of witch-
craft, and stubborn-
ness is as iniquity and
idolatry. Because thou
hast rejected the word
of the Lord, he hath
also rejected thee from
being king." (1 Sam.
xv. 10-23.)

" And the battle
went sore against Saul,
and the archers hit
him ; and he was sore
wounded of the arch-

A SCRIPTURE.

187

Wilful and impenitent
Sinners.

Ahab. — " And

Their punishment and
end.

ers. Then said Saul
unto his armour-bear-
er, Draw thy sword,
and thrust me through
therewith, lest these
uncircumcised come
and thrust me through,
and abuse me. But
his armour - bearer
would not ; for he was
sore afraid : therefore
Saul took a sword and
fell upon it. So Saul
died, and his three
sons, and his armour-
bearer, and all his
men, that same day
together." (1 Sam.
xxxi. 3-6.)

Ahab.—" The word

188

A SCRIPTURE.

Wilful and impenitent
8inner$.

Ahab the son of Omri
did evil in the sight of
the Lord above all
that were before him.
And it came to pass,
as if it had been a
light thing for him to
walk in the sins of
Jeroboam the son of
Nebat, that he took
to wife Jezebel, the
daughter of Ethbaal
king of the Zidonians,
and went and served
Baal, and worshipped
him. And he reared
up an altar for Baal
in the house of Baal,
which he had built in
Samaria. And Ahab
made a grove : and

Their punishment and
end,

the Lord came to Eli-
jah the Tishbite, say-
ing, Arise, go down to
meet Ahab king of
Israel, which is in Sa-
maria : behold, he is
in the vineyard of Na-
both, whither he is
gone down to possess
it. And thou shalt
speak unto him, say-
ing, Thus saith the
Lord, Hast thou killed,
and also taken posses-
sion ? And thou shalt
speak unto him, say-
ing, Thus saith the
Lord, in the place
where dogs licked the
blood of Naboth, shall
dogs lick thy blood,

A SCRIPTURE.

189

WUfvl and impenitent
Sinners.

Ahab did more to pro-
voke the Lord God of
Israel to anger than
all the kings of Israel
that were before him."
(1 Kings xvi. 30-33.)

" Again, Ahab spake
unto Naboth, saying,
Give me thy vine-
yard, that I may have
it for a garden of
herbs, because it is
near unto my house;
and I will give thee
for it a better vine-
yard than it : or, if it
seem good to thee, I
will give thee the
worth of it in money,
And Naboth said to

Their punishment and
end,

even thine. And
Ahab said to Elijah,
Hast thou found me,
O mine enemy ? And
he answered, I have
found thee ; because
thou hast sold thyself
to work evil in the
sight of the Lord. Be-
hold, I will bring evil
upon thee." (1 Kings
xxi. 17-21.)

" And a certain
man drew a bow at a
venture, and smote the
king of Israel between
the joints of the har-
ness : wherefore he
said unto the driver
of his chariot, Turn

190

A SCRIPTURE.

Wilful and impenitent
Sinners,

Ahab, the Lord forbid
it me, that I should
give the inheritance
of my fathers unto
thee. And Ahab came
into his house heavy
and displeased, be-
cause of the word
which Naboththe Jez-
reelite had spoken to
him ; for he had said,
I will not give thee
the inheritance of my
fathers. And he laid
him down upon his
bed, and turned away
his face, and would
eat no bread. But Na-
both being slain by
the devices of Jezebel,
it came to pass, when

Their punishment and
end,

thine hand, and carry
me out of the host ;
for I am wounded.
And the battle in-
creased that day, and
the king was stayed
up in his chariot
against the Syrians,
and died at even, and
the blood ran out of
the wound into the
midst of the chariot.
So the king died, and
was brought to Sama-
ria ; and they buried \
the king in Samaria, jl
And one washed the

•

chariot in the pool of l ;
Samaria, and the dogs ;j
licked up his blood, l(
(and they washed his I;

A SCRIPTURE.

191

Wilful and impenitent
Sinners.

Ahab heard that Na-
both was dead, that
Ahab rose up to go
down to the vineyard
of Naboth the Jezreel-
ite, to take possession
of it." (1 Kings xxi.
2-16.)

" Again, speaking
of the prophet of the
Lord, the king of Is-
rael said unto Jeho-
shaphat, there is jet
one man, Micaiah, the
son of Imlah, by whom
we may inquire of the
Lord: but I hate him;
for he doth not pro-
phesy good concern-

Their punishment and
end.

armour,) according
unto the word of the
Lord which he spake."
(1 Kings xxii. 34-38.)

192

A SCRIPTURE.

Wilful and impenitent
Sinners.

ing me, but evil."
(1 Kings xxiii. 8.)

Jezebel. — "Jezebel,
the wife of Ahab, sent
a messenger unto Eli-
jah, saving, So, let the
gods do to me, and
more also, if I make
not thy life as the life
of one of them by
tomorrow about this
time." (1 Kings xix.2.)

"Again, the heart
of Ahab king of Israel
being cast down, by
reason of his coveting
the vineyard of Na-
both, Jezebel said unto
him, Dost thou now

Their punishment and
end.

Jezebel.—" Of Je-
zebel, spake the Lord,
saying, the dogs shall
eat Jezebel, by the
wall of Jezreel." (I
Kings xxi. 23.)

"And when Jehu
was come to Jezreel,
Jezebel heard of it;
and she painted her
face, and tired her
head, and looked out
at a window. And
as Jehu entered in at
the gate, she said, Had
Zimri peace, who slew
his master ? And he

A SCRIPTURE.

193

Wilful and impenitent
Sinners.

govern the kingdom
of Israel ? Arise, and
eat bread, and let thine
heart be merry : I
will give thee the
vineyard of Naboth
the Jezreelite. So she
wrote letters in Ahab's
name, and sealed them
with his seal, and sent
the letters unto the
elders and to the no-
bles that were in his
city, dwelling with
Naboth. And there
came in two men,
children of Belial, and
sat before him: and
the men of Belial wit-
nessed against him,
even against Naboth,

Their punishment and
end.

lift up his face to the
window, and said, Who
is on my side ? who ?
And there looked out
to him two or three
eunuchs. And he
said, Throw her down.
So they threw her
down : and some of
her blood was sprink-
led on the wall, and
on the horses : and he
trode her under foot.
And when he was
come in, he did eat
and drink, and said,
Go, see now this cursed
woman, and bury her:
for she is a king's
daughter. And they
went to bury her ; but

194

A SCRIPTURE.

Wilful and impenitent
Sinners.

in the presence of the
people, saying, Na-
both did blaspheme
God and the king.
Then they carried him
forth out of the city,
and stoned him with
stones, that he died.
Then they sent to Je-
zebel, saying, Naboth
is stoned, and is dead.
And it came to pass,
when Jezebel heard
that Naboth was ston-
ed, and was dead, that
Jezebel said to Ahab,
Arise, take possession
of the vineyard of Na-
both the Jezreelite,
which he refused to
give thee for money :

Their punishment and
end,

they found no more
of her than the scull,
and the feet, and the
palms of her hands.
Wherefore they came
again, and told him.
And he said, This is
the word of the Lord,
which he spake by his
servant Elijah the
Tishbite, saying, In
the portion of Jezreel
shall dogs eat the flesh
of Jezebel: And the
carcase of Jezebel shall
be as dung upon the
face of the field in the
portion of Jezreel ; so
that they shall not say,
This is Jezebel." (2
Kings ix. 30-37.)

A SCRIPTURE. 195

Wilful and impenitent

Their punishment and

Sinners.

end.

for Naboth is not alive,

but dead." (1 Kings

xxi. 7-15.)

Judas. — " This he

Judas. — " Then Ju-

said, not that he cared

das, which had be-

for the poor, but be-

trayed him, when he

cause he was a thief,

saw that he was con-

and had the bag, and

demned, repented him-

bare what was put

self, and brought again

therein." (Johnxii.6.)

the thirty pieces of

silver to the chief

" Then one of the

priests and elders, say-

twelve, called Judas

ing, I have sinned in

Iscariot, went unto

that I have betrayed

the chief priests, And

the innocent blood.

said unto them, What

And they said, What

will ye give me, and I

is that to us ? see thou

will deliver him unto

to that. And he cast

you? And they co-

down the pieces of

venanted with him for

, ■

silver in the temple,

196

A SCRIPTURE.

Wilful and impenitent
Sinners.

thirty pieces of silver.
And from that time
he sought opportunity
to betray him." (Matt.
xxvi. 14-16.)

" Now he that be-
trayed him gave them
a sign, saying, Whom-
soever I shall kiss,
that same is he : hold
him fast. And forth-
with he came to Je-
sus, and said, Hail,
Master ; and kissed
him." (Matt. xxvi. 48,
49.)

Their punishment and
end.

and departed, and went
and hanged himself."
(Matt, xxvii. 3-5.)

" Now this man
purchased a field with
the reward of iniquity ;
and falling headlong,
he burst asunder in
the midst, and all his
bowels gushed out.
And it was known
unto all the dwellers
at Jerusalem ; inso-
much as that field is
called in their proper
tongue, Aceldama, that
is to say, The field of
blood. For it is writ-
ten in the book of
Psalms, Let his habi-

A SCRIPTURE.

197

Wilful and impenitent
Sinners.

Ananias and Sap-
phira. — " But a cer-
tain man named Ana-
nias, with Sapphira
his wife, sold a pos-
session, and kept back
part of the price, his
wife also being privy
to it, and brought a
certain part, and laid

Their punishment and
end,

tation be desolate, and
let no man dwell there-
in: and, His bishop-
rick let another take."
(Acts i. 18-20.)

" Judas by trans-
gression fell, that he
might go to his own
place." (Acts i. 25.)

Ananias and Sap-
phira* — "And Ana-
nias hearing these
words, fell down, and
gave up the ghost:
and great fear came
on all them that heard
these things. And the
young men arose,
wound him up, and

S 3

198

A SCRIPTURE.

Wilful and impenitent
Sinners,

it at the apostles' feet.
But Peter said, Ana-
nias, why hath Satan
filled thine heart to lie
to the Holy Ghost,
and to keep back part
of the price of the
land? While it re-
mained, was it not
thine own ? and after
it was sold, was it not
in thine own power?
Why hast thou con-
ceived this thing in
thine heart ? Thou
hast not lied unto men,
but unto God." (Acts
v. 1-4.)

" And it was about
the space of three

Their punishment and
end.

carried him out, and
buried him. " (Acts v.
5,6.)

Then Peter said un-
to her, How is it that
ye have agreed to-
gether to tempt the
Spirit of the Lord?
Behold the feet of
them which have bu-
ried thy husband are
at the door, and shall
carry thee out. Then
fell she down straight-
way at his feet, and
yielded up the ghost :
and the young men
came in and found her
dead, and, carrying
her forth, buried her

A SCRIPTURE. 199

Wilful and impenitent

Their punishment and

Sinners.

end.

hours after, when his

by her husband. And

wife, not knowing

great fear came upon

what was done, came

all the church, and

in. And Peter an-

upon as many as heard

swered unto her, Tell

these things." (Acts

me whether ye sold

v. 9-11.)

the land for so much ?

And she said, Yea,

for so much ?" (Acts

v. 7, 8.)

Herod. — " And up-

Herod. — "And im-

on a set day, Herod,

mediately the angel of

arrayed in royal ap-

the Lord smote him,

parel, sat upon his

because he gave not

throne, and made an

God the glory: and

oration unto them.

he was eaten of worms,

And the people gave

and gave up the ghost."

a shout, saying, It is

(Acts xii. 23.)

the voice of a god, and

200

A SCRIPTURE.

Wilful and impenitent
Sinners.

not of a man." (Acts
xii. 21, 22.)

Elymas. — " But
Elymas the sorcerer
(for so is his name by
interpretation) with-
stood them, seeking to
turn away the deputy
from the faith." (Acts
xiii. 8.)

Their punishment and
end.

Elymas. — " Then
Saul (who also is call-
ed Paul), filled with
the Holy Ghost, set
his eyes on him, And
said, Ofullof all subtil-
ty and all mischief, thou
child of the devil, thou
enemy of all righte-
ousness, wilt thou not
cease to pervert the
right ways of the
Lord ? And now, be-
hold, the hand of the
Lord is upon thee, and
thou shalt be blind,
not seeing the sun for
a season. And imme-

A SCRIPTURE.

201

Wilful and impenitent
Sinners.

Their punishment and
end.

diately there fell on
him a mist and a dark-
ness; and he went
about, seeking some
to lead him by the
hand." (Acts xiii. 9-

THEREFORE, LET US BEWARE, FOR,

" The angels which kept not their first estate,
but left their own habitations, God hath re-
served in everlasting chains under darkness
unto the judgment of the great day, even as
Sodom and Gomorra, and the cities about
them in like manner giving themselves over
to fornication, and going after strange flesh,
are set forth for an example, suffering the
vengeance of eternal fire." " Woe unto
them, for they have gone in the way of Cain,
and ran greedily after the error of Balaam
for reward, and perished in the gainsaying of

202 A LITANY.

Korah." " These be they who separate them-
selves, sensual, having not the spirit." " But
ye, beloved, building up yourselves on your
most holy faith, praying in the Holy Ghost,
keep yourselves in the love of God, looking
for the mercy of our Lord Jesus Christ unto
eternal life.* (Jude 6-21.)

9 Ittanp.

Remember not, Lord, my of-
fences, nor the offences of my
forefathers; neither take thou
vengeance of my. sins : spare me,
good Lord, spare thy servant,
whom thou hast redeemed with
thy most precious blood, and be
not angry with me for ever.
Spare me, good Lord.
From all evil and mischief; !>

from sin, from the crafts and l;

assaults of the devil ; from thy

A LITANY.

wrath, and from everlasting dam-
nation,

Good Lord, deliver me.

From all blindness of heart ;
from pride, vain-glory, and hy-
pocrisy ; from envy, hatred, and
malice, and all uncharitableness,
Good Lord, deliver me.

From fornication, and all other
deadly sin ; and from all the de-
ceits of the world, the flesh, and
the devil,

Good Lord* deliver me.

O Lord, deal not with me after
my sins.

Neither reward me after my
iniquities.

203

3 ffcager.

O God, merciful Father, that
despisest not the sighing of a

204 A PRAYER.

contrite heart, nor the desire of
such as be sorrowful; Merci-
fully assist my prayers that I
make before thee in all my trou-
bles and adversities, whensoever
they oppress me ; and graciously
hear me, that those evils, which
the craft and subtilty of the
devil or man worketh against
me be brought to nought ; and
by the providence of thy good-
ness they may be dispersed;
that I thy servant, being hurt
by no persecutions, may ever-
more give thanks unto thee in
thy holy Church ; through Jesus
Christ our Lord. Amen.

9 Calltct.

Almighty and everlasting God,
who hatest nothing that thou

•

1 1

»;

A COLLECT. 205

hast made, and dost forgive the
sins of all them that are peni-
tent; Create and make in me
a new and contrite heart, that I
worthily lamenting my sins, and
acknowledging my wretched-
ness, may obtain of thee, the
God of all mercy, perfect remis-
sion and forgiveness; through
Jesus Christ our Lord. Amen.

206

FIFTH MEDITATION.

SINS OF TEMPTATION.

" Let him that thinketh he standeth, take
heed lest he fall." (1 Cor. x. 12.) The sin-
fulness of nature may, by the grace of God's
Holy Spirit, and through the blood of my
Saviour Jesus Christ, be cleansed ; evil prin-
ciples and evil habits may have been avoided,
and the knowledge of God's law may have
worked in my heart a generally righteous life,
so that I may look around me, and say,
" Judge me, O Lord, for I have walked in
my integrity." (Ps. xxvi. 1.) Suppose that
it be so, and that it be possible that I might
exclaim with the young man in the Gospel,
" All these things have I kept from my youth
up; what lack I yet?" (Matt. xix. 20.) Sup-

SINS OF TEMPTATION. 207

pose that it be possible. But still where
am I?

If I could hope to be called with righteous
David, " a man after God's own heart," yet
have I had no moments of temptation, no
lapses from my state of purity, no deviations
in the hour of weakness from that holiness
which God loves ?

Cast back thy mind upon the days that are
past. The Scripture tells me to " be sober,
be vigilant, because my adversary the devil,
as a roaring lion, walketh about seeking whom
he may devour." (1 Pet. v. 8.) St. Paul
says, " I fear lest by any means, as the ser-
pent beguiled Eve through his subtilty, so
your minds should be corrupted from the
simplicity of the Gospel." (2 Cor. xi. 3.)
My Saviour tells me, that the seed of the
Gospel very often falls among thorns ; and
though it presents a good appearance for a
time, yet the " cares of the world, and the
deceitfulness of riches, and the lusts of other
things enter in, and choke the word, and it

208 MEDITATIONS.

becometh unfruitful." (Matt. xiii. 22.) And
again, he most solemnly warns me, to " watch
and pray, lest I enter into temptation ; for the
spirit indeed is willing, but the flesh is weak."
(Mark xxvi. 41.)

Am I then superior to all this? Do I
stand in no need of this warning? Have I
done without intermission the will of my
Heavenly Father? Has the enemy never
surprised me? Has no accident disturbed
the even tenor of my righteousness ? Have I
walked so invariably in the regions of the
Spirit, as to be beyond all influence of the
things of the flesh ; and armed in the breast-
plate of faith so completely, as to leave no
naked spot which the arrows of the evil one
might pierce ? Have I held no parley with
the tempter ? Have I had no doubts, no mis-
givings, no covetous desires, no forbidden
longings ?

O! boast not, thyself, but reflect. The
holy David (11 Sam. xi. 2) gazed from the
towers of his house upon the wife of Uriah,

:^l

SINS OF TEMPTATION. 209

and because she was beautiful to look upon,
he was tempted, holy and righteous as was
his general character, by that forbidden and
accidental gaze, to forget all his former right-
eousness. Blind and infatuated, the tempter
led him at his will from the sin of thought to
the sin of action, until he became an adulterer,
a traitor, and a murderer.

Have / never with unholy gaze forgotten
the resolutions of my purity ? If not in ac-
tion, yet in will ; pure 'and good as I seem,
have I never failed, have I never yielded to
the " lust of the flesh, the lust of the eye, or
the pride of life ?" (1 John ii. 16.) O let me
remember that " when lust hath conceived, it
bringeth forth sin" (James i. 15) ; that " who-
soever looketh upon a woman to lust after her,
hath committed adultery already with her in
his heart." (Matt. v. 28.)

Achan (Joshua vii. 21), of the tribe of
Judah, beheld the spoil of the enemy, the
silver and the gold, and the Babylonish vest,
and he could not withstand the desire of his

T 3

210 MEDITATIONS.

heart ; but the tempter led him from the sight
to the action, and against the commandment
of the Lord he took of the accursed thing,

Have / never set my heart on forbidden
treasures? Has the sight of silver and of
gold, the riches and the splendour, the fair
dwellings and the mighty possessions of my
brother, stirred up no feeling of envy? If
they have not provoked to violence or to
stealth, — yet have I not coveted? Can I
safely say with the Apostle Paul, " I have
coveted no man's silver, or gold, or apparel ?"
(Acts xx. 33.) O let me remember the com-
mandments of my God : " Thou ahalt not
covet thy neighbour's house, thou shalt not
covet thy neighbour's wife, nor his ox, nor his
ass, nor anything that is his." (Exod. xx. 17.)

Peter the confident, the bold ! Did his
confidence endure ? We have seen him stretch-
ing forth to walk upon that sea (Matt. xiv.
30), and yet sinking. We have seen him cry-
ing aloud, " Thou art the Christ, the Son of
the living God" (Matt. xvi. 16) ; and yet in

SINS OF TEMPTATION.

211

the time of adversity, in spite of all his boast-
ing, " He began to curse and to swear, say-
ing, I know not this man of whom you speak."
(Mark xiv.71.)

Have / never been tempted, amid the scoffs
of the unbeliever and the ridicule of the scep-
tic, to deny my Lord and Master ? Has there
been no moment when bodily danger, or worldly
favour, the applause of the wicked, or the
friendship of the world, have induced me to
forego the love and approbation of my God,
and to say of my blessed Redeemer and Lord,
" I know not this man of whom you speak ?"

O let me remember, that if I cannot " give
up houses and lands, and children, and wife,
yea, and life also, for the kingdom of God, I
cannot be Christ's disciple." (Luke xiv. 26,
33.)

Now is it probable that I, whoever and
whatsoever I am, should be in better case than
the holy David, and the zealous Peter, — saints
of God, — set forth to me as patterns and warn-
ings ? Is it likely ? Yea, verily, " Let him

212 MEDITATIONS.

that thinketh he standeth, take heed lest he
fall." I can turn neither to the right nor to
the left, I can look nowhere, touch nothing,
hear nothing, taste nothing, but that the subtle
enemy shall be disguised beneath it. My senses,
my intellect, my social duties, my civil duties,
even my religious duties, hearing the word of
God, preaching the word of God, the very
sacramental ordinances themselves, may be
made by the enemy of souls, if I am not
watchful and abound in prayer, temptations
to some sort of danger. Even that which
shall seem to men, and perhaps to my own
heart, laudable and righteous, yet shall carry a
sting beneath its external beauty, filled with
the venom of the evil one.

Then boast not thyself ; but remember the
many occasions of sin to which thou hast
yielded, and therefore may yield again ; — the
snares of the enemy into which thou hast
fallen, and may fall again. Trust not in thy-
self that thou art righteous above other men ;
but be like that humble publican, who smote

SINS OF TEMPTATION. 213

upon his breast, saying, " God be merciful to
me a sinner." (Lukexviii. 13.) Thoumayest be
even a man after God's own heart, like David,
or full of good intentions, like Peter, and yet
some accident shall have overcome thee. One
only was tempted like as we are, and yet with-
out sin, " The Lord our righteousness." Only
one did resist the devil, and he fled — the Anoint-
ed of the Lord. I will get me then to my Lord
right humbly. I am a poor, weak, fallible
creature. I cannot do the things that I would.
" I will acknowledge my transgression, and my
sin shall be ever before me. Against thee,
only have I sinned, and done this evil in thy
sight, that thou mightest be justified when
thou speakest, and be clear when thou judgest."
(Ps. li. 3, 4.)

THE REMEDY.

" But why art thou cast down, O my soul,
and why art thou so disquieted within thee ?
Hope thou in God." (Ps. xlii. 5.)

True that I am surrounded by many dan-

214 MEDITATIONS.

gers ; that I cannot look, cannot speak, cannot
think, without the great enemy of souls at
hand to turn the good which God intended
into evil. But have I not as great and cer-
tain helps, as I have fearful and treacherous
enemies ?

i. I have the example of righteous men of
old. I behold Abraham.

" It came to pass that God did tempt Abra-
ham, and said unto him, Take now thy son,
thine only son Isaac, whom thou lovest, and
offer him for a burnt offering." (Gen. xxii. 1.)
And faithful Abraham was proof to this heavy
trial, and his obedience gave not way. " My
son, God will provide himself a lamb for a
burnt offering ;" and he went forth, and Satan
standing by in expectation of his victory, saw
for once man triumphant ; and the Lord said,
" Now I know that thou fearest God, seeing
thou hast not withheld thy son, thine only son,
from me."

I behold Job.

Satan answered the Lord, and said, " Doth

ii
ii
i

SINS OF TEMPTATION.

215

Job fear God for nought ? Put forth thine
hand and touch all that he hath, and he will
curse thee to thy face." (Job i. 9.) And he
did so. The Sabeans slew his oxen, the fire
fell upon his sheep, the Chaldeans fell upon
his camels, the house fell upon his young men.
Yet what did Job ? Satan stood by, and whis-
pered in his ear, " Curse the Lord ! yea,
even curse the Lord, who has sent thee this
misery !" But patient Job despised the tempter.
He fell down, and worshipped, saying, " Naked
came I out of my mother's womb, and naked
shall I return thither. The Lord gave, and
the Lord hath taken away; blessed be the
name of the Lord." (Job i. 21.) And even
this was not all. Satan said unto the Lord,
" Put forth thine hand now, and touch his
bone and his flesh, and he will curse thee to
thy face." (Job ii. 5.) " So Satan went forth
from the presence of the Lord, and smote Job
with sore boils ; and he took him a potsherd to
scrape himself withal, and he sat down among
the ashes. And his wife said unto him, Dost

216 MEDITATIONS.

thou still retain thine integrity ? Curse God and
die !" Consider the severity of the temptation.
His oxen, his sheep, his children, a sore dis-
ease, and last of all his wife, — yea, even the
wife of his. bosom,— even she, becomes a ve-
hicle of Satan's power ; and she, even she, the
wife of his bosom, counsels him to curse God.
But patient Job triumphs. He holdeth fast
his integrity. Satan is repelled. Crest-fallen
and vanquished, he finds that there is a power
to withstand him. And Job said, " What !
shall we receive good at the hand of God and
not receive evil ?"

But above all, I behold my great Redeemer.

Jesus was led up of the spirit to be tempted
of the devil. (Matt. iv. 1.) Thrice the tempter
assailed him, but thrice was he beaten back.
First, the temptation of the senses : — " Com-
mand that these stones be made bread." Again,
the temptation of vain glory : " If thou be the
Son of God, cast thyself down." Again, the
temptation of worldly power: " All this will I
give thee, if thou wilt fall down and worship

SINS OP TEMPTATION.

217

me/' But it moved not the holy Jesus. He
was tempted like as we are. He had like
passions, like feelings ; here were allurements
to him, which presented all the aspect of pre-
sent delight. But he failed not. O dwell
upon that wonderful scene ; — dwell upon the
Lord in this example which he furnishes to
thee ;— even thee, in the daily solicitations
which Satan urges, so skilfully, so fatally;
and remember that it was the word of God
that saved him. " It is written" (Matt. iv.
4, 7, 10.) In this he swerved not ; in this he
beat thee down ; in this he saw through thy
devices, O thou enemy of souls, and in the
seed of the woman bruised thy head.

ii. But some did not prove victorious. Some
failed in the hour of trial — even as I have done.
Well, but there was a way of restoration. They
were not finally destroyed.

David failed ; but God sent the prophet
Nathan to him. He was asleep, and blind in
his sin, until the prophet spake ; but when
once awakened, once seeing the light again,

218 MEDITATIONS.

he said unto Nathan, " I have sinned against
the Lord." (2 Sam. xii. 13.) And then, be*
hold the mercy of God, so prompt, so ready
for sinful men ! Nathan said unto David,
" The Lord also hath put away thy sin, thou
shalt not die."

Peter failed. He was bound by Satan. " The
Lord said, Simon, Simon, Satan hath desired
to have you, that he may sift you as wheat.
But I have prayed for thee that thy faith fail
not, and when thou art converted, strengthen
thy brethren." (Luke xxii. 31.) It was fore-
seen that he should fail ; but the Lord was
praying for him. Satan was sifting him as
wheat ; but the Lord was asking for his res-
toration at that very moment. And his faith,
though it failed, did not fail entirely ; and no
sooner is the infatuation of that singular de-
nial, thrice repeated, in the face of warning, in
the very presence of the Lord, — no sooner
was it done, than the mist which clouded his
vision dispersed, and " he wept bitterly."
(Matt xxvi. 75.)

SINS OF TEMPTATION.

219

So then let me weep bitterly. So let the
Lord pray also for me, intercede also for me,
when Satan sifts me as wheat. O, shall I not
have comfort in this ? Shall I say, " When I
am tempted, I am tempted of God." (James
i. 13.) Nay, but when I know the mercy, the
love, and the power of God, I shall feel sure
that " No temptation can take me, but such as
is common to man, and that God is faithful,
aad will not suffer me to be tempted above
that I am able ; but will, with the temptation,
also make a way to escape, that I may be able
to bear it." (1 Cor. x. 13.)

Then gird thyself and fight the good fight
of faith. " Enter not into the path of the
wicked, and go not in the way of evil men."
(Prov. iv. 14.) " Come out from among
them, and be ye separate, saith the Lord, and
touch not the unclean thing." (2 Cor. vi. 17.)
I know that in myself I am utterly powerless.
If I succeed, it is not I, " but the grace of
God that is with me." (1 Cor. xv. 10.) I dare
not so much as lift up my eyes to the skilful

220 MEDITATIONS.

allurements of my enemy; but the Spirit is
ever ready to them that ask, and I will ask.
It is " Faith that is the victory which shall
overcome the world;" (1 John v. 4); and
therefore I will go to Jesus Christ, my Saviour,
and when I go to him, he tells me, " Watch
and pray, lest ye enter into temptation.* 9
(Matt. xxvi. 41.) I will therefore " watch
and pray."

For the past: though many are my falls, yet
now " I weep bitterly." (Matt. xxvi. 75.)

For the future : though I know that " I
wrestle not against flesh and blood, but against
principalities, against powers, against the
rulers of the darkness of this world, against
spiritual wickedness in high places." (Ephes.
vi. 12.) Yet, I will "Put on the whole
armour of God, that I may be able to stand
against the wiles of the devil. And I will
stand, having my loins girt about with truth,
and having on the breast-plate of righteous-
ness ; and my feet shod with the preparation
of the gospel of peace ; above all, I will take

A PRATER. 221

the shield of faith, wherewith I shall be able
to quench all the fiery darts of the wicked.
And I will take the helmet of salvation, and
the sword of the Spirit, which is the word of
God." (Ephes. vi. 11-17.)

A PRAYER.

O Almighty and Eternal God, whose paths
are mercy and truth, who dost not willingly
afflict the children of men, nor try them be-
yond that which they are able to bear. Hear
me once more, O thou most Mighty, and let the
voice of my petition come before thy pre-
sence.

Innumerable evils have compassed me round
about. My temptations are more in number
than the hairs of my head. O Lord, whither
shall I turn ?

Thou hast led me to the mountain to be
tempted of the devil.

Thou hast suffered Satan to walk to and fro

u 3

222 A PRATER.

upon the earth, and hast given him power to
try me, even as silver is tried. O Lord, I
have not fought the good fight of faith. I have
failed in the hour of need. I have been dis-
comfited, and though I thought myself strong,
yet was mine enemy too powerful, his devices
exceeding treacherous.

The lusts of the flesh came before me and I
fell.

[Here recount and dwell upon the instances. ~\
The lusts of the eye came before me and I
feU.

[Here recount and dwell upon the instances.']

The pride of life came before me, and I fell.

[Here recount and dwell upon the instances.']

But thou art He who said, I came not to call

the righteous, but sinners, to repentance.

Thou art He who described thyself as glad,

when the prodigal returned, as rejoicing when

the lost sheep was found. Thou art He who

said, There is more joy in Heaven over one

sinner that repenteth, than over ninety and

nine just persons who need no repentance. '

■-1

A PRATER. 223

Thou art He who didst not reject the penitent
Magdalen. Thou art He who didst not cast
aside thy weeping apostle Peter, even though
he denied thee thrice.

Therefore will I hope in thy mercy for the
past, and pray to thee more diligently for the
future. Bring my body under subjection, O
Lord, and make my mind quiet as a weaned
child. Drive from me all proud thoughts,
and self-righteousness, and too much confi-
dence in my own strength. Let me remember,
O God, without ceasing, that of myself I can
do no good thing. Give me the spirit of
Abraham to believe,— of Job to endure,— of
John to love, — of David to repent. Leave
me not comfortless, but pour forth thy blessed
Spirit, the comforter, to prevent me, so that I
may not fall into temptation, and to make a
way for me to escape when in temptation, so
that in both ways I may glorify thy name.

Defend me against all delusions; sanctify
me in all trials. Let not education mislead
me, or reason make me proud. Let not preju-

224 A PRATER.

dice make me obstinate, or interest make me
blind. Let thy gracious promises quicken my
obedience, and thy fearful judgments deter me
from forgetfulness. Be about my path, O God,
and about my bed, spying out all my ways, and
watching over me with thy love. Give me a
full persuasion of the blessed truths of thy
Gospel ; a full faith in my Saviour Jesus
Christ ; a certain knowledge that He alone is
the way, the truth, and the life, which shall so
guide me through things temporal, that finally
I lose not things eternal.

And this I pray, through Jesus Christ our
Lord. Amen.

A SCRIPTURE.

The Temptations of the Devil.

I. THE FLESH.

" Now the works of the flesh are mani- \ t
fest, which are these : — Adultery, fornica-
tion, uncleanness, lasciviousness, idolatry,

THE TEMPTATIONS OF THE DEVIL. 225

witchcraft, hatred, variance, emulations, wrath,
strife, seditions, heresies, envyings, murders,
drunkenness, re veilings, and such like." (Gal.
v. 19-21.)

" This is the will of God, even your sancti-
fication, that ye should abstain from fornica-
tion ; that every one of you should know how
to possess his vessel in sanctification and ho-
nour." (1 Thess. iv. 3, 4.)

" Know ye not that your bodies are the
members of Christ ? Shall I then take the
members of Christ and make them the mem-
bers of an harlot ? God forbid. Flee fornica-
tion." (1 Cor. vi. 15-18.)

" Ye have heard that it hath been said by
them of old time, thou shalt not commit adul-
tery ; but I say unto you, whosoever looketh
on a woman to lust after her, hath already
committed adultery with her in his heart."
(Matt. v. 27, 28.)

226 A SCRIPTURE.

II. THE WORLD.

" God forbid that I should glory, save
in the cross of our Lord Jesus Christ, by
whom the world is crucified unto me, and I
unto the world." (Gal. vi. 14.)

" Pure religion, and undefiled before God
and the Father, is this, to visit the fatherless
and widows in their affliction, and to keep
himself unspotted from the world. Ye adul-
terers and adulteresses, know ye not, that the
friendship of the world is enmity with God.
Whosoever therefore will be the friend of the
world, is the enemy of God." (James i. 27,
and iv. 4.)

" Love not the world, nor the things of the
world. If any man love the world, the love of
the Father is not in him ; for all that is in the
world, the lust of flesh, and the lust of the
eyes, and the pride of life, is not of the Father,
but is of the world." (1 John ii. 15, 16.)

" The Lord commended the unjust steward,

THE TEMPTATIONS OP THE DEVIL. 227

because he had done wisely, for the children of
this world are, in their generation, wiser than
the children of light." (Luke xvi. 8.)

III. RICHES.

" Supposing that gain is godliness. From
such withdraw thyself. For they that will
be rich, fall into a temptation, and a snare,
and into many foolish and hurtful lusts, which
drown men in destruction and perdition ; for
the love of money is the root of all evil,
which while some have coveted after, they
have erred from the faith, and have pierced
themselves through with many sorrows." (1
Tim. vi. 5-10.)

" Good master, what shall I do that I may
inherit eternal life ? One thing thou lackest :
go thy way, sell whatsoever thou hast, and
give to the poor, and thou shalt have treasure
in heaven : and come, take up the cross, and
follow me. And he was sad at that saying,
and went away grieved; for he had great
possessions. And Jesus looked round about,

228 A SCRIPTURE.

and saith unto his disciples, how hardly shall
they that have riches enter the kingdom of
God ! And the disciples were astonished at
his words. But Jesus answereth again, and
saith unto them, children, how hard it is for
them that trust in riches to enter into the
kingdom of God ! It is easier for a camel to
go through the eye of a needle, than for a rich
man to enter into the kingdom of God."
(Mark x. 17-25.)

" The ground of a certain rich man brought
forth plentifully : and he thought within him-
self, saying, What shall I do, because I have
no room where to bestow my fruits ? And he
said, This will I do : I will pull down my
barns, and build greater ; and there will I be-
stow all my fruits and my goods. And I will
say to my soul, Soul, thou hast much goods
laid up for many years ; take thine ease, eat,
drink, and be merry. But God said unto him,
Thou fool! this night thy soul shall be re-
quired of thee : then whose shall those things

THE TEMPTATIONS OP THE DEVIL. 229

be, which thou hast provided ? So is he that
layeth up treasure for himself, and is not rich
towards God." (Luke xii. 16-21.)

IV. PRIDE.

" The wicked in his pride doth persecute
the poor; let them be taken in the devices
that they have imagined. The wicked,
through the pride of his countenance, will not
seek after God : God is not in all his thoughts.
His ways are always grievous; thy judgments
are far above out of his sight : as for all his
enemies, he puffeth at them. He hath said in
his heart, I shall not be moved : for I shall
never be in adversity. His mouth is full of
cursing, deceit and fraud ; under his tongue
is mischief and vanity. He hath said in his
heart, God hath forgotten : he hideth his face;
he will never see it. Arise, O Lord; O God,
lift up thine hand ; forget not the humble."
(Ps. x. 2-12.)

" The king [Nebuchadnezzar] spake and
said, Is not this great Babylon that I have

230

A SCRIPTURE.

built for the house of the kingdom, by the
might of my power, and for the honour of my
majesty ? While the word was in the king's
mouth, there fell a voice from Heaven, saying,
O king Nebuchadnezzar, to thee it is spoken ;
The kingdom is departed from thee : and they
shall drive thee from men, and thy dwelling
shall be with the beasts of the field : they shall
make thee to eat grass as oxen, and seven
times shall pass over thee, until thou know
that the Most High ruleth in the kingdom of
men, and giveth it to whomsoever he wilL
The same hour was the thing fulfilled upon
Nebuchadnezzar : and he was driven from men,
and did eat grass as oxen, and his body was
wet with the dew of heaven, till his hairs were
grown like eagle's feathers, and his nails like
bird's claws." (Daniel iv. 30-33.)

V. PLEASURE.

" Choked with pleasures of this life." (Luke
viii. 14.)

" Woe unto them that rise early in the

THE TEMPTATIONS OF THE DEVIL. 231

morning, that they may follow strong drink ;
that continue until night, till wine inflame
them ! And the harp and the viol, the tabret
and pipe, and wine, are in their feasts : but
they regard not the work of the Lord, neither
consider the operation of his hands. Therefore
my people are gone into captivity, because
they have no knowledge; and their honour-
able men are famished, and their multitude
dried up with thirst. Therefore hell hath
enlarged herself, and opened her mouth with-
out measure : and their glory, and their mul-
titude, and their pomp, and he that rejoiceth,
shall descend into it." (Isaiah v. 11-14.)

" Therefore hear now this, thou that art
given to pleasures, that dwellest' carelessly ;
that sayest in thine heart, I am, and none else
besides me ; I shall not sit as a widow, neither
shall I know the loss of children. But these
two things shall come to thee in a moment, in
one day, the loss of children, and widowhood :
they shall come upon thee in their perfection

232 A SCRIPTURE.

for the multitude of thy sorceries, and for the
great abundance of thine enchantments." (Isa.
xlvii. 8-11.)

" I said in mine heart, Go to now, I will
prove thee with mirth ; therefore enjoy plea-
sure : and, behold, this also is vanity. I said
of laughter, It is mad : and of mirth, What
doeth it ? I builded me houses ; I planted me
vineyards ; I made me gardens and orchards,
and I planted trees in them of all kind of
fruits ; I made me pools of water, to water
therewith the wood that bringeth forth trees ;
I gathered me also silver and gold, and the
peculiar treasure of kings and of the pro-
vinces; I gat me men-singers and women-
singers, and the delights of the sons of men, as
musical instruments, and that of all sorts.
And whatsoever mine eyes desired I kept not
from them ; I withheld not my heart from any
joy. Then I looked on all the works that my
hands had wrought, and on the labour that I
had laboured to do : and, behold, all was

THE TEMPTATIONS OF THE DEVIL. 233

vanity and vexation of spirit, and there wag
no profit under the sun." (Eccles. ii. 1-11.)

VI. MALICE.

" In malice be ye children." (1 Cor. xiv. 20.)

" Laying aside all malice and all guile, and
all hypocrisies, and envies, and all evil speak-
ings, as new-born babes, desire the sincere
milk of the word." (1 Pet. ii. 1.)

" Then came Peter to him, and said, Lord,
how oft shall my brother sin against me, and
I forgive him ? till seven times ? Jesus saith
unto him, I say not unto thee, Until seven
times; but, Until seventy times seven. There-
fore is the kingdom of heaven likened unto a
certain king, which would take account of his
servants. And when he had begun to reckon,
one was brought unto him which owed him
ten thousand talents: But forasmuch as he
had not to pay, his lord commanded him to be
sold, and his wife and children, and all that he

x s

234 A SCRIPTURE.

had, and payment to be made. The servant
therefore fell down, and worshipped him, say-
ing, Lord, have patience with me, and I will
pay thee all. Then the lord of that servant
was moved with compassion, and loosed him,
and forgave him the debt. But the same ser-
vant went out, and found one of his fellow-
servants which owed him an hundred pence ;
and he laid hands on him, and took him by
the throat, saying, Fay me that thou owest.
And his fellow-servant fell down at his feet,
and besought him, saying, Have patience with
me, and I will pay thee all. And he would
not ; but went and cast him into prison, till
he should pay the debt. So when his fellow-
servants saw what was done, they were very
sorry, and came and told unto their lord all
that was done. Then his lord, after that he
had called him, said unto him, O thou wicked
servant, I forgave thee all that debt, because
thou desiredst me: Shouldest not thou also
have had compassion on thy fellow-servant,
even as I had pity on thee ? And his lord

THE TEMPTATIONS OF THE DEVIL. 235

was wroth, and delivered him to the tormentors,
till he should pay all that was due unto him.
So likewise shall my heavenly Father do also
unto you, if ye from your hearts forgive not
every one his brother his trespasses." (Matt,
xviii. 21-35.)

" Ye have heard that it hath been said by
them of old time, Thou shalt not kill, and
whoever shall kill, shall be in danger of the
judgment ; but I say unto you, Whoever is
angry with his brother without a cause shall
be in danger of the judgment, and whoever
shall say unto his brother, Raca, shall be in
danger of the council ; but whoever shall say,
Thou fool, shall be in danger of hell fire."
(Matt. v. 21, 22.)

" Ye have heard that it hath been said, An
eye for an eye, and a tooth for a tooth ; But I
say unto you, That ye resist not evil : but
whosoever shall smite thee on thy right cheek,
turn to him the other also. And if any man

236

A SCRIPTURE.

will sue thee at the law, and take away thy
coat, let him have thy cloke also. And who-
soever shall compel thee to go a mile, go with
him twain." (Matt. v. 38-41.)

" Ye have heard that it hath been said,
Thou shalt love thy neighbour, and hate thine
enemy : But I say unto you, Love your ene-
mies, bless them that curse you, do good to
them that hate you, and pray for them which
despitefully use you and persecute you ; That
ye may be the children of your Father which
is in heaven : for he maketh his sun to rise on
the evil, and on the good, and sendeth rain on
the just and on the unjust. For if ye love
them which love you, what reward have ye ?
do not even the publicans the same ? And if
ye salute your brethren only, what do you
more than others ? do not even the publicans
so? Be ye therefore perfect, even as your
Father which is in heaven is perfect" (Matt
v. 43-48.)

A LITANY. 237

" Forgive us our debts, as we forgive our
debtors/' (Matt. vi. 12.)

WHEREFORE

" Recover yourselves out of the snare of the
devil, ye who are taken captive by him at his
will. Submit yourselves unto God ; resist the
devil, and he will flee from you ; draw nigh to
God, and he will draw nigh to you. Be
sober, be vigilant, because your adversary the
devil, as a roaring lion, walketh about seeking
whom he may devour. Whom resist, stedfast
in the faith." (2 Tim. ii. 26 ; James iv. 7 ;
and 1 Pet. v. 8.)

« It'tang.

From all evil and mischief; from
sin, from the crafts and assaults
of the devil; from thy wrath,
and from everlasting damnation,
Good Lord, deliver me.

238 A LITANY.

From all blindness of heart ;
from pride, vain-glory, and hy-
pocrisy ; from envy, hatred, and
malice, and all uncharitableness,
Good Lord, deliver me.

From fornication, and all other
deadly sin ; and from all the de-
ceits of the world, the flesh, and
the devil,

Good Lord) deliver me.

O Lamb of God : that takest
away the sins of the world ;
Grant me thy peace.

O Lamb of God : that takest
away the sins of the world ;
Have mercy upon me.

A PRAYER.

239

3 Vragnr.

O God, merciful Father, that
despisest not the sighing of a
contrite heart, nor the desire of
such as be sorrowful ; Mercifully
assist my prayers that I make
before thee in all my troubles
and adversities, whensoever they
oppress me ; and graciously hear
me, that those evils, which the
craft and subtilty of the devil or
man worketh against me, be
brought to nought ; and by the
providence of thy goodness they
may be dispersed; that I thy
servant, being hurt by no per-
secutions, may evermore give
thanks unto thee in thy holy
Church; through Jesus Christ
our Lord.

240 A COLLECT.

9 Collect.

Lord, I beseech thee, grant thy
servant grace to withstand the
temptations of the world, the
flesh, and the devil, and with a
pure heart and mind to follow
thee the only God; through
Jesus Christ our Lord. Amen.

241

SIXTH MEDITATION.

THE GRACES OF THE GOSPEL.

" If any man have not the spirit of Christ, he
is none of his." (Romans viii. 9.)

As yet, then, I have done but little. If I
would be of the fold of that " good shepherd,
who giveth his life for the sheep," (John x.
14, 15), I must do more in my examination of
my principles and my character, than merely
look to deficiencies. I must not only look in
repentance to past failures, but must advance
and make daily progress in the future. I must
lift up my soul to God in all the graces of the
Gospel of Jesus Christ, in all the fruits of the
spirit, in all the humility, and purity, and
charity, which constitute the spirit of Christ.

Then, let me consider. If I possess jus-
tice, fortitude, temperance, and such like, will

242 MEDITATIONS.

these possessions convey to me the spirit of
Christ ? If I am exercised in all moral good-
ness, am no adulterer, or sabbath breaker, or
blasphemer, will such observances of the law
convey to me the spirit of Christ? Surely
not. All these are duties which I might learn
from the civilized heathen, or from the law of
Moses ; they are partly attainable by human
reason, partly conveyed by the precepts of
God in the old covenant, therefore cannot in
any way be called distinctive marks of the
spirit of Christ. They are none of them
peculiar as " Graces of the Gospel." (See
Romans ii. 14.)

I must search then deeper. I must go dis-
tinctively to the New Testament, and doing
so, I shall find,

I. THE SPIRIT OF HUMILITY.

I behold Christ my Saviour fellow-partaker
with myself of human nature, degraded to my
level, "who am but dust and ashes," (Gen.
xviii. 27), and then I see how conspicuously

THE GRACES OF THE GOSPEL. 243

marked in the character of Christ is the spirit
of humility. He was poor and unknown, a
labouring mechanic, without favour, without
reputation. (Mark vi. 3.) " He, being in the
form of God, thought it not robbery to be
equal with God, but yet he made himself of
no reputation, and took upon him the form of
a servant, and was made in the likeness of
men, and being found in fashion as a man, he
humbled himself, and became obedient unto
death, even the death of the cross." (Phil. ii. 6.)

How did he teach ? " When thou art bidden,
go and sit down in the lowest room." (Luke xiv.
10.) " Except ye become as little children, ye
cannot enter into the kingdom of heaven."
(Matt, xviii. 3.) " Learn of me, for I am
meek and lowly in heart." (Matt. xi. 29.)

Who were his companions ? Not the noble
and the great ; not the wise lawyer or the
subtle pharisee ; but he was " the friend of
publicans and sinners." (Luke vii. 34.) He
conversed with the outcast and the despised.
No sinner, however degraded, but met with

244 MEDITATIONS.

kind words from Him; no misery however
abject, no sickness however loathsome, no
tears however bitter, but He was promptly
by, to comfort and to soothe.

When the disciples contended which of
them should be the greatest, " He took a
child, and set him in the midst.' 9 (Matt, xviii.
2.) When they were contending for prece-
dency, " He took a towel and girded himself,
and washed his disciples' feet." (John xiii. 4.)
When " one came and said, good Master, what
good thing shall I do that I may have eternal
life ?" He said, " Why callest thou me good f
There is none good but One, that is God."
(Matt. xix. 17.)

Shall I then boast of riches, or nobility, or
goodness, — be full of ambition and pride?
Shall I invent with the world endless distinc-
tions of rank, and struggle for high places,
and delight to be "called of men, Rabbi, i
Rabbi." (Matt, xxiii. 7.) No. I will banish >l
all haughty words and proud thoughts, I will jj
not exact too much of those who serve in the *

THE GRACES OF THE GOSPEL. 245

lowest places, because I will remember, " I
also have a Master in heaven." (Ephes. vi. 9.)
I will remember that, " blessed are the poor
in spirit, for theirs is the kingdom of heaven."
(Matt. v. 3.) I will take a towel, and gird
myself, and wash my fellow-servants' feet,
knowing that I am equal; equal in sin, equal
in infirmity, equal in need of redemption by
another's merits, even with the lowest, the
vilest, the most abject of my brethren.

II. THE SPIRIT OF PURITY.

The wife of Pilate called him " that just
man." (Matt, xxvii. 19.) Pilate said of him,
" Why, what evil hath he done ?" (Luke xxiii.
22.) Even Satan himself announced him,
speaking in the unclean spirit, " I know thee
who thou art, the Holy One of God." (Luke
iv. 34.)

And not only in action. The purity of
Christ went far deeper than action. He said :
" Blessed are the pure in heart." (Matt. v. 8.)
" Out of the heart proceed evil thoughts,

Y 2

246 MEDITATIONS.

murders, adulteries, fornication, thefts, false
witness, blasphemies." (Mark vii. 21.)

Then not only must I keep my body pure
and my hands clean, but even my mind ; I
must be pure even in intention.

Now let me consider.

If I am pure in outward appearance, if I
speak well of religion, have God in my mouth,
and to external observation abstain from all
gross violations of right, shall I have the spirit
of Christ ? Not yet. I shall be only pure for
man's sake, and not for God ; for fear, and not
for righteousness. There may be outward
mortifications and external washings, the robe
of sackcloth, and the sprinkling of ashes, while
the soul withal shall be as foul as leprosy.
There may be clean hands and chaste words,
but withal lustful imaginations and intern*
perate desires.

Now am I likely to deceive God in this ?
Can I cover the impurity of my thoughts
from the all-searching eye of God ? Christ
desires to present his Church " without wrin-

THE GRACES OF THE GOSPEL. 247

kle and without spot, or any such thing."
(Ephes. v. 27.) And therefore I, as one of his
Church, must be without wrinkle and without
spot. Shall I only hear God, when he speaks
his decided prohibitions in the loud thunder-
ings of Mount Sinai ? Then I shall be a very
good Pharisee or heathen, but surely a very
poor Christian. If I swear not, steal not,
commit no adultery, shall I then clap my
hands and say, See how I obey God ?

It may be very well for a follower of the
law, but not for the disciple of the pure and
holy Jesus. There is no " thou shalt not,"
and "thou shalt," in the Spirit of Christ
There is no limit to the all-pervading holiness
of Jesus. In the heart, in the motive, in the
intention, I must be pure, even as he was pure.

" I will wash my hands, and also my thoughts
in innocency, and so will I compass thine
altar." (Ps. xxvi, 6.)

III. THE SPIRIT OF CHARITY.

If I give alms; is that the charity of Christ ?

248 MEDITATIONS.

What saith the Scripture ?

" Though I bestow all my goods to feed the
poor, and have not charity, it profiteth me
nothing." (1 Cor. xiii. 3.) Then I may give
alms and yet have no charity ?

Yes, because as before, it is a business of
the motive, not of the deed.

What saith the Scripture again ?

" Charity suffereth long, and is kind. Cha-
rity envieth not. Charity vaunteth not itself,
is not puffed up, is not easily provoked ; think -
eth no evil, rejoiceth not in iniquity, beareth
all things, believeth all things, hopeth all
things, endureth all things." (1 Cor. xiii. 4-7.)

Now see the spirit of Christ.

When the tower in Siloam fell, and slew
eighteen men, Jesus said, " Think ye that
they were sinners above all men that dwelt in
Jerusalem ? I tell you nay." (Luke xiii. 4-5.)
When the woman taken in adultery was brought
before him, and the Scribes and Pharisees were
unable in their consciences, when tested by
Jesus, to pursue the accusation; — his reply

■i

THE GRACES OF THE GOSPEL. 249

was, passing by the crime, by writing with his
finger on the ground, for charity's sake, " Nei-
ther do I condemn thee : go and sin no more."
(John viii. 11.)

His patience under sufferings.

" When he was reviled, he reviled not
again ; when he suffered, he threatened not,
but committed himself unto Him that judgeth
righteously." (1 Peter ii. 23.)

His readiness to forgive injuries.

" Father, forgive them, for they know not
what they do." (Luke xxiii. 34.)

The question is, have I anything approach-
ing to this spirit? I must endeavour to have
it, if I would be one of Christ's.

As to my judgments I must think no evil.

As to forgiveness, I must banish all memory

of wrongs.

As to patience, I must bear all things, hope
all things, believe all things, for Jesus' sake,

THE MEANS.

How then shall I acquire these great excel-

250 MEDITATIONS.

lences ? How shall I presume ? How shall I
attempt to follow the steps of my Saviour,
who did no sin, neither was guile found in his
mouth?" (IPet.ii. 22.)

" Even by ruling myself according to His
word." (Ps. cxix. 9.)

i. To be humble.

If I am rich. " If my silver and gold is
multiplied^ and all that I have is multiplied,"
(Deut. viii. 13), then I must remember that I
am only the more dangerously situated, by
reason of those very riches ; because " it is
more difficult for a camel to go through the
eye of a needle than for a rich man to enter
the kingdom of God." (Luke xviii. 25.) I
must remember, that when Lazarus died, he
was carried to Abraham's bosom ; and that Dives
also died ; but that in the place of torment he
lifted up his voice even for a drop of water to
cool his parched tongue." (Luke xvi. 24.)

" If I am high-born, I must remember that ji
this is purely a distinction invented by man, |i

THE GRACE OF THE GOSPEL. 251

and that God can of the stones raise up child-
ren unto Abraham." (Matt. iii. 9.)

If I have beauty. The very flowers have
much more beauty, and they are blooming
one day, and cut down and cast into the oven
the next ; and a fever, or the blast of the cold
wind, or the falling shower, may mar that
beauty in a moment. " O God, thou makest
my beauty to consume away, even like a moth
fretting a garment." (Ps. xxxix. 11.)

If I have power, — if I say with Nebuchad-
nezzar, " Is not this great Babylon that I have
built?" (Daniel iv. 30.) Yea, even while the
word is in my mouth, " I may be driven from
men, and eat grass as oxen, and my body may
be wet with the dew of heaven."

If I have spiritual zeal. Then let me re-
member that the self-righteous Pharisee was
not justified so much as the lowly publican.
(Luke xviii. 14.) And that the apostle Paul
feared that he might be a cast-away (1 Cor.
ix. 27), and called himself " the chief of sin-
ners." (1 Tim. i. 15.)

252

These remembrances will make * ne '

before the Lord, and get myself to my
right humbly.

II. To be Pure.

Remember the integral purity of " '
That no man can stand > n •»« ««w«n«B ^
live j bo bright the efful]
pure the holiness of his
must be " perfect evei
(Matt. v. 48.)

Remember that to make yon pure, the
of that very God made man for the
cross.

e of his glory,
,d, and yet tltoU
he is perfect-

THE GRACES OF THE GOSPEL. 258

darkness may be done, or words of -darkness
may be spoken.

These things, if thou wilt remember, Thou
wilt " purify thyself even as Christ is pure."
(1 John iii. 3.)

in. To be Charitable.

Consider "not only thine own things, but the
things of others," (Philipp. ii. 4) — " rejoicing
with those that do rejoice, and weeping with
those that weep." (Rom. xii. 15.) — " If thou
hast two coats, giving one to him that hath
none," (Luke iii. 11), and taking care that
" your abundance may be a supply for the
wants of others." (2 Cor. viii. 14.)

Consider the proverb, — " Physician, heal
thyself," (Luke iv. 23), that "every one must
bear his own burden." (Gal. vi. 5.) "And look
not to the mote in thy brother's eye, before
thou hast removed the beam in thine own eye."
(Matt. vii. 3.)

Consider that " by what measure thou
metest, it shall be measured to thee again, and
that as thou judgest thy brother here, so wilt
thou be judged hereafter." (Matt. vii. 2.)

254 MEDITATIONS

Consider that the great day will come when
the congregated nations of the world shall stand
before God, and the books shall be open in which
the things done in the flesh are written ; " and
the dead shall be judged out of those things
which are written in the books according to
their works." (Rev. xx. 12.) O look to thy-
self, and not to others.

Consider how great that love was which
Christ has borne to thee. Consider his life,
his death, his resurrection. Consider that
this love is now being exerted for thee, and
will continue to be exerted for thee, as long as
he sits at the right hand of God the Father,
" seeing he ever liveth to make intercession,"
(Heb. vii. 25) ; and that if thou sayest that
" thou lov est God, and hatest thy brother, thou
art a liar." (1 John iv. 20.)

Consider these things, and then unkindness,
and envy, and malice, and littleness of mind,
and all uncharitableness, must at once and for
ever vanish, and thou wilt in some degree ap-
proach unto the Spirit of Christ.

•i

A PRAYER. 255

A PRAYER.

Blessed Lord Jesu Christ, whose pure Spirit
blessed and sanctified the form of man ; whose
heart knew no evil, and lips no guile ; send
forth into the heart of thy servant one ray of
that heavenly brightness with which thou
standest at the right hand of God ; — be merci-
ful unto me, impure, unchaste, unforgiving,
unholy.

Blessed Lord, let all pride of nature, all
sinfulness of the flesh, all anger, malice, envy,
and uncharitableness, be cast out from me.
Give me grace to put aside every weight, and
the sin that doth so easily beset me, all filthi-
ness and superfluity of naughtiness, lust of the
flesh, lust of the eyes, pride of life. Grant
me to be poor in spirit, chaste in mind, gentle
in conversation ; to mourn that I may be com-
forted, to be meek that I may inherit the
earth, to hunger and thirst after righteous-
ness that I may be filled, to be pure in heart
that I may see God, to be a peace-maker that

256 A PRAYER.

I may be God's son, to endure persecutions
and revilings for righteousness' sake, that so I
may have my reward in heaven.

Grant, O Almighty God, that as I am
severe towards myself, I may be charitable
towards others; that as I have been full of
evil in myself, I may think no evil against
others ; that I may love as I hope to be loved,
forgive as I hope to be forgiven, where mis-
fortune presses that I may have power to
comfort ; where poverty has laid low, that I
may have the ability to help ; where sin has
overcome, that I may have the grace to coun-
sel and to guide.

And this I pray, for Jesus Christ, his sake.
Amen.

A SCRIPTURE.

The Spirit of Humility*

I. IN RESPECT OF PROSPERITY.

" In my prosperity, I said, I shall never be
moved." (Psalm xxx. 6.)

THE SPIRIT OF HUMILITY.

257

" According to their pasture, so were they
filled ; they were filled, and their hearts were
exalted; therefore have they forgotten me."
(Hosea xiii. 6.)

" Beware that thou forget not the Lord thy
God, in not keeping his commandments, and
his judgments, and his statutes, which I com-
mand thee this day: lest, when thou hast
eaten and art full, and hast built goodly houses,
and dwelt therein ; and when thy herds and
thy flocks multiply, and thy silver and thy gold
is multiplied, and all that thou hast is multi-
plied ; then thine heart be lifted up, and thou
forget the Lord thy God, which brought thee
forth out of the land of Egypt, from the house
of bondage ; who led thee through that great
and terrible wilderness, wherein were fiery ser-
pents, and scorpions, and drought; where
there was no water ; who brought thee forth
water out of the rock of flint ; who fed thee
in the wilderness with manna, which thy
fathers knew not, that he might humble thee,

z 2

258 A SCRIPTURE.

and that he might prove thee, to do thee
good at thy latter end ; and thou say in thine
heart, My power, and the might of mine hand
hath gotten me this wealth." (Deut. viii. 11-17.)

II. IN RESPECT OF RICHES.

" Let the brother of low degree rejoice in
that he is exalted ; but the rich, in that he is
made low; because, as the flower of grass,
he shall pass away ; for the sun is no sooner
risen with a burning heart, but it withereth
the grass, and the flower thereof falleth, and
the grace of the fashion of it perisheth; so
also shall the rich man fade away in his ways."
(James i. 9-11.)

" Lo, this is the man that made not God
his strength ; but trusted in the abundance of
his riches, and strengthened himself in his
wickedness. But I am like a green olive-tree
in the house of God : I trust in the mercy of
God for ever and ever. I will praise thee for
ever and ever, because thou hast done it : and

THE SPIRIT OF HUMILITY. 259

I will wait on thy name ; for it is good before
thy saints." (Psalm lii. 7-9.)

HI. IN RESPECT OF WISDOM.

" Be not wise in thine own eyes ; Fear the
Lord." (Proverbs iii. 7/)

" Woe unto them that are wise in their
own eyes, and prudent in their own sight."
(Isaiah v. 21.)

" Let no man deceive himself. If any man
among you seemeth to be wise in this world,
let him become a fool, that he may be wise.
For the wisdom of this world is foolishness
with God: for it is written, he taketh the
wise in their own craftiness. And again, the
Lord knoweth the thoughts of the wise, that
they are vain. Therefore let no man glory in
men : for all things are yours. Whether Paul,
or Apollos, or Cephas, or the world, or life, or
death, or things present, or things to come;
all are yours ; and ye are Christ's ; and Christ
is God's." (1 Cor. iii. 18-23.)

■"

Wl^iMi

260

A SCRIPTURE.

" Son of man, say unto the prince of Tyrus,
Thus saith the Lord God : Because thine heart
is lifted up, and thou hast said, I am a God,
I sit in the seat of God, in the midst of the
seas ; yet thou art a man, and not God, though
thou set thine heart as the heart of God : Be-
hold, thou art wiser than Daniel ; there is no
secret that they can hide from thee. With
thy wisdom and with thine understanding
thou hast gotten thee riches, and hast gotten
gold and silver into thy treasures: By thy
great wisdom, and by thy traffic, hast thou
increased thy riches, and thine heart is lifted
up because of thy riches : Therefore thus
saith the Lord God, Because thou hast set
thine heart as the heart of God: Behold,
therefore, I will bring strangers upon thee,
the terrible of the nations: and they shall
draw their swords against the beauty of thy
wisdom, and they shall defile thy brightness.
They shall bring thee down to the pit, and
thou shalt die the deaths of them that are
slain in the midst of the seas. Wilt thou yet

THE SPIRIT OF HUMILITY.

261

say before him that slayeth thee, I am God?^
but thou shalt be a man, and no God, in the
hand of him that slayeth thee. Thou shalt
die the deaths of the uncircumcised by the
hand of strangers : for I have spoken it, saith
the Lord God." (Ezekiel xxviii. 2-10.)

IV. IN RESPECT OF PROVIDENCE.

" Go to now ye that say, to-day or to-morrow
we will go into such a city, and continue there
a year, and buy and sell, and get gain, whereas
ye know not what shall be on the morrow. For
what is your life ? it is even a vapour, that
appeareth for a little time, and then vanisheth
away. For that ye ought to say, If the Lord
will, we shall live, and do this, or that. But
now ye rejoice in your boastings ; all such re-
joicing is evil.* (James iv. 13-16.)

" Consider the ravens : for they neither
sow nor reap ; which neither have storehouse
nor barn ; and God feedeth them. How much
more are ye better than the fowls ? Consider

262 A SCRIPTURE.

the lilies how they grow ; they toil not, they
spin not ; and yet I say unto you, that Solo-
mon in all his glory was not arrayed like one
of these. If then God so clothe the grass,
which is to-day in the field, and to-morrow is
cast into the oven, how much more will he
clothe you, O ye of little faith ?" (Luke xii.
24-28.)

V. IN RESPECT OF GOODNESS.

"And he spake this parable unto certain
which trusted in themselves that they were
righteous, and despised other : Two men went
up into the temple to pray ; the one a Pharisee,
and the other a publican. The Pharisee stood
and prayed thus with himself: God, I thank
thee that I am not as other men are, extortion-
ers, unjust, adulterers, or even as this publican.
I fast twice in the week, I give tithes 'of all
that I possess. And the publican, standing
afar off, would not lift up so much as his eyes
unto heaven, but smote upon his breast, say-
ing, God be merciful to be a sinner. I tell

__ i

THE SPIRIT OP HUMILITY. 263

you, this man went down to his house justi-
fied rather than the other : for every one that
exalteth himself shall be abased ; and he that
humbleth himself shall be exalted." (Luke
xviii. 9.)

" So likewise ye, when ye shall have done
all those things which are commanded you,
say, We are unprofitable servants; we have
done that which was our duty to do." (Luke
xvii. 10.)

VI. IN RESPECT OF HIGH BIRTH.

" Who maketh thee to differ from another, and
what hast thou that thou didst not receive ? Now,
if thou didst receive it, why dost thou glory as
if thou hadst not received it." (1 Cor. iv. 7.)

VII. IN RESPECT OF POWER.

" Why boastest thou thyself in mischief,
O mighty man?" (Ps. Hi. 1.)

" Wherefore it shall come to pass, that,

264 A SCRIPTURE.

when the Lord hath performed his whole work
upon Mount Zion and on Jerusalem, I will
punish the fruit of the stout heart of the
king of Assyria, and the glory of his high
looks. For he saith, By the strength of my
hand I have done it, and by my wisdom ; for
I am prudent : and I have removed the bounds
of the people, and have robbed their treasures,
and I have put down the inhabitants like a
valiant man. And my hand hath found, as a
nest, the riches of the people: and as one
gathereth eggs that are left, have I gathered
all the earth ; and there was none that moved
the wing, or opened the mouth, or peeped.
Shall the axe boast itself against him thai
heweth therewith ? or shall the saw magnify
itself against him that shaketh it? as if the
rod should shake itself against them that lift
it up, or as if the staff should lift up itself, as
if it were no wood." (Isaiah z. 12-15.)

VIII. IN RESPECT OF AMBITION.

"And he put forth a parable to those which

THE SPIRIT OF HUMILITY; 265

were bidden, when he marked how they chose out
the chief rooms, saying unto them, When thou art
bidden of any man to a wedding, sit not down in
the highest room, lest a more honourable man
than thou be bidden of him ; and he that bade
thee and him come and say to thee, Give this
man place; and thou begin with shame to
take the lowest room. But when thou art
bidden, go and sit down in the lowest room ;
that when he that bade thee cometh, he may
say unto thee, Friend, go up higher: then
shalt thou have worship in the presence of
them that sit at meat with thee. For whoso-
ever exalteth himself shall be abased ; and he
that humbleth himself shall be exalted." (Luke
xiv. 7-11.)

" But all their works they do for to be seen
of men : they make broad their phylacteries,
and enlarge the borders of their garments,
and love the uppermost rooms at feasts, and
the chief seats in the synagogues, and greet-
ings in the markets, and to be called of men,

A A

266 A SCRIPTURE.

Rabbi, Rabbi. But be not ye called Rabbi ;
for one is your master, even Christ ; and all
ye are brethren. And call no man your
father upon the earth : for one is your Father,
which is in heaven. Neither be ye called
masters ; for one is your Master, even Christ.
But he that is greatest among you shall be
your servant. And whosoever shall exalt
himself shall be abased; and he that shall
humble himself shall be exalted." (Matt, xxiii.
5-12.)

IX. IN RESPECT OP VANITY.

" Your adorning let it not be that outward
adorning of plaiting the hair, and of wearing
of gold, or of putting on of apparel ; but let it
be the hidden man of the heart, in that which
is not corruptible, even the ornament of a meek
and quiet spirit, which is in the sight of God
of great price." (1 Pet. iii. 3-4.)

WHEREFORE, UPON THE WHOLE,

" Thus saith the Lord, Let not the wise

THE SPIRIT OF HUMILITY. 267

man glory in his wisdom, neither let the
mighty man glory in his might, let not the
rich man glory in his riches : but let him that
glorieth, glory in this, that he understandeth
and knoweth me, that I am the Lord which
exercise loving-kindness, judgment, and right-
eousness, in the earth ; for in these things I
delight, saith the Lord." (Jer. ix. 23-24.)

" For ye see your calling, brethren, how
that not many wise men after the flesh, not
many mighty, not many noble, are called:
But God hath chosen the foolish things of the
world, to confound the wise ; and God hath
chosen the weak things of the world, to con-
found the things which are mighty : and base
things of the world, and things which are de-
spised, hath God chosen, yea, and things which
are not, to bring to nought things that are ;
that no flesh should glory in his presence.
But of him are ye in Christ Jesus, who of
God is made unto us wisdom and righteous-
ness, and sanctiflcation, and redemption : that,

■■

268 A SCRIPTURE.

according as it is written. He that glorieth,
let him glory in the Lord." (1 Cor. i. 26-31.)

The Spirit of Purity.

I. IN RESPECT OF TEMPERANCE.

"When thou sittestto eat with a ruler, con-
sider diligently what is before thee ; and put
a knife to thy throat, if thou be a man given
to appetite. Be not desirous of his dainties ;
for they are deceitful meat." (Prov. xxiii. 1-3.)

" Come ye, say they, I will fetch wine, and
we will fill ourselves with strong drink ; and
to-morrow shall be as to-day, and much more
abundant." (Isaiah Ivi. 12.) " But woe unto
them that are mighty to drink wine, and men of
strength to mingle strong drink." (Isaiah v.22.)

" Take heed to yourselves, lest at any time
your hearts be overcharged with surfeiting
and drunkenness, and cares of this life, and so
that day come upon you unawares." (Luke
xxi. 34.)

THE SPIRIT OF PUEITY. 269

" Know ye not that the unrighteous shall
not inherit the kingdom of God. Be not de-
ceived; neither fornicators nor drunkards
inherit the kingdom of God." (1 Cor. vi. 9-10.)

II. IN RESPECT OF CHASTITY.

At the window of my house I looked through
my casement, and beheld among the simple ones;
I discerned among the youths, a young man void
of understanding, passing through the . street
near her corner ; and he went the way to her
house ; in the twilight, in the evening in the
black and dark night. And, behold, there met
him a woman, with the attire of an harlot, and
subtile of heart. (She is loud and stubborn ;
her feet abide not in her house : now is she
without, now in the streets, and lieth in wait
at every corner.) So she caught him, and
kissed him, and with an impudent face said
unto him, I have peace-offerings with me*,
this day I have paid my vows: therefore
came I forth to meet thee, diligently to seek
thy face; and I have found thee. I have

a a s

MHMWMHMSHVnHnMHiBHKHIBp

270 A SCRIPTURE.

decked my bed with coverings of tapestry
with carved works, with fine linen of Egypt.
I have perfumed my bed with myrrh, aloes,
and cinnamon. Come let us take our fill of
love until the morning ; let us solace ourselves
with loves. For the good man is not at home,
he is gone a long journey. He hath taken a
bag of money with him, and will come home
at the day appointed. With much fair speech
she caused him to yield, with the flattering of
her lips she forced him. He goeth after her
straightway, as an ox goeth to the slaughter,
or as a fool to the correction of the stocks ;
till a dart strike through his liver, as a bird
hasteth to his snare, and knoweth not that it
is for his life. Hearken unto me now, there-
fore, © ye children, and attend to the words
of my mouth ; Let not thine heart decline to
her ways, go not astray in her paths : For she
hath cast down many wounded; yea, many
strong men have been slain by her. Her
house is the way to hell, going down to the
chambers of death." (Proverbs vii. 6-27.)

THE SPIRIT OF PURITY. 271

" Mortify therefore your members which
are upon earth, fornication, uncleanness, inor-
dinate affection, evil concupiscence, — in the
which ye also walked sometime, when ye lived
in them. But now ye also put off all these,
anger, wrath, malice, blasphemy, filthy com-
munication out of your mouth? (Coloss. iii.
5-8.)

" Even as Sodom and Gomorrah, and the
cities about them in like manner, giving them-
selves over to fornication, and going after
strange flesh, are set forth for an example,
suffering the vengeance of eternal fire."
(Jude 7.)

" For this is the will of God, even your
sanctification, that ye should abstain from for-
nication, that every one of you should know
how to possess his vessel in sanctification and
honour." (1 Thess. iv. 3.)

" Know ye not that your bodies are the

272 A SCRIPTURE.

members of Christ? shall I then take the
members of Christ, and make them the mem-
bers of an harlot ? God forbid. What ! know
ye not that he which is joined to an harlot is
one body? for two, saith he, shall be one
flesh, but he that is joined unto the Lord is one
spirit. Flee fornication." (1 Cor. vi. 15-18.)

WHEREFORE, UPON THE WHOLE,

" We are debtors, not to the flesh, to live
after the flesh. For if ye live after the flesh,
ye shall die : but if ye through the Spirit do
mortify the deeds of the body, ye shall live.
For as many as are led by the Spirit of God,
they are the sons of God. Let us therefore cast
off the works of darkness, and let us put on the
armour of light. Let us walk honestly, as in
the day ; not in rioting and drunkenness, not
in chambering and wantonness, not in strife
and envying. But put ye on the Lord Jesus
Christ, and make not provision for the flesh,
to fulfil the lusts thereof." (Rom. viii. 12,
and xiii. 12.)

THE SPIRIT OF CHARITY. 273

The Spirit of Charity.

I. IN THOUGHT.

" Rejoice not when thine enemy falleth ;
and let not thine heart be glad when he stum-
bleth." (Prov. xxiv. 17.)

" Judge not, that ye be not judged. For
with what judgments ye judge, ye shall be
judged : and with what measure ye mete, it
shall be measured to you again. And why
beholdest thou the mote that is in thy bro-
ther's eye, but considerest not the beam that is
in thine own eye ? Or how wilt thou say to
thy brother, Let me pull out the mote out of
thine eye: and, behold, a beam is in thine own
eye ? Thou hypocrite, first cast out the beam
out of thine own eye ; and then shalt thou see
clearly to cast out the mote out of thy bro-
ther's eye." (Matt. vii. 1-5.)

" Charity suflereth long and is kind ; cha-
rity envieth not, thinketh no evil, rejoiceth not
in iniquity, but rejoiceth in the truth." (1 Cor.
xiii. 4-7.)

274 A SCRIPTURE.

II. IN WORD.

" He that hideth hatred with lying lips, and he
that uttereth a slander, is a fool." (Prov. x. 18.)

u Lord, who shall abide in thy tabernacle ?
who shall dwell in thy holy hill? He that
walketh uprightly, and worketh righteousness,
and speaketh the truth in his heart. He that
backbiteth not with his tongue, nor doeth evil
to his neighbour, nor taketh up a reproach
against his neighbour. (Ps. xv. 1.)

" Speak not evil one of another, brethren ;
he that speaketh evil of his brother, and judg-
eth his brother, speaketh evil of the law, and
judgeth the law; but if thou judge the law,
thou art not a doer of the law, but a judge.
There is one lawgiver who is able to save and
to destroy. Who art thou that judgest ano-
ther ? (James iv. 11.)

III. IN DEED.

Almsgiving. — If there be among you a poor
man of one of thy brethren within any of thy
gates, in thy land which the Lord thy God

THE SPIRIT OF CHARITY. 275

giveth thee, thou shalt not harden thy heart,
nor shut thine hand from thy poor brother;
but thou shalt open thine hand wide unto him,
and shalt surely lend him sufficient for his
need, in that which he wanteth. Thou shalt
surely give him, and thine heart shalt not be
grieved when thou givest unto him: because
that for this thing the Lord thy God shall
bless thee in all thy works, and in all that
thou puttest thine hand unto. For the poor
shall never cease out of the land ; therefore I
command thee, saying, Thou shalt open thine
hand wide unto thy brother, to thy poor, and
to thy needy, in the land." (Deut. xv. 7-11.)

" If a brother or sister be naked, and des-
titute of daily food, and one of you say unto
them, Depart in peace, be ye warmed and
filled ; notwithstanding ye give them not those
things which are needful to the body ; what
doth it profit ?" (James ii. 15.)

" Give alms of such things as ye have."
(Luke xi. 41.)

276 A SCRIPTURE.

Not respecting persons. — " My brethren,
have not the faith of our Lord Jesus Christ
with respect of persons : for if there come unto
your assembly a man with a gold ring, in
goodly apparel, and there come in also a poor
man in vile raiment, and ye have respect to
him that weareth the gay clothing, and say
unto him, Sit thou here in a good place, and
say to the poor, Stand thou there, or sit here
under my footstool ; are ye not then partial in
yourselves, and are become judges of evil
thoughts?" (James ii. 1-4.)

Forgiveness. — " Take heed to yourselves.
If thy brother trespass against thee, rebuke
him ; and if he repent, forgive him. And if
he trespass against thee seven times in a day,
and seven times in a day turn again to thee,
saying, I repent; thou shalt forgive him."
(Luke xvii. 3-4.)

" Put on therefore as the elect of God, holy ji
and beloved, bowels of mercies, kindness,

THE SPIRIT OP CHARITY. 277

humbleness of mind, meekness, long-suffering,
forbearing one another, and forgiving one ano-
ther. If any man have a quarrel against any,
even as Christ forgave you, so also do ye."
(Coloss. iii. 12, 13.)

Communicating. — " Whether one member
suffer, all the members suffer with it ; or one
member he honoured, all the members rejoice
with it. Now ye are the body of Christ, and
members in particular." (1 Cor. xii. 26.)

" To do good and to communicate; forget
not, for with such sacrifices God is well
pleased." (Heb. xiii. 16.)

"For whosoever shall give you a cup of
water to drink in my name, because ye belong
to Christy verily I say unto you, he shall not
lose his reward." (Mark ix. 41.)

WHEREFORE UPON THE WHOLE,

" All things whatsoever ye would that men
should do to you, do ye even so to them: for

278 A LITANY.

this is the law and the prophets." (Matthew I
vii. 12.)

9 litany.

That it may please thee to give
me an heart to love and dread
thee, and diligently to live after
thy commandments ;

/ beseech thee to hear me,

good Lord.
That it may please thee to give
to me, thy humble servant, in-
crease of grace to hear meekly t
thy Word, and to receive it with ''
pure affection, and to bring forth j
the fruits of the Spirit; '
/ beseech thee to hear me 9 j

good Lord.
That it may please thee to bring \

me into the way of truth, inas-

A LITANY. 279

much as I have erred, and have
been deceived ;

/ beseech thee to liear me,

good Lord.
That it may please thee to de-
fend, and provide for, the father-
less children, and widows, and
all that are desolate and op-
pressed ;

/ beseech thee to hear me,

good Lord.
That it may please thee to have
mercy upon all men;

/ beseech thee to hear me,

good Lord.
That it may please thee to for-
give my enemies, persecutors,
and slanderers, and to turn their
hearts;

/ beseech tliee to hear me 7

good Lord.

280 A COLLECT.

% Collect for ftumttitg.

Almighty and everlasting God,
who, of thy tender love towards
mankind, hast sent thy Son, our
Saviour Jesus Christ, to take
upon him our flesh, and to suffer
death upon the cross, that all
mankind should follow the ex-
ample of his great humility;
Mercifully grant that I may both
follow the example of his pa-
tience, and also be made par-
taker of his resurrection; through
the same Jesus Christ our Lord.
Amen*

9 Collect for ftaritp.

O God, whose blessed Son was
manifested that he might destroy
the works of the devil, and make
me the son of God, and heir of
eternal life; Grant, I beseech
thee, that, having this hope, I

A COLLECT. 281

may purify myself, even as he is
pure ; that, when he shall appear
again with power and great
glory, I may be made like unto
him in his eternal and glorious
kingdom; where with thee, O
Father, and thee, O Holy Ghost,
he liveth and reigneth, ever one
God, world without end, Amen.

9 Collect for Ci)aritt>.

O Lord, who hast taught me that
all my doings witout charity are
nothing worth : Send thy Holy
Ghost, and pour into my heart
that most excellent gift of cha-
rity, the very bond of peace and
of all virtues, without which
whosoever liveth is counted dead
before thee : Grant this for thine
only Son Jesus Christ's sake.
Amen.

BBS

282

SEVENTH MEDITATION.

HEAVENLY MINDEDNESS.

" Our conversation is in heaven. " (Philipp.
iii. 20.)

If I am a Christian, I ought to desire " that
mind which was in Christ Jesus." (Philipp. ii.
5.) I ought to follow not only " his steps who
did no sin, neither was guile found in his
mouth," (1 Pet. ii. 22), but in whose heart
and spirit there was not even a thought that
did not look towards heaven.

" Where the treasure is, there will the
heart be also." (Luke xii. 34.) And if my
real joy and hope were in heaven, there would
be my business, there would be my life, thi-
ther would be the tendency of all my thoughts
and cares and wishes.

HEAVENLY MINDEDNESS. 283

Let me consider then the mind and spirit of
Christ Jesus.

When only twelve years old, he was found
in the Temple, disputing with the doctors, and
when asked the reason, his reply was — " Wist
ye not that I must be about my Father's busi-
ness ?" (Luke ii. 49.)

At another time, with a whip of cords, he
expelled the unholy merchants from the Temple,
zealous for his Father's glory ; thereby fulfilling
the prophecy of David, " The zeal of thine
house hath eaten me up." (John ii. 17, and
Ps. box. 9.) The synagogue ever found him
ready. " As his custom was, he went into
the synagogue on the Sabbath-day, and stood
up for to read." (Luke iv. 16.) The Passover
(John ii. 13), the Feast of Dedication (John
x. 22), and all the festivals of his Church and
of his country invariably found him in the Holy
City prepared to take his part. The worship
of his Heavenly Father, both in public and
private — the prayer by night and day — in
temptation his resort to God — in the garden

MEDITATIONS.

W. ...in,™ cry, « N„,,,.,l«lo !8 «, my « iU

4fil »».j * > (Matt, xxvii-

».; i n an tliew

;™.e«fa l!aritlevei7tIi . ]g . njif(!ioGod;
^ «ll L la ,, ay , he fl , kn -

He directed his paths." (P rov . £ " j

And j us[
With the

pain th
f-ttitt.

s his teaching
ivorhily-mindrr]

HEAVENLY MINDEDNESS. 285

be seen of them, otherwise ye have no reward
of your Father which ia in heaven." (Matt.vi.
1.) Of prayer, he says — " When thou pray-
est enter into thy closet, and when thou hast
abut thy door pray to thy Father which is in
secret, and thy Father which seetb in secret
shall reward thee openly." (Matt. vi. 6.) Of
the whole character, he says — Do not look to
men — do not estimate your righteousness by
theirs — but " be ye perfect, even as your
Father which is in heaven is perfect." (Matt.
v. 48.)

Thus did he ever speak, contrasting the
b heaven, and man with God ; coun-
of the variety and shortness of the
the joyful eternity of the other,
unity with
4.) ^B 3C tue ser "

e the one,

,e servant
lr\d speak of

2S4 MEDITATIONS.

his submissive cry, " Nevertheless not my will
but thine be done," (Mark xiv. 36) — on the
cross his bitter complaint, " My God, my God,
why brat thou forsaken me ?" (Matt, xxvii.
46) — and at the last his dying exclamation,
" Into (by hand* I commend my spirit." (Luke
xxiii. 46.) In all these points, I behold the
heaven ly-mindedu ess of my Saviour ; his re-
ference of all and every tiling in life to God;
" In all his ways lie acknowledged God, and
He directed his paths." (Prov. iii. 6.)
his teaching.

HEAVENLY MINDEDKESS. 285

be seen of them, otherwise ye have no reward
otyour Father which ia in heaven." (Matt. vi.
1.) Of prayer, he says — " When thou pray-
est enter into thy closet, and when thou hast
shut thy door pray to thy Father which is in
secret, and thy Father which seelh in secret
shall reward thee openly." (Matt. vi. 6.) Of
the whole character, he says — Do not look to
men — do not estimate your righteousness by
theirs — but "he ye perfect, even as your
Father which is in heaven is perfect," (Matt,
v. 48.)

Thus did he ever speak, contrasting the
world with heaven, and man with God ; coun-
selling us of the variety and shortness of the
one, and the joyful eternity of the other.
The friendship of the world is enmity with
God." (James iv. 4.) " Tecannotbe the ser-
masters. Ye must hate the one,
Ihe other." (Luke xvi. 13.)
consider.

/ the friend ? Whose servant
that are of the world speak of

286 MEDITATIONS.

the world," (1 John iv. 5), yea, and think of
the world. " God is not in all their thoughts."
(Ps. x. 4.) " That which is born of God
overcometh the world." (1 John v. 4.) If,
therefore, I do not overcome the world, the
probability is, that I am not born of God.
" The victory that overcometh the world is
Faith." (1 John v. 4.) If, therefore, I have
not succeeded in overcoming the world, the
probability is, that I have not sufficient Faith.
And if I have not sufficient Faith, where is
my Salvation ?

Let me not therefore love that which is the
enemy of God.

I must not indeed be " slothful in business,"
but then I must be " fervent in spirit, serving
the Lord." (Romans xii. 11.) " I must rise
up early, and late take rest, and eat the bread
of carefulness ;" (Ps. cxxvii. 3) ; but let it be
not for worldly gain, but heavenly gain : let
it be " about my Fathers business." O let
me not think " that my house shall continue
for ever, and that my dwelling place shall

it
i

HEAVENLY MINDEDNESS. 287

endure from one generation to another, and
call the lands after my own name." (Ps. xlix.
11.) Let me not imagine that I can serve
God and mammon together, and that the cup
of the Lord and the cup of devils (1 Cor. x.
21) can stand upon the same table. " The
children of this world are in their generation
wiser than the children of light." Luke xvi. 8.)
But let me part with that wisdom. Away
with that wisdom, which would give me a few
fleeting hours of transitory glory, and then
consign me to everlasting condemnation.
Away with that wisdom. " The wisdom of
this world, which is foolishness with God."
(1 Cor. iii. 19.) Yea, let me rather be " a
child of light," (1 Thess. v. 5), and be ac-
counted foolish by men, that I may be wise
unto salvation before God.

Again. Shall I be a lover of pleasure?
The world presents to me many a delight,
many a gratification for my senses, for my
intellect, for my social qualities — things not
sinful in themselves, but therefore the more

288 MEDITATIONS.

likely to wean my heart from God: music,
and painting, and the arts, and the sciences, the
festive meeting, and the intercourse of beloved
friends. But shall my soul be busied in these
things — shall I think no thought of God and
Heaven ?

I would not indeed be an ascetic, morose
and austere, looking on all the cheerful things
of life with bitterness of face, and checking
the glad hilarity of the social virtues of my
fellow-creatures ; but I would not be a " lover
of pleasure more than a lover of God" (2 Tim.
iii. 4.) I would not be from morning to
night, and from night to morning, in one con-
tinued stream of selfish dissipation, having
pleasure in men and none in God, pleasure in
myself and none in my Redeemer. O let me
remember that the " pleasures of sin are but
for a season? (Heb. xi. 25), but that at
" God's right hand, and there alone, are plea-
sures for evermore? (Ps. xvi. 11.)

Jesus never laughed. He wept but seldom.
Here, then, I can somewhat trace his heaven-

HEAVENLY M1NDEDNESS. 289

ly-mindedness. There was no extreme in his
character. No violent bursts of religious fer-
vour on the one side, no coldness or depression
of spirits on the other side ; but he was always
earnest, steady, and consistent. The plea-
sures of the world moved him not. The sor-
rows which he endured moved him not. For
Lazarus he wept, and for his beloved city, but
never for himself. Heaven was before him.
He minded nothing else. God was present,
and he cared to please no one else. In Him,
and in Him alone, " he lived, and moved, and
had his being." (Acts xvii. 28.)

But then (as the tempter would suggest to
me), shall I give up my friends, and my beloved
companions, and become a lonely being, hating
my fellows ? Surely not ; for Jesus did not.
He was ever in the world, though not of the
world. I see him sitting at meat with " pub-
licans and sinners." (Mark ii. 16.) I see him
at " the marriage feast in Cana of Galilee ;"
(John ii. 1) ; but then he was showing forth
God's glory, and doing his Father's business

c c

290 MEDITATIONS.

even there ; in the city, and in the field, he was
among men and with men, but then it was for
the glory of God. He never forgot the point
at which he was aiming. Every step he took
tended to the goal. Every thought he ima-
gined, looked towards the Father.

Then, so let it be for me. Let my conver-
sation also be in Heaven. Beware, lest thou
become like the seed which fell among thorns,
and was choked with the cares, and riches,
and pleasures of this life, and brought no fruit
to perfection. ,, (Luke viii. 14.) Remember
the great legacy which Jesus thy Saviour left
to his disciples, in express distinction from
the world : " Peace I leave with you. Peace
I give unto you ; not as the world giveth, give
I unto you. w (John xiv. 27.)

Your heavenly-mindedness must be like
Christ's seamless coat, without rent from top
to bottom. It must be all-pervading, and all-
influencing. It must be the " leaven which a
woman took ana" hid in three measures of
meal." (Matt. xiii. 33.) No particle of that

HEAVENLY MINDEDNESS. 291

meal can escape its pervading spirit. Not
only at my going out, but at my coming in,
not only in season, but out of season, I must
take up my cross and look to my Saviour
Jesus Christ. I must have no hope, but
through him; no expectation or prayer, but
through him ; no knowledge of anything but
Christ crucified ; no capacity of pardon, or of
grace, or of salvation, but by the merits of his
death ; and " whether I eat, or whether I
drink, or whatever I do, I must do all to the
glory of God." (1 Cor. x. 31.)

Be not content with merely abandoning sin.
Be not content with a cold and formal compli-
ance with God's will, — but go further. Let
thy conversation be totally in Heaven. " Put
on the Lord Jesus Christ." (Gal. iii. 27.)

Desire to be " clothed upon with your
house, which is from Heaven ; if so be, that
being clothed, you shall not be found naked ;
not that you would be unclothed, but clothed
upon, that mortality may be swallowed up in
life." (2 Cor. v. 2-4.)

292 MEDITATIONS.

THE MEANS.

But how shall I attain this perfection of
Christian character ; for " who hath known
the mind of the Lord ?" (1 Cor. ii. 16.)

First, let me honestly examine what the
world is, and what Heaven is. I will weigh
them in the balance, and where the highest
value is, even as a wise man, there shall be
my preference.

Now what constitutes the value of a pos-
session ?

I. Its durability.

Suppose I possess all the treasures of the i
world, its honours, its riches, its pleasures, its
reputation. Yet will they endure ? An end,
sooner or later, they must have. But, Heaven
is eternal. The things of the world ! " Like a
vesture shalt thou change them, and they shall
be changed — but thy years fail not." (Ps. cii. I
26.) The inheritance of the righteous shall be
for ever, and they shall receive " a crown of
glory which fadeth not away." (1 Pet. v. 4.)

HEAVENLY MINDEDNESS. 293

ii. Its strength.

There may be beauty in the countenance,
and a goodly colour in the skin, and yet withal
rottenness in the bones. The pleasures of the
world present a good appearance. The out-
ward works are fair — but on what foundation
do they rest ? The foundation is of sand — but
the foundation of heavenly things is in the
rock, and that " spiritual rock is Christ." (1
Cor. x. 4.)

Riches may make to themselves wings.

Friends may be faithless.

The applause of the multitude varies with
the wind, and like the Apostle Paul, we may
be said at one moment to be a God, at another
a murderer. (Acts xxviii. 4, 6.)

But Heaven ! If I make Christ my peace,
I am strong. If I make God my treasure,
" no moth or rust can corrupt it ; no thief
break through and steal. ,, (Matt. vi. 20.) If
my hope is in thee, O Lord my righteousness,
no change of time shall weaken it. If God

cc 2

294 MEDITATIONS.

be my friend, He will be faithful and true — in
time of need He will be by — in time of danger
He will help me — in time of sorrow He will
comfort me.

in. The cheapness of the price.

Is the possession of the world a cheap pos-
session ? Have I paid nothing to obtain it ? Is
the service of Mammon a light service ? What
toil, what labour, yea, what sacrifice of all the
noble and spiritual qualities of man, is there,
for the poor slave of this heavy taskmaster.
The tale of bricks will be demanded, and
withal no straw to work them with. (Exod.
v. 18.) They dare not disobey its command-
ments, be they ever so grievous. They dare
not run counter to its customs, be they ever
so absurd.

But the service of God ! " Take my yoke
upon you," saith Jesus, " and learn of me. My
yoke is easy and my burden is light." (Matt,
xi. 29.)

It exacts that only purity of body which

HEAVENLY MINDEDNESS.

295

contributes to health. It requires that only-
purity of mind which contributes to serenity
and peace. It desires that only restraint,
which if kept, I shall thank God for every day
I live here, and which will produce hereafter
such joy as no man taketh from me.

But I cannot, from my own reason, make
my adjustments clear. My judgment is per-
plexed. The balance that I hold is unsteady.
Well, then, there are other means at hand, and
even better.

" The sword of the Spirit, which is the
word of God." (Ephes. vi. 17.) Here surely
is a means sufficient. Here is a weapon by
which, better than my own experience, I may
cut my way through all the delusions of world-
liness, and give my soul its flight to God.

Can I read that holy book and behold its
warnings, its assurances, its inward testimo-
nies, and yet be of the world ? Where can I
find assertions for the eventual overthrow of
the worldly, more strongly given than by the
Spirit of God speaking in his Scriptures ?

296 MEDITATIONS.

O let my meditation be therein by night 'i
and by day! Let me read, mark, learn, and ':
inwardly digest the sacred precepts of my ';
God; and then, by patience and comfort of j!

^^ j

his holy word, I shall love, the world less, and
Jesus more; I shall rightly choose between
God and Baal, and promptly choose; for surely,
though the world " cut themselves after their
manner with knives and lancets, until the
blood gush out upon them, yet still the Lord
he is the God ; the Lord he is the God."
(1 Kings xviii. 28, 39.)

Nor less that Holy Sacrament, in prepara-
tion for which I am now in commune with
God. What means of reminding me of the
joys of Heaven, and the vanities of the world,
could there be devised, so vivid, so effectual,
so sure ? Here is presented to me the picture
of my Saviour's death, so faithfully, so truly.
Here am I reminded of those grievous things
which Christ endured : the stripes, the buffet-
tings, the spitting, all which he did endure for
my sake. O shall I not hate the world which

HEAVENLY MINDEDNESS. 297

hated him ? Shall I not, with my soul's best
affections, follow Jesus from the cradle to the
cross, and from the cross to those blessed re-
gions of glory where now he sits at the right
hand of God, and have my conversation
there ?

If thou art not moved by the body and
blood of Jesus received in his Holy Eucha-
rist; — if thou dost not by this become heavenly-
minded ; — if thou art not taught by this, to go
on thy way rejoicing in the Lord, in solemn
undivided love ; — if thou dost not say to the
pleasures, and cares, and riches of the world,
" Away with them ! Away with the devices of
the evil one ! Thou only, O my Saviour, shall
be my joy and my crown ; —

Then Jesus has died to no purpose. " Thy
faith is vain. Thou art yet in thy sins." ( 1
Cor. xv. 17.)

But it will not be so.

" My grace is sufficient for thee." (2 Cor.xii.9.)

" I can do all things through Christ that
strengthened me." (Phil. iv. 13.)

298 A PRAYER.

A PRAYER.

Almighty and most merciful Father, I
make my confession unto thee before thy
throne of grace, that I have erred and strayed
from thy ways like a lost sheep, that my heart
has been in the world, and the things of the
world, that my hopes, and joys, and fears,
have been among men, and not with thee. But
from this time, henceforth, O Lord, grant me
thy 'grace, so effectually to work in my heart
strength and holiness, that the world may be
crucified unto me and I unto the world.

Like as the hart desireth the water brooks,
so let my soul long after thee, O God ; so let it
cast aside all desires, but for thee ; so let it
be thirsty after the living water, and hungry
after the bread of life.

If riches increase, prevent me that I set not
my heart upon them.

If cares of life increase, prevent me that I

A PRAYER. 299

become not as the choked seed, and bring no
fruit to perfection.

If the praises of men elevate me in the
world, prevent me that I remember Him who
was despised and rejected of men.

If my zeal grow cold in thy service, having
no singleness of heart fearing thee, even though
thou comest with a rod, yet come and bring me
back to thy service and make me thine own again.

O Lord, the Shepherd of the sheep, Jesu
Christ ! let thy intercession prevail, and send
down the spirit of truth, and purity, and love,
to dwell in my heart, in all righteousness.
Suffer me to be one of those blessed whom
thou wouldest lead to the heavenly pastures of
the living God. Suffer me to be one of those
for whom on earth, thou didst thus supplicate
thyself; —

" I pray for them. I pray not that thou
wouldest take them out of the world, but that
thou wouldest take them from the evil. They
are not of the world, even as I am not of the
world. Sanctify them through thy truth." —

300

A SCRIPTURE.

Hear this, thine own prayer, O blessed
Lord God, and intercede with this thine own
voice — thou that sittest in glory everlasting
at the right hand of God the Father, together
with the Holy Spirit, one God world without
end. Amen.

A SCRIPTURE.

A COMPARISON BETWEEN HEAVEN AND HELL.

Heaven.

There is such a
place. — " We, accord-
ing to His promise,
look for new heavens,
and a new earth,
wherein dwelleth

righteousness. "(2 Pet.
iii. 13.)

" In my Father's
house are many man-
sions: if it were not

Hell.

There is such a
place. — " It came to
pass that the beggar
died, and was carried
by the angels into
Abraham's bosom; the
rich man also died,
and was buried; and
in hell y he lift up his
eyes, being in tor-
ments." (Luke xvi.
23.)

A SCRIPTURE.
Heaven.

so, I would have told
you; I go to prepare
a place for you."
(John xiv. 2.)

The righteous shall
go thither. — " Then
shall the king say unto
them on his right
hand, Come ye bless-
ed of my Father, in-
herit the kingdom pre-
pared for you from the
foundation of the
world." (Matt. xxv.
34.)

301

Hell

" Outer darkness,
where there shall be
weeping and gnash-
ing of teeth." (Matt,
viii. 12.)

The wicked shall go
thither.—" The wick-
ed shall be turned into
hell, and all the na-
tions that forget God."
(Ps. ix. 17.)

" Then shall he say
unto them on the left
hand, Depart from me,
ye cursed, into ever-
lasting fire, prepared
for the devil and his
angels." Matt. xxv.
41.)

D D

302 A SCRIPTURE.

Heaven.

It shall be eternal.
— " Many of them
that sleep in the dust
of the earth shall
awake, some to ever-
lasting life." (Daniel
xii. 2.)

" But the righteous
into life eternal"
(Matt. xxv. 46.)

Its joys. — " Eye
hath not seen, nor
ear heard, neither
have entered into the
heart of man, the
things which God hath
prepared for them that
love him." (1 Cor.
ii. 9.)

HdL

It shall be eternal.
— " And some to
shame and everlasting
contempt" (Dan. xii.

2-)

"And these shall go
away into everlasting
punishment" (Matt.
xxv. 46.)

Its Pains. — " If
thine eye offend thee,
pluck it out : it is bet-
ter for thee to enter
into the kingdom of
God with one eye,
than having two eyes
to be cast into hell-
fire; where their worm
dieth not, and the fire

A SCRIPTURE.

303

Heaven,

Light — " There
shall be no night there,
and they need no can-
dle, neither light of
the sun, for the Lord
Godgiveth them light,
and they shall reign
for ever and ever."
(Rev. xxii. 5.)

" Who only hath
immortality dwelling
in the light, which no
man can approach
unto." (1 Tim. vi.
16.)

A kingdom ofghry
and praise. — " There

is not quenched."
(Mark ix. 47, 48.)

Darkness. — " The
angels which kept not
their first estate, but
left their own habita-
tions, he hath reserv-
ed in everlastingchains

under darkness. 99

" Raging waves of the
sea, foaming out their
own shame, to whom
is reserved the black-
ness of darkness for
ever." (Jude 6 and
13.)

A lake of fire and
brimstone, — * ' And the

304 A SCRIPTURE.

Heaven.

Hell

were great voices in

devil that deceived

Heaven, saying, The

them was cast into the

kingdoms of this world

lake of fire and brim-

are become the king-

stone, where the beast

doms of our Lord, and

and the false prophet

of his Christ, and he

are, and shall be tor-

7 i

shall reign for ever

mented day and night :

and ever; and I heard

for ever and ever ;

a loud voice, saying,

and the fearful, and

Now is come salva-

unbelieving, and the

tion, and strength, and

abominable, and mur-

the kingdom of our

derers, and whore-

God, and the power

i
mongers, and sor-

of his Christ." (Rqv.

cerers, and idolaters,

xi. 15, and xii. 10.)

and all liars, shall ;

■ !

have their part in the ,

lake which burneth *i

with fire and brim- ||

stone." (Rev. xx. 10, ,,

and xxi. 8.) |

A throne and God

A bottomless pit,

A SCRIPTURE.

Heaven.

sitting thereon.

" After this I looked,
and behold a door was
opened in Heaven,
and the first voice
which I heard, was as
it were a trumpet talk-
ing with me, which
said, Come up hither,
and I will show thee
things which must be
hereafter : and imme-
diately I was in the
spirit, and behold a
throne was set in
Heaven, and one sat
on the throne ; and
he that sat, was to
look upon like a jas-
per, and a sardine
stone, and there was
a rainbow round about

305

HeU.

and the devil therein.
— " And I saw a star
fall from Heaven, unto
the earth, and to him
was given the key of
the bottomless pit, and
he opened the bottom-
less pit, and there
arose a smoke out of
the pit, as the smoke
of a great furnace;
and the sun and the
air were darkened by
reason of the smoke of
the pit ; and there
came out of the smoke
locusts upon the earth,
and the shapes of the
locusts were like unto
horses prepared unto
battle, and they had
a king over them,
d d 2

306

A SCRIPTURE.

Heaven.

the throne, in sight
like unto an emerald."
(Rev. iv. 1-3.)

It shall be full of
joy, peace, thanksgiv-
ing and glory. — "I
heard a great voice
out of Heaven, say-
ing, Behold the ta-
bernacle of God is
with men, and He will
dwell with them, and
they shall be his peo-
ple, and God himself
shall be with them,
and be their God ;

Hell

which is the angel of
the bottomless pit,
whose name is in the
Hebrew tongue, Abad-
don, but in the Greek
tongue hath his name
Apollyon." (Rev. ix.
1-11.)

It shall be full of
misery, war, cursing,
and woe. — "If any
man worship the beast
and his image, and
receive his mark in
his forehead, or in his
hand, the same shall
drink of the wine of
the wrath of God,
which is poured out
without mixture into
the cup of his indig*

A SCRIPTURE.

Heaven.

and God shall wipe
away all tears from
their eyes^ and there
shall be no more death,
neither sorrow nor
crying ; neither shall
there be any more
pain, for the former
things are passed
away." (Rev. xxi. 3-
5.)

" These are they
which come out of
great tribulation, and
have washed their
robes, and have made
them white in the
blood of the Lamb.
Therefore are they be-
fore the throne of
God, and serve him

307

Hell.

nation, and he shall be
tormented with fire
and brimstone, in the
presence of the holy
angels, and in the pre-
sence of the Lamb,
and the smoke of their
torment ascendeth up
for ever and ever, and
they have no rest day
nor night." (Rev xiv.
9, 10.)

" And they wor-
shipped the dragon,
which gave power
unto the beast, and
they worshipped the
beast, saying, Who is
like unto the beast ?
Who is able to make
war with him ? And

308

A SCRIPTURE.

Heaven.

day and night in his
temple, and he that
sitteth on the throne
shall dwell among
them,they shall hunger
no more, neither thirst
any more; nether shall
the sun light on them,
nor any heat, for the
Lamb which is in the
midst of the throne
shall feed them, and
shall lead them unto
living fountains of
waters, and God shall
wipe away all tears
from their eyes." (Rev.
vii. 14-17.)

" I beheld, and lo
a great multitude,
which no man could

there was given unto
him a mouth, speak-
ing great things, and
blasphemies, and pow-
er was given unto him
to continue forty and
two months, and he
opened his mouth in
blasphemy against
God, to blaspheme his
name, and his taber-
nacle, and them that
dwell in Heaven. n
(Rev. xiii. 4-6.)

" The third part of
the sun was smitten,
and the third part of
the moon, and the
third part of the stars,
so as the third part of
them was darkened,

A SCRIPTURE.

Heaeen.

number, of all nations
and kindreds, and peo-
ple, and tongues, stood
before the throne, and
before the Lamb,
clothed with white
robes, and palms in
their hands, and cried
with a loud voice,
saying, Salvation to
our God, which sit-
teth upon the throne,
and unto the Lamb,
and all the angels
stood round about the
throne, and about the
elders, and the four
beasts, and fell before
the throne on their
faces, and worshipped
God, saying, Amen,
Blessing and glory,

309

Hell

and the day shone not
for a third part of it,
and the night like-
wise. And I beheld,
and heard an angel
flying through the
midst of Heaven, say-
ing with a loud voice,
Woe, woe, woe, to the
inhabiters of the
earth." (Rev. viii. 12,
13.)

310 A SCRIPTURE.

Heaven.

and wisdom, and
thanksgiving, and ho-
nour, and power, and
might be unto our
God, for ever and
ever. Amen." Eev.
vii. 9-12.

Hell.

THEREFORE, LET US REMEMBER THAT

" The wages of sin is death, but the gift of God
eternal life." (Bom. vi. 23.) That " indigna-
tion and wrath, tribulation and anguish, shall
be upon every soul of man that doeth evil,
but glory, honour, and peace, to every man
that worketh good ;" (Rom. ii. 8, 9, 10) ; and
" so hear the conclusion of the whole matter, —

FEAR GOD, AND KEEP HIS COMMANDMENTS,
FOR THIS IS THE WHOLE DUTY OF MAN."

(Eccl. xii. 13.)

A CREED. 311

a Crertf.

I believe, that He [Jesus
Christ] ascended into Heaven,
and sitteth on the right hand of
the Father, God Almighty:
from whence he shall come to
judge the quick and the dead.
At whose coming all men shall
rise again with their bodies : and
shall give account for their own
works.

And they that have done
good shall go into life everlast-
ing: and they that have done
evil into everlasting fire.

9 Collect

Grant I beseech thee, Almighty
God, that like as I do believe
thy only-begotten Son, our Lord

312 A COLLECT.

Jesus Christ to have ascended
into the heavens ; so I may also
in heart and mind thither ascend,
and with him continually dwell,
who liveth and reigneth with
thee and the Holy Ghost, one
God, world without end. Amen.

another Collect.

O Almighty God, who alone
canst order the unruly wills and
affections of sinful men ; Grant
unto me, thy humble servant,
that I may love the thing which
thou commandest, and desire
that which thou dost promise;
that so, among the sundry and
manifold changes of the world,
my heart may surely there be
fixed, where true joys are to be
found; through Jesus Christ our
Lord. Amen.

A COLLECT. 313

9noti)er Colltct.

Grant, O Lord, that, in all my
sufferings here upon earth for
the testimony of thy truth, I
may stedfastly look up to Hea-
ven, and by faith behold the
glory that shall be revealed ; and,
being filled with the Holy Ghost,
may learn to love and bless thy
holy name ; ever looking to thee,
O blessed Jesus, who standest
at the right hand of God to suc-
cour all those that love thee, our
only Mediator and Advocate.
Amen.

E E

314

CHAPTER IV.

THE EXAMINATION.

1 1

He that communicates on every Sunday and
Holy-Day, will have brought his religion, by
the Spirit of God, to such an uniform and
equable tone, that, under ordinary circum-
stances, he will scarcely need the general re-
view of spiritual life and character, which the
preceding meditations have set forth ; at any
rate, he will not need that it should be re-
peated before every communion. Times of
sin and temptation, even to the best and most
guarded, times of falling away may occur in a
greater or less degree even to the most fre-
quent communicant. At such times, repen-
tance, contrition, self-examination, confession,

THE EXAMINATION. 315

and reiterated prayer, must be the resort;
and the penitent must seek after God, as
though he were beginning his life anew, —
always hoping, always fighting the good fight,
but never on any occasion forsaking God out
of despair, because God will never forsake
him. These, however, will be extraordinary
circumstances. Generally speaking, by the
grace and help from God imparted by the sa-
crament, the frequent communicant will not
fall, and therefore he will not need a specific
preparation for one communion more than
another. His whole life will be a preparation
— at every hour he will be ready. Whatever
business of the world, or whatever allowable
cares of the world, may have occupied him in
the preceding week, he will not have suffered
them to interfere with that which stands first
in his sphere of duty, and dearest in his affec-
tions. The communion of one week will be
in itself the preparation for the communion of
the next ; and every time he approaches the
Lord God, to record the sacrifice of his dear

316 THE EXAMINATION.

son Jesus Christ, he will draw the cords
closer and closer which bind him to true reli-
gion, and set the stakes firmer and firmer that
mark out the boundary of his faith and of his
love. To such an one, therefore, any one or
two of the Meditations in the preceding chapter,
or any occasional prayer touching upon such
points as may seem to him most suitable to
his character, joined to his daily study of the
word of God, and the daily devotions which
have been his previous habit, — is all that need
be attended to.

But the weekly communicants are not many.
They that never turn their bach upon the pre-
pared table of their Lord are not many. Some
indeed are monthly communicants, which is an
approach to it; and probably many of these
are confined to a mere monthly communion,
from neglect of the church in which they
worship to provide it more frequently; and
some from mistaken notions about reverence,
and some from unavoidable avocations. But
if they press, as often as they can, to the com-

I ...

THE EXAMINATION. 317

munion of their Lord, it is well ; — if they can-
not do it weekly, then, as often as they can ;
and for them, the meditations preceding, and
the prayers, and the Scriptures, may, by the
Spirit of God, be useful. Whenever they
can snatch an opportunity, here let them seek
to get ready, and gird up the loins of their
mind, and meditate and pray, nothing daunted,
nothing fearing. They come as often as they
can — they do not receive the full measure of
the grace that is ready to be given, but they
receive some ; they have a portion, but not
all. Every month they get a fourth part,
though they lose the other three. But a due
and regular reception even of this fourth
may beget in them a thirst for the remainder;
for God works by degrees ; and to those who
have much, more is given, while from him that
has little, even that little which he hath is
taken away. This is a fearful thought for the
partial and infrequent communicant. But
however it be, — let him go on; search and
prepare; make ready his house; and if he

e e 2

318 THE EXAMINATION.

cannot be weekly, then monthly. If it be the
fault of others, let the blame lie upon those
others ; if it be his own, let him look to it, —
but let him go on with that portion of God's
blessing which is before him.

But there are others still, — communicants
who are not even monthly so, but perhaps
three times a-t/ear, — or may be, the lowest
class of all — annual communicants. What sort
of preparation must these have ? It is evi-
dent that the greater the time which elapses
between one communion and another, the
more chance there will have been of a falling
off from God. The less frequent the exami-
nation of the heart and life may be, the longer
the account, when once it is taken up, and
the more difficult to settle. He then that
only communicates at the three great festivals
of the Church, as by the laws of the Church
he is compelled ; — a compulsory communicant
— not out of love ; — such an one will have much
to do ; fearful heartsearchings will he have to
make when the time does come — fearful heart-

THE EXAMINATION. 319

searchings — lest he should present himself,
and be unworthy. — Three, four, or five
months, or perhaps a whole year! Who
would review such a period as this, if never
checked or watched in any interval, without
fear and trembling? How many forgetful-
nesses, and negligences; — how many ignor-
ances and follies ; — how many actual sins ! —
Crowd in they will in a tumultuous press.
Legion will be their name, for they will be so
many. How strong a hold will the world,
and business, and pleasure, if not positive sin,
have on such a man. How greatly will the
ratio be increasing of the difficulty of such an
one's examination. Where will he begin ? —
What will be his method? — A whole year
crowded into one week ! How can he remem-
ber all ? May there not be some things for*-
gotten ? — So it must be. Draw off from God,
and God will draw off from thee. Seek God
seldom, and the more deeply will he hide him-
self from thee. Do this for many years —
Come as the annual communicant— compelled

320 THE EXAMINATION.

by custom, or by the laws of the Church ; —
do this for many years — and how then can a
man be said to be growing in grace ? This is
the servant to whom the talent was given, and
he hid it in a napkin, because his master was
an austere man. But because the one talent
was not put out to usury, even that one was
taken away, and given to him that had ten.
Thus God works by degrees downwards, as
by degrees upwards. There is no standing
still in religion : on, or backwards, you must go.
But, however, even to the annual commu-
nicant — to the communicant at all — there is
hope — hope, if he will use what he has rightly.
If he will come once rightly prepared, he
may come more frequently the next year; —
he may. Therefore, in such an one, or in
others — casual, accidental communicants —
drawn unto God by something special, by
some affliction or by some sorrow, — in their :
coming once, there may, in a right preparation, '!
be a seed sown which shall bring forth fruit.
In this hope, the following questions, by way

THE EXAMINATION. 321

of a close and general examination, shall be
given. But do you — the reader — remember
that these questions are not by any means set
forth as all that you have to do. They are
only put as leaders to your thoughts, and must
be answered with an honest and searching
conscience. They are leaders. If your mind
be set upon God, you will soon follow them
up into many details of faith and practice,
suitable to your own peculiar condition. They
are put as for a babe in Christ, hoping that
they will lead you to the strong meat of
the full-grown Christian. They are put as
hoping to find you very shortly among the
monthly communicants, and not many years
hence among the weekly, and afterwards, on
every Holy-Day when the Church commands
this feast to be prepared ; — for there are no
riches of the kingdom of God withheld from
those that love him. This may be the mus-
tard-seed, to grow up in your heart to the
largest of trees. Amen.

322 THE EXAMINATION.

QUESTIONS,

BY WAT OF EXAMINATION FOR THE ACCIDENTAL,

ANNUAL, OR OTHERWISE INFREQUENT

COMMUNICANT.

I. MY DUTY TO GOD.

Do I believe and consider that God is the

Creator, Preserver, and Governor of the

world, and all things therein ?*

See Col. i. 16. Nehemiah ix. 6. Ps.
xxii. 28.

Do I believe and consider the knowledge
of God, and therefore that he must see and
know every thought of my heart, and every
action of my life ; and does that consideration
make me take heed to all my ways ?

* The texts in this chapter are only given as refer-
ences, because it is hoped that the reader may, in
order to prove each separate point of examination,
turn to his Bible himself, and so ascertain by his own
work the rule of Faith by which he is to live.

QUESTIONS. 323

See Acts xvii. 28; Ps. xliv. 21; Jer.
xxiii. 23.

Do I believe and consider the goodness of

God, and does that consideration create in me

love towards him, and does that love make

me desirous in every way to please him ?

See Ps. xxxiii. 5 ; Matt. xix. 17 ; Matt,
xxii. 37.

Do I believe and consider the Majesty
and Greatness of God, and does that consi-
deration work in my heart awful and reverend
thoughts concerning him, and do those thoughts,
when I compare myself with him, make me
humble ?

See Job xxxvi. 26, and xxxvii. 22 ;
1 Chron. xxix. 1 1 ; Ps. xxxiii. 8, and
viii. 4.

Do I believe and consider the Power of

God, and does that consideration work in me

a fear of his wrath, and a dread lest in any

way I should displease him ?

See Ps. lxii. 1 1 ; 2 Chron. xxv. 8 ; Deut.
vi. 13 ; Luke xii. 5.

324 THE EXAMINATION.

Do I believe and consider the Justice of

God, and does that consideration work in me

a certain knowledge, that when I shall be

weighed in the balance I shall be found

wanting ?

See Job xxxvii. 23; Rom. ii. 6; Ps.
cxliii. 2 ; Daniel v. 27.

Do I believe and consider the Wisdom

of God, and does that consideration work in

me a perfect contentment in all that I see

going on, knowing that all things are working

together for my good ?

See Jerem. x. 12; 1 Tim. i. 17; 1 Sam.
iii. 18 ; Bom. viii. 28.

Do I believe and consider the Mekcy of

God, and does that consideration work in me

a confident hope, that in spite of all my sins

he will yet look upon me in love ?

See Dan. ix. 9 ; Joel ii. 18 ; 2 Pet. iii. 9 ;
Isaiah lv. 7.

Do I believe and consider the Truth of
God, and does that consideration work in me a

QUESTIONS. 325

faith in all his promises, and a trust in all

his words ?

See Isaiah lxv. 16. 2 Pet. iii. 9. Heb.
vi. 18. Heb. xi. 13.

Do I believe and consider that this God, of
whom I speak as my Creator, Preserver, and
Governor; of infinite knowledge, goodness,
majesty, justice, power, wisdom, mercy, and
truth, is One God? and that in this unity,
there are three persons of equal substance,
the Father, the Son, and the Holy Ghost ;
and does this consideration work in me won-
der and admiration, without diminishing my
faith?

See Deut. vi. 4. Matt. iii. 16, 17. Creed
of Saint Athanasius. John i. 1-3.
Acts v. 3, 4. Mark ix. 24.

Do I believe and consider that the second
person in this ever blessed Trinity is Jesus,
the Christ, the only begotten Son of God, and
that He came into the world, born of the
Virgin Mary, perfect God and perfect man,

F F

326 THE EXAMINATION.

and that by his blood shed upon the cross, I

am redeemed from the wrath of God, and

saved from my sins ?

See Matt. i. 21. Acts ii. 36. John i. 1 4-
18. John xviii. 37. Matt. i. 18. John
i. 1 and 14. Rev. v. 9. 1 John i. 7.

Do I believe and consider that the third

person in this ever-blessed Trinity is The

Holt Ghost; and that by His operation

working within me, and communicated to me

at baptism, I have been born again, and made

the child of God, and by His operation still

continuing to work within me, I am enabled

(and by that alone) to do anything to please

God?

See John xiv. 26. John iii. 5. Rom.
xv. 13 ; Rom. v. 5 ; Rom. viii. 8.

Do I then believe and consider that, as the
result of this faith, my duty is to look upon
my soul as not my own, but bought with a
price, and my body as not my own, but the
temple of the living God, and so take heed to
all my ways ?

QUESTIONS. 327

See 1 Cor. vi. 19, 20 ; Gal. v. 22, end.

In consequence of all this, do I give myself

to Prater daily, looking for the protection of

God in all my undertakings, and in all my

temptations ; and whether I am going out or

coming in, acknowledge Him ?

See Phil. iv. 6. Luke xviii. 1. Matt,
xxvi. 41. Acts xvii. 28. Prov. iii. 6.

If I am successful and prosperous, do I at-
tribute the glory to God ; if I fail, and am
afflicted, do I remember that it is His doing,
and so become thankful for His benefits, and
submissive to His chastisements ?

See Ps. xxx. 6, comp. with Ps. cxv. 1.
Job i. 21, and ii. 10. Ps. ciii. 2, 3, 4.
Heb. xii. 5-12.

Have I always remembered the honour due

unto His name, and have I kept my tongue

from profaneness, blasphemy, swearing, or

lightly speaking of the holy things which

belong unto Him ?

See Ps. xcvi. 8, 9. James ii. 7. 1 Tim.
vi. 1.

328 THE EXAMINATION.

Do I remember His Holy Scriptures, read

them with humility and care, study them, and

love them, as the precious things of His gift ?

See John v. 39. 2 Tim. iii. 15, 16. Ps.
cxix. 105.

Do I consider it my duty, and have I prac-
tised the duty, of making due offerings to
God, for the maintenance of His holy religion,
the building of churches, the spreading of the
Gospel, the provision of the clergy, and the
education of the poor — and have I done this

in PROPORTION TO MT ABUNDANCE, that the

things of God may be maintained in suitable
dignity, not grudgingly or of necessity, but as
a cheerful giver ?*

* For this purpose can I do better than contribute

systematically to the following societies under the

government of the Church.

x. For the Building of Churches. — If in London,
" The Metropolitan Church Fund." If in the
country, the diocesan fund under the bishop of
the diocese.

n. For the spreading of the Gospel. — " The So-

QUESTIONS.

329

See Prov. iii. 9. Exod. xxxvi. 5, 6, 7.
Matt, xxviii. 18. Matt. vi. 10. Gal.
vi. 6. 1 Cor. ix. 13, 14. Isaiah xxix.
11, 12. Hag. i. 4. 2 Cor. ix. 7. 2
Sam. xxiv. 24. Tobit iv. 8.

Do I observe and reverence all the holy

ordinances which God has appointed, or which

man has appointed by the command of God,

in regard to holy times, holy places, holy men,

and holy things ?

See Luke i. 6. 1 Pet. ii. 13. Eccles.
iii. 1. Rom. xiv. 5, 6. Ps. xxvi. 8.
Genesis xxviii. 16, 17. Numb. iii. 3.

ciety for Propagating the Gospel in Foreign
Farts," and the fund for endowing colonial
bishops,
m. For the Provision of the Clergy. — " The

Clergy Aid Society."
rv. Education of the Poor. — " The National So-
ciety," and " The Diocesan Board of Educa-
tion."
For the best way in which this should be done, to-
gether with other alms-deeds, see observations on the
Offertory in chap. n. vol. n.

FF 2

328 THE EXAM'

Do I remember His 1

them with humility an<l ■

lore them, aa the precis.

See John v. 39. 2

ciix. 105.

Do I consider it my d'
tiaed the duty, of maUi
God, for the maintenance
the building of churches,
Gospel, the provision of i
education of the poor-an

in peopobtio" *° MT A ';
thing, of God*** 1 *™* 11
Vgnity, not grudgingly w~
' >eerful gi* eT? *

muttony t°.C***-

.,, 27-29

..U the
1 o-pec

fasts
■iaUy
l>y a
pro-

'.■^•ecially reverence
upon them as means
| ;<nr* love, and gene-

I ■■(insider the position
thereby, as the child of
B the lusts of the flesh
Ltl in the laver of regc-
itdw<

330 THE EXAMINATION.

Heb. v. 1-4. Exod. xxx. 27-29. 1
Cor. ix. 13.

In holt times, do I observe all the fasts
and feasts of the Church, and do I especially
reverence the Lord's Day, and sanctify it by a
holy rest from profane labour, and from pro-
fane pleasures ?

See Joel i. 14. Acts xiii. 2, 3. Luke ii.
41, 42. John v. 1. John x. 22.
Acts ii. 1. Rev. i. 10. Acts xx. 7.
Isaiah lviii. 13.

In holt places, do I especially reverence

the Lord's House, repairing thither for public

worship and prayer, and for the hearing of

God's word, and that continually ?

See Isaiah ii. 3. Isaiah lvi. 1-8. Jerem.
xxxvi. 6. Acts ii. 46. Acts xvi. 13.
Heb. x. 25. Luke xxiv. 53.

In holt men, do I especially reverence the
appointed priests of God, considering them as
His ambassadors, and subjecting myself to their
authority, esteeming them very highly in love,
for their works' sake? ij

QUESTIONS. 331

See John xx. 22, 23. I Cor. iv. 1.
2 Cor. v. 20. Heb. xiii. 17. 1 Thess.
v. 12, 13.

In holt things, do I especially reverence
the Sacraments, looking upon them as means
of grace, and pledges of God's love, and gene-
rally necessary to salvation ?

See Mark xvi. 16. John iii. v. John vi.
53-57. 1 Cor. xi. 23-26. Church Ca-
techism.

In Holy baptism, do I consider the position
in which I am placed thereby, as the child of
God, pledged to forsake the lusts of the flesh
and of the world, washed in the laver of rege-
neration, the Holy Spirit dwelling mysteriously
within me ?

See Baptism Service. Rom. vi. 6. Gal.
v. 24; and vi. 14. Titus iii. 5-7.
Bom. viii. 9.

In the Holy Eucharist, do I consider the
sacred elements of bread and wine, as becom-
ing spiritually and really to my soul the body
and blood of my Redeemer, and so communi-

332 THE EXAMINATION.

eating to me a pledge of the forgiveness of sin,

and a channel of the Spirit of God ?

See Catechism of the Church. John vi.
56. 1 Cor. x. 16. Order of the ad-
ministration of the Lord's Supper.

And for all this, and in all this, do I love

God with all my heart, and soul, and strength,

worshipping and praising His holy name and

His word, and studying to serve Him all the

days of my life ?

See Matt. xxii. 37. Deut. xi. 1. Exod.
xv. 2. Jude 20, 21.

II. MY DUTY TOWARDS MY NEIGHBOUR.

Do I consider all mankind, of whatever

country, religion, or language, they may be, as

my fellow-creatures, and do I bear sincere

good-will towards them accordingly ?

See Leviticus xix. 34. Matt. v. 43-47.
Luke x. 33-37. IPet. ii. 17.

Do I consider all Christians as peculiarly
my brethren, being members of one body,
the Church; of which Christ is the head; and

QUESTIONS. 333

do I hold communion with them in love ac-
cordingly ?

See GaL iii. 28. Rom. xii. 5. Ephes. iv.
3-6. 1 John iv. 11. John xv. 12.

Since the body of Christ has man y mem-
bers, and all members have not the same
office, do I, if God has set me in a high plage,
govern and direct the lower members of the
body with gentleness and sympathy ?

See Isa. x. 1-2. 1 Thess. v. 14. 1 Cor.
xii. 22, 23, 25, 26. Gal. vi. 2. Rom.
xv. 1.

Since the body of Christ has many mem-
bers, and all members have not the same office,
do I, if God has set me in a low place, sub-
mit myself to and obey all those who have
authority, and are over me in the Lord ?

See Rom. xii. 4-10. Titus iii. 1. Matt,
xxii. 21. 1 Pet. ii. 17.

Do I pay all respect and deference to those
who are my superiors, either in age, rank,
quality, or endowment of any kind, giving ho-

334 THE EXAMINATION.

nour, where honour is due, and tribute, where

tribute is due ?

See 1 Pet. v. 5. Isa. iii. 5. 2 Pet. ii. 10.
Rom xiii. 1-7.

Am I courteous, affable, kind-hearted, and

kind-spoken to my equals ?

See 1 Pet. iii. 8. Bom. xii, 10. Titus
iii. 2. Gal. v. 22.

Am I kind and indulgent towards mj infe-
riors, not exacting more than is mj due, but
conducting myself in all humility?

See Eccles. vii. 9. Bom. xii. 16. Gen.
l. 21. Ephes. iv. 32. CoL iii. 12.
Prov. xxv. 6, 7.

Am I compassionate towards the poor and

all who are in affliction, giving alms according

to my ability, and doing them good wherever

it is in my power ?

See Zech. vii. 9, 10. James i. 27. Deut.
xv. 7. Luke xi. 41. Rom. xii 8.
Acts x. 38.

Have I entered into personal disputes and
contentions with my neighbour, mixing myself

QUESTIONS. 335

up in quarrels, fighting or duelling, so as to

shed the blood of my fellow-creature ?

See James iv. 1, 2. Gen. iv. 8-10. Gen.
ix. 6. Rev. xxi. 8. Exod. xxi. 18, end.

Have I always laid proper restraint upon

my temper, so as not to indulge hatred, anger,

malice, or uncharitableness, towards any one.

See Ephes. iv. 31. Prov. xxvi. 21.
1 John iii. 15. 1 Pet. ii. 1. Gal.
v. 20. James i. 19.

Am I living, or have I ever lived, in adul-
tery, or fornication, corrupting or debauching
the other sex, or do I indulge in any loose way
of living, contrary to the teaching of Christ ?

See Prov. vi. 32. Numb. v. 12. 1 Cor.
vi. 9. 18-20. 1 Thess. iv. 3. Prov.
vii. 6-25.

Have I carefully avoided and prayed against
lustful thoughts, and do I avoid light conver-
sation, foolish talking, jesting, and all other
incitements to the lusts of the flesh ?

See Mark vii. 21. Matt. v. 28. Ephes.
v. 4. Col. iii. 8.

336 THE EXAMINATION.

Have I ever either forcibly or secretly de-
prived any one of that which is his lawful
property, or withheld from him his lawful
right?

See Ephes. iv. 28. Frov. xxii. 28.
1 Cor. vi. 10. Deut. xxiv. 14, 15.
Isa. ill. 15.

Have I ever, or am I in the habit of impos-
ing upon others in matters of trade or busi-
ness:

By concealing faults.

By taking advantage of their ignorance.

By oppressing them in their necessities.

By exacting usury.

By forcing an immoderate price ?

See Levitic. xxv. 14. 1 Thess. iv. 6.
Lev. xxv. 17. Prov. xxviii. 8. 2
Cor. iv. 3. Deut. xxv. 13-16. Ezek.
xxii. 12 ; and xxviii 18.

Have I ever, or am I in the habit of betray-
ing trusts committed to my keeping ?

See Ezek. xviii. 12. Levitic. vi. 2-5.

Do I make a practice of repaying all that

QUESTIONS. 337

I borrow, and of fulfilling all that I pro-
mise?

See Fs. xxxvii. 21. Deut. xxiii. 23. Ne-
hemiah v. 10-13.

Do I avoid all lying, dissembling, and doa-
ble dealing, speaking the truth in all honesty,
and godly sincerity ?

See Exod. xxiii. 1-7. Prov. xxiv. 28.
Col. iu. 9. Ephes. iv. 25. 1 Pet.
ii. 1. James i. 8. Rev. xxi. 8.

Have I a tender care for the character and

good name of my brother, avoiding all slander,

and bad reports, taking no delight in either

speaking or hearing evil of others ?

See Titus iii. 2. James iv. 1, 2. Exod.
xxiii. 1. 1 Cor. xiii. 4. 1 Cor. vi.
10.

In all these matters, in order to keep my
actions right, have I looked to my heart, and so
avoided all covetousness, envy, desire of other
men's goods, and discontent at my own situa-
tion and way of life ?

See Matt. xv. 18, 19. Luke xii. 15.

o o

338 THE EXAMINATION.

Ephes. v. 3. Rom. i. 29. 1 Tim.
vi. 6.

If I have ever failed in any of these points,
or am now failing in any of them, have I made,
or am I willing to make restitution ; if wrong-
ed myself, forgiving, if wronging others, re-
storing fourfold ?

See Job xx. 18. Luke xix. 8. Ezek.
xxxiii. 15. Col. iii. 12, 13. Luke
xvii. 3, 4.

III. SPECIAL DUTIES.

Towards my spiritual pastor.

Do I consider him as appointed by God,

His ambassador, and messenger, and set over

me by His appointment ?

See Heb. v. 4. 2 Cor. v. 20. 2 Cor.
viii. 23. John xiii. 20; and xx. 21.

Do I therefore submit myself to him, listen

to his instructions, and bear his admonitions,

as from one watching over my soul ?

See Heb. xiii. 17. Matt, xxiii. 2, 3.
Hag. ii. 11.

QUESTIONS. 339

Do I esteem him very highly in love for his
work's sake, willingly and cheerfully contri-
bute to his support, according to the customs
of the Church and commands of my God ?

See 1 Tim. v. 17. 1 Thess. v. 12. Gal.
vi. 6. 1 Cor. ix. 13, 14. 1 Cor. ix.
7, 11.

Do I make allowance for his infirmities,
and consider his difficult office, making men-
tion of him always in my prayers to God ?

See Ezek. iii. 17-19. 2 Tim. iv. 1-5.
Jerem. xxiii. 1, 2. 2 Cor. iv. 7.
1 Thess. v. 25. 2 Thess. iii. 1. Heb.
xiii. 18.

In my sins, difficulties, or doubts, do I seek
for his advice and counsel, referring to him,
as under God, for spiritual consolation and di-
rection ?

See James V. 16. Haggai ii. 11. James
v. 14, 15. Invitation Communion
Service.

Towards my parents.
Do I honour and reverence my parents, and
obey them in all lawful things ?

340 THE EXAMINATION.

See Ephes. vi. 1. Prov. i. 8. Lev. xix. 32.
Col. iii. 20.

Do I ever secretly wish their death, out of
impatience to be delivered from their govern-
ment, or desire to be possessed of their
estate ?

See Prov. xx. 20. Prov.xxx. 17. 2 Sam.
xvii. 1-4. Exod. xxi. 17.

Am I ready to assist them in all their wants
and necessities, concealing their faults, and
making allowance for their infirmities ?
See Matt. xv. 5. Gen. ix. 23.

Towards my children.

Am I diligent in my calling, so that I may
bring up my children according to their sta-
tion, in the faith and fear of God ?

See Ephes. vi. 4. 1 Tim. iii. 4. 2 Cor.
xii. 14. 1 Tim. v. 8.

Do I watch over them in their education,
correcting and encouraging them without fear
or partiality, setting them myself a good

QUESTIONS. 341

example in all sobriety, and regularity of

life?

See Prov. xix. 18. Prov. xxix. 17, 15.
Prov. xiii. 22, Heb. xii. 6, 7.

Do I bless and pray for them, and commend

them to the favour and guidance of God.

See Gen. xxvii. 27 and 38. Gen. xlviii.
16.

Towards my husband.

Am I content to live in due subjection and

obedience to my husband, according to the will

of God, as the weaker vessel ?

See Ephes. v. 22-24, 33. 1 Tim. ii. 11-
14. 1 Pet. iii. 1, 2.

Am I true and faithful to him in his bed,

and in his estate.

See Prov. xii. 4. Prov. xix. 14. Prov.
xxxi. 27, 28. Rom. vii. 1, 2, 3.

Am I loving and affectionate towards him,
consulting his wishes, conforming my own ha-
bits and ways to his, and rendering his life as
happy as I can ?

See Prov. xix. 13.

663

342 THE EXAMINATION.

Towards my wife.

Do I love her, and show my love by a kind,

tender, and gentle behaviour towards her ?

See Col. iii. 19. Ephes. v. 25-31. 1 Pet.
m. 7.

Am I faithful to her bed ?

See Prov. v. 18-20. Hebr. xiii. 4. Ma-
lachi ii. 14, 15.

Am I careful to provide for her whatever
is needful, according to her station, and ac-
cording to my own power ?

See Gen. ii. 18, 22, 23. 1 Tim. v. 8.

Towards my master.

Do I obey my master in all lawful com-
mands, cheerfully, actively, and in obedience
to God, whose Providence has set him over

me ?

See Ephes. vi. 5-8. Col. iii. 22.

Am I faithful to him in all his business and
concerns, not taking advantage of his absence,

QUESTIONS. 343

nor wasting his goods, nor deceiving him by
fraud of any kind, nor purloining, nor lying ?
See Col. iii. 22. Titus ii. 9, 10.

Do I meekly and patiently submit to his
correction, without answering again ?

See Titus ii. 9, 10. 1 Pet. ii. 18, 19.

Towards my servant.

Am I just to my servant in performing the
conditions upon which he gave himself to my
service, paying him that which is due, and
freely allowing him the necessities and conve-
niences of life ?

See Col. iv. 1. Ephes. vi. 9. Lev. xxv.
46. Job xxxi. 13, 15.

Do I speak gently and with forbearance to

him, admonishing him not in anger, but with

calmness and gravity ?

See'Ephes. vi. 9. Ephes. iv. 2. 2 Tim.
ii. 24.

Do I set him an example of sobriety, godli-
ness, and religion, in my own life and conver-
sation?

344

THE EXAMINATION.

See 1 Tim. iv. 12. Titus ii. 2.
vi. 11.

1 Tim.

Do I encourage his living soberly and reli-
giously, by proper marks of kindness and
favour, giving him full opportunity of wor-
shipping God, of attending the Lord's house,
and of receiving the Holy Eucharist ; and do
I point out these duties, and admonish him
concerning them ?

See 1 Pet. ii. 12. Bom. xv. 14.

IV. MY DUTY TO MYSELF.

Do I believe and consider myself created

by the almighty power of God either for an

eternal life of happiness, or an eternal life of

misery ?

See Bom. vi. 23. Bom. ii. 8-10. Dan.
xii. 2. Matt. xxv. 31-46.

Do I believe and consider myself as by my
birth a fallen creature, and subject to the
wbath op God ?

See Ephes. ii. 3. Ps. xiv. 1-3. Gal. iu. 22.

QUESTIONS. 345

Bom. iii. 9-19. Horn. iii. 23. 1 John
v. 19.

Do I believe and consider myself as re-
deemed from this wrath, and restored to God's
favour by the sacrifice of his only begotten
Son?

See Rom. v. 6-8. 1 Pet. iii. 18-21.
Gal. iii. 13. Heb. ix. 11-26. Heb.
ii. 9-15. John i. 29.

Do I believe and consider that notwith-
standing this redemption, I am still in a state
of very great imperfection, subject to pain and
trouble, very ignorant, very weak and insuf-
ficient, surrounded by dangers and tempta-
tions, and subject to death ?

See Job xiv. 1. Rom. viii. 22, 23. Is.
lix. 8-10. 1 Cor. i. 20. 2 Cor. iii. 5.
1 Cor. x. 13. Heb. ix. 27. Romans
v. 12.

Do I consider that after death I shall be
called upon to give account of every thought,
word, and deed done in the flesh, before the
judgment-seat of Christ ?

346 THE EXAMINATION.

See Acts xvii. 31. Rom. ii. 16. 2 Tim.
iv. 1. Rev. xx. 13. 2 Cor. v. 10.
Matt. xxiv. 36.

Do I consider that it is my duty to live a

life of continual preparation and readiness to

die, so as to meet this judgment?

See 2 Kings xx. 1. Matt. xxv. 1-13.
Rev. xxii. 20. Matt. xxiv. 42. Luke
xii. 36-40.

Do I consider, therefore, that it is my duty

not only to cast out every sin, but to store up

within me all the graces and virtues of the

Gospel, after the example of Christ ?

See Rom. vi. 12, 13, 18, 22. Heb. xii. 1.
1 John iii. 9. Rom. xii. 6. 1 Cor.
xiv. 1. Phil. i. 11.

Upon this principle, do I cast out all self-
righteousness, 'and cultivate humility ?

See Luke xviii. 9-14. 2 Cor. x. 12. 1
Cor. iv. 7. 1 Cor. iii. 18. 1 Cor. i.
27-29. Rev. iii. 17. |

Do I cast out all self-indulgence, and cul-
tivate self-denial ?

QUESTIONS. 347

See Luke ix. 23. Matt. v. 29, 30.
Rom. xiii. 14. Coloss. iii. 5. Luke
xvi. 19-31. Luke xviii. 29, 30.

Do I attribute all the evil which I do to my

own inability, and all the good which I do to

the grace op God ?

See Rom. vii. 14-24. Ps. li. 2, 3. Rom.
xi. 6. 2 Cor. iii. 5. 1 Cor. xv. 10.
2 Cor. i. 12.

Am I contented in that situation of life,

residence, country, or calling, in which God

has placed me ?

See Phil. iv. 12. 1 Cor. vii. 20, 21.
1 Tim. vi. 8, 9. Prov. xxx. 8, 9.
1 Cor. vii. 30-32.

Am I temperate in the use of food, drink,
clothing, houses, and lands, and all the com-
forts and luxuries of life ?

See Luke xii. 29-31. Prov. xxiii. 1, 3,
20. 1 Cor. ix. 24, 25. Isaiah v.
8-22. Matt. vi. 19-21. Luke xvi.
19.

Am I chaste in my own person, and modest

348 THE EXAMINATION.

towards others, in regard to the fleshly lasts,

keeping both my body and my soul free from

all pollution and uncleanness ?

See 1 Thess. iv. 4-7. 1 Tim. v. 1, 2,
22, 14. 1 Cor. vi. 9, 10, 13, 18. 2
Tim. ii. 21, 22. Matt. v. 8.

Do I carefully avoid all such objects, dis-
courses, occupations, and company, as might
be apt to excite filthy desires in my heart ?

See Prov. vi. 24-27. Matt. v. 28. 1
Cor. vii. 2, 9.

In order to counteract and subdue my na-
tural propensity to selfish indulgence, pride,
and lust, do I practise the duty as enjoined me
by God and the Church of fasting ?

See Luke v. 33-35. Matt. vi. 16, 17.
Acts xiii. 2. 1 Cor. vii. 5. 2 Cor.
vi. 5.

Do I spend much time in sleep, beyond

what is requisite for the refreshment of my

body?

See Prov. vi. 6-11. Matt. xiii. 25.
Mark xiii. 36. Ephes. v. 14. Prov.
xx. 13.

QUESTIONS. 349

Do I spend much time in immoderate eat-
ing > or drinking, being delicate in my food, or
carious to gratify my palate ?

See Luke xxi. 34. Ephes. v. 18. 1
Thess. v. 7, 8. Gal. v. 19-22. Phil,
iii. 19. Luke xvi. 19.

Do I spend much time in immoderate or

useless pleasures, or in frivolous pursuits of

any kind?

See 2 Tim. iii. 4. Luke viii. 14. 2 Pet.
ii. 13. 1 Tim. v. 6.

Do I spend much time in the vanities of

DRESS?

See 1 Tim. ii. 9. 1 Pet. iii. 3.
Do I spend much time in the pursuits of

WORLDLY HONOUR, Or WORLDLY RICHES, SO as

to cause me to forget God and religion ?

See John v. 44. 1 Tim. vi. 10, 11.
Mark iv. 19. Luke viii. 14.

Do I spend much time in sinful or worldly
society, so as to suffer my mind to be drawn
away from the society of God ?

H H

350 A PENITENTIAL EXERCISE.

See Prov. v. 3-12. Ps. cxix. 63. Prov.
i. 10-15. 2 Cor. vi. 14. 1 Cor. v.
9-11.

Do I practise the duty of self-examina-
tion, SELF-ABASEMENT, PRATER, and CONFES-
SION, as daily tributes to God of my uncertain
and imperfect state ?

See 2 Cor. xiii. 5. Haggai i. 7. Isaiah
xxvi. 20. Luke xiv. 11. James iv.
10. 1 Pet. v. 6. Ephes. vi. 18. Phil,
iv. 6. Luke xi. 1. 2 Cor. vii. 11.
Luke xv. 18, 19. James v. 16. 1 John
i. 9.

Is all that I do, whether great or little,
towards God, or towards man, faithfully and
sincerely done, not for my own glory, but
solely for the glory of God ?

See 1 Cor. x. 31. Col. iii. 17.

a penitential exercise.

Thus having examined my heart and con*
science, and having found many imperfections

A PENITENTIAL EXEKCISE. 351

therein, especially* »

nay more than imperfections, having found
many wilful sins, and direct breaches of God's
holy commandments, especially* .

what remains for me but to turn unto God in
repentance? Like David, I will acknow-
ledge my sin, and my iniquities shall ever be
before me. Like David, I will cry aloud, " I
have sinned against the Lord." O let the
prophet of God's infinite mercy say, " the
Lord hath put away thy sin."

But then repentance is a difficult work.
To be genuine, and therefore acceptable in
God's sight, it must be carefully examined
itself, lest after all I should be deceiving my-
self with a vain shadow, and my sins should

* Here express the particular occasions, and fill up
the blank space with the particulars, as the case may
be.

352 A PENITENTIAL EXERCISE.

still remain as red as scarlet. Repentance has
three constituent parts : —

I. CONTRITION.

Do I grieve for my sins ? Do I really grieve
not because God's wrath has visited me with
some heavy punishment, but because my sin
is odious in God's sight ? Is my soul vexed
and disquieted within me ? Am I dissatisfied
with myself? Do I go about mourning all
the day long ? Are the sins of my youth, — the
sins of infirmity, of accident, of wilfulness, of
habit, — are they all become a burden to me,
too heavy for me to bear ? Do I afflict myself
with the thoughts of them ? Am I content to
bear the chastisements which are due to them,
and to submit myself to God's wrath, " and to
be punished in this world, that my soul
may be saved in the day of the Lord?" —
(Commination Service.) If so, I have the first
part of true repentance. Godly sorrow is
working within me. "A bruised and contrite
heart, O God, thou wilt not despise."

A PENITENTIAL EXERCISE. 353

II. FORSAKING THE PAST.

That which has caused us grief, which has
caused us vexation and punishment, we hate ;
and that which we hate we are ready to for-
sake. If, then, the past sins of my life have
caused me grief, I shall surely hate them ; and
if I hate them, then I shall be ready to forsake
them. If I do not forsake them, my repent-
ance is vain.

Am I, then, ready to forsake them ? Am I
ready to cast away all the ungodliness which I
have done, " to pluck out the right eye which
offends me and cast it from me, to cut off the
right hand which offends me and cast it from
me, seeing that it is better that one of my
members should perish, than that my whole
body should be cast into hell T Now am I
ready and am I determined to do this, — to
cease from my fornication, adultery, impure-
ness of body and of mind ; to drop all angry
feelings, malice, and revenge ; to put down all
envy, covetousness, and pride ; to cease from
vanity, frivolous and carnal habits ; to give up

h h s

354 A PENITENTIAL EXERCISE.

the world, and the cares of the world, and
mammon, and sin ? Am I ready and willing,
and do I desire to cease from all this, as from
a hated and polluted thing, and turn unto the
living God ? If so, I have the second part of
repentance, and it is grateful in God's sight.
" Turn ye (saith the Lord) from all your
wickedness, and your sin shall not be your
destruction. Cast away from you all your
ungodliness that ye have done. Make you new
hearts and a new spirit. Wherefore will ye
die, ye house of Israel, seeing that I have no
pleasure in the death of him that dieth, saith
the Lord God, Turn ye, then, and ye shall
liver (Commination Service.)

III. AMENDMENT FOR THE FUTURE.

Of that which we hate and forsake, we must
love the contrary ; and that which we love we
shall pursue. But if we hate and forsake the
devil and the world, we shall love God and
religion. If we hate sins, we shall love vir-
tues ; if we forsake evil works, we shall pursue

A PENITENTIAL EXERCISE. 355

good works. Now am I determined to walk
henceforth in the ways of God ? Am I con-
tent to make my whole soul and body a living
sacrifice unto God? " They that do from
the bottom of their hearts acknowledge their
sins, and are unfeignedly sorry for their of-
fences, will cast off all hypocrisy, and put on
true humility, and lowliness of heart; they
will not only receive the physician of the soul,
but also with a most fervent desire long for
him. They will not only abstain from the
sins of their former life, and from all other
filthy vices, but also flee, eschew, and abhor
all the occasions of them. And as they did
before give themselves to uncleanness of life,
so will they from henceforward, with all dili-
gence, give themselves to innocency, pureness
of life, and true godliness. We have the Ni-
nevites, for an example, which at the preach-
ing of Jonas, did not only proclaim a general
fast, and that they should every one put on
sackcloth, but they all did turn from their evil
ways, and from the wickedness that was in

356 A PENITENTIAL EXERCISE.

their hands. But above all other, the history
of Zacchaeus is most notable, for being come
unto our Saviour Jesus Christ, he did say,
" Behold, Lord, the half of my goods I give to
the poor, and if I have defrauded any man, or
taken aught away by extortion or fraud, I do
restore him fourfold."

Thus speaks our Homily of repentance. Am
I ready, on this principle, — of being actively
employed in good, as in some sort an acknow-
ledgment of past evil — Am I ready to give
up myself to penitential exercises, to practices
of devotion, and to the various good works of
the Gospel of Jesus Christ ?

But what are these good works ?

First, prayer. Secretly in my closet, do I
intend henceforward to shut to my door, and
commune with my God in prayer ? Publicly,
in the house of the Lord, at the times and
according to the customs of the Church, do I
intend to lift up holy hands in litanies, and
intercessions, not forsaking the assembling of

A PENITENTIAL EXEECISE. 357

myself together with my brethren, as my
manner has been hitherto ?

Secondly, fasting. Withdrawing my body
and my mind, at certain seasons, from all
which approaches the idea of indulgence ; ab-
staining, at the times commanded by the
Church, from meats and drinks, mortifying
myself, and denying myself for the sake of
Christ Jesus. Do I faithfully intend to do
this, as an outward mark of my inward sorrow,
according to my ability and my opportunities?

Thirdly, alms deeds.* Do I intend to
imitate good Cornelius, and " give much alms
to the people ?" or faithful Dorcas, so that the
" widows may stand round me weeping, and
shew the coats and garments which I made ?"
Do I intend to be among those to whom Jesus
will say, " Inasmuch as ye did it unto one of
the least of these my brethren, ye did it unto
me ?" If I do intend this, and shall by God's

* For the way and time of doing alms-deeds, &c
see chap. vi.

358 A PENITENTIAL EXERCISE.

grace succeed in my intention, then shall I
have reason to think that my repentance is
accepted in the sight of God.

But then, on the other hand, I must take
care, lest when I speak of these things as good
works, I speak of them in any light as merito-
rious. When I say that prayer, alms-deeds,
fasting, and all the active fruits of a peniten-
tial spirit, are necessary to be done as satisfac-
tions to God for my sins, I do not in the least
mean that they atone for my sins, God forbid.
They are satisfactions to God and myself, not
in the light of merit or atonement, but solely
in the light of the necessary demonstration of
the fruits of a good tree. This is the doctrine
of the Church, and this shall be my doctrine.
" Works having a good end are called good
works, and are so indeed ; but yet that cometh
not of themselves, but of the good whereunto
they are referred. On the other side, if the
end that they serve unto be evil, it cannot I
then be otherwise, but that they most needs j
be evil also. Of this sort of works is fasting, '

i
u

A PENITENTIAL EXERCISE. 359

which of itself is a thing merely indifferent,
but it is made better or worse by the end that
it serveth unto. For when it respecteth a good
end, it is a good work, but the end being evil,
the work itself is also evil. To fast, then [or
to pray, or to communicate in the sacrament
of the Lord's body and blood, or to give alms,
or to do any righteous thing], with this per-
suasion of mind, that our fasting [or other
good works] can make us perfect and just men,
and finally bring us to heaven, is a devilish
persuasion; and that fast [or other good work]
is so far from pleasing of God, that it refuseth
his mercy, and is altogether derogatory to
the merits of Christ's death, and his precious
blood-shedding. ,, Just so again, in another
place I read in regard to alms-deeds :

" But ye shall understand, dearly beloved,
that neither those places of Scripture before
alleged, neither the doctrine of the blessed
martyr Cyprian, neither any other godly and

* Homily. Sermon on Fasting.

360 A PENITENTIAL EXERCISE.

learned men, when they, in extolling the dig-
nity, profit, fruit, and effect of virtuous and
liberal alms, do say that it washeth away sins,
and bringeth us to the favour of God, do
mean that our work and charitable deed is the
original cause of our acceptation with God;
for that were indeed to deface Christ, and to
defraud him of his glory. But they mean
this, that God of his mercy and special favour
towards him whom he hath appointed to ever-
lasting salvation, hath so offered his grace
especially, and they have so received it fruit-
fully, that, although by reason of their sinful
living outwardly, they seemed before to have
been the children of wrath and perdition, yet I
now the spirit of God mightily working in
them, unto obedience to God's will and com-
mandments, they declare by their outward
deeds and life, in the showing of mercy and
charity (which cannot come but of the Spirit
of God, and his especial grace), that they are
the undoubted children of God, appointed to
everlasting life. For as the good fruit is not

■

A PENITENTIAL EXERCISE; 361

the cause that the tree is good, but' the tree
must first be good before it can bring forth
good fruit, so the good deeds of man are not
the cause that maketh man good, but he is
first made good by the spirit and grace of God
that effectually worketh in him, and afterward
he bringeth forth good fruits."*

This, then, is the sense of my resolution,
to pursue my repentant spirit, into penitential
actions ; and this is the spirit, with which
I will strive henceforward, to send up my
prayers and alms-deeds, my fasting and my
holiness, with good Cornelius, as a memorial
before God —

To submit myself unto God, and
from henceforth walk in his
.ways; to take his easy yoke,
and light burden upon me, to
follow him in lowliness, patience,

* Homily on Alms-deeds.
VOL. I. II

362 A PENITENTIAL EXERCISE.

and charity, and be ordered by
the governance of his Holy Spi-
rit; seeking always his glory,
and ser^hhn duly in my Z
cation with thanksgiving: this
if I do, Christ will deliver me
from the curse of the law, and
from the extreme malediction
which shall light upon them that
shall be set on the left hand;
and he will set me on his right
hand, and give me the gracious
benediction of his Father, com-
manding me to take possession
of his glorious kingdom : unto
which may He vouchsafe to
bring me for his infinite mercy.
Amen.'*

I will say over the Penitential Psalm.

A PENITENTIAL EXERCISE. 363

jHuftrere metfieu*.

Have mercy upon me, O God,
after thy great goodness: ac-
cording to the multitude of thy
mercies do away mine offences.

Wash me throughly from my
wickedness: and cleanse me from
my sin.

For I acknowledge my faults :
and my sin is ever before me.

Against thee only have I sin-
ned, and done this evil in thy
sight : that thou mightest be jus-
tified in thy saying, and clear
when thou art judged.

Behold, I was shapen in wick-
edneas: and in sin hath my
mother conceived me.

But lo, thou requirest truth in
the inward parts : and shalt make

Il».» l^f

364 A PENITENTIAL EXERCISE.

me to understand wisdom se-
cretly.

Thou shalt purge me with
hyssop, and I shall be clean:
thou shalt wash me, and I shall
be whiter than snow.

Thou shalt make me hear of
joy and gladness : that the bones
which thou hast broken may
rejoice.

Turn thy face away from my
sins: and put out all my mis-
deeds.

Make me a clean heart, O
God: and renew a right spirit
within me.

Cast me not away from thy
presence; and take not thy holy
Spirit from me.

O give me the comfort of thy
help again: and stablish me with
thy free Spirit.

A PENITENTIAL EXERCISE. 365

Then shall I teach thy ways
unto the wicked : and sinners
shall be converted unto thee.

Deliver me from blood-guilti-
ness, O God, thou that art the
God of my health: and my
tongue shall sing of thy right-
eousness.

Thou shalt open my lips, O
Lord: and my mouth shall shew
thy praise.

For thou desirest no sacrifice,
else would I give it thee: but
thou delightest not in burnt-
offerings.

The sacrifice of God is a trou-
bled spirit: a broken and con-
trite heart, O God, shalt thou
not despise.

O be favourable and gracious
unto Sion : build thou the walls
of Jerusalem.

II 2

366 A PENITENTIAL EXERCISE.

Then shalt thou be pleased
with the sacrifice of righteous-
ness, with the burnt-offerings
and oblations: then shall they
offer young bullocks upon thine
altar.

Glory be to the Father, &c.
Ans. As it was in the begin-
ning, &c.

Lord have mercy upon me.

Christ, have mercy upon me.
Lord have mercy upon me.

Our Father, which art in hea-
ven, hallowed be thy Name.
Thy kingdom come. Thy will
be done in earth, as it is in
heaven. Give us this day our
daily bread. And forgive us
our trespasses, as we forgive
them that trespass against us.
And lead us not into tempta-

A PENITENTIAL EXERCISE. 367

tion; but deliver us from evil.
Amen.

O Lord, save thy servant.

That putteth his trust in thee.

Send unto me help from
above.

And evermore mightily defend
me.

Help me, O God my Saviour.

And for the glory of thy Name
deliver me ; be merciful to me a
sinner, for thy Name's sake.

O Lord, hear my prayer.

And let my cry come unto
thee.

O Lord, I beseech thee, mer-
cifully hear my prayers, and
spare me, who now confess my
sins unto thee; that I, whose
conscience by sin is accused, by

113

368 A PENITENTIAL EXERCISE.

thy merciful pardon may be
solved ; through Christ
Lord. Amen.

X-

*^ J

.»

->>

O most mighty God, and i

ciful Father, who hast com

sion upon all men, and ha

nothing that thou hast mi.

who wouldest not the death -" <^

sinner, but that he should rat

turn from his sin, and be sat

Mercifidly forgive me my ti

passes; receive and comfort i

who am grieved and wear

with the burden of my si ■ *^

Thy property is always to h;

mercy; to thee only it apj

taineth to forgive sins. S]

me therefore, good Lord, sj

thy servant, whom thou 1

redeemed; enter not intojn

A PENITENTIAL EXERCISE. 369

ment with thy servant, who am
vile earth, and a miserable sinner ;
but so turn thine anger from me,
who meekly acknowledge my
vileness, and truly repent me of
my faults, and so make haste to
help me in this world, that I
may ever live with thee in the
world to come ; through Jesus
Christ our Lord. Amen.

Turn thou me, O good Lord,
and so shall I be turned. Be
favourable, O Lord, be fa-
vourable to thy servant, who
turns to thee in weeping, fast-
ing, and praying. For thou art
a merciful God, full of compas-
sion, long-suffering, and of great
pity. Thou sparest when we
deserve punishment, and in thy

370 A PENITENTIAL EXERCISE.

wrath thlnkest upon mercy.
Spare thy servant, good Lord,
spare me, and let not thine heri-
tage be brought to confusion*
Hear me, O Lord, for thy mercy
is great, and after the multitude
of thy mercies look upon me ;
through the merits and media-
tion of thy blessed Son, Jesus
Christ our Lord. Amen*

May the Lord bless me, and
keep me ; may the Lord lift up
the light of his countenance
upon me, and give me peace,
now and for evermore* Amen.

END OF VOL. I.

RICHARDS, PRINTER, ST. MARTIN S LANE.

NEW BOOKS PUBLISHED BY W. J. CLEAVER.

VI.

"IF ANY PROVIDE NOT FOR HIS

OWN." A Sermon preached in All Souls Church,
St Marylebone, on the third Sunday in Lent,
1840. Published by request

VII.

A DISCOURSE OF THE RIGHT OF
THE CHURCH IN A CHRISTIAN STATE,
by Herbert Thorndike, B.D. formerly Prebendary
of Westminster. A new edition, with Notes,
Index, &c. by J. S. Brewer, M.A. of Queen's
Coll. Oxford, I vol. price 8s. 6d. cloth boards.

VIII.

PLAIN SERMONS ON THE CHURCH
MINISTRY AND SACRAMENTS, by the
Rev. Cyril Hutchinson, M.A. late Student of
Christ Church, and Rector of Batsford, Glouces-
tershire, 1 vol. fcap. 8vo. price 4s. 6d.

IX.

ILLUSTRATIONS OF THE FASTS
AND FESTIVALS OF THE CHURCH, by
the Rev. Henry Curtis Cherry, M.A. Rector ol
Burghfield, Reading, Vol. I, price 4s. 6d. bds.

FAMILY PRAYERS, by the late Rev.
Henry Jackson Close, M.A. Second Edition,
price Is. 6d.

W. J. CLEAVER, BAKER STREET, LONDON.

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